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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

sacrifices appointed in the law for sinnes of ignorance Leuitic 4. Where we alleadge the example of Saint Paul that appealed vnto Caesar saying thus I stand at Caesars iudgement seat where I ought to be iudged Act. 25. 10. to proue that as Paul so Peter and his successours were subiect to the terrene and secular power of the Emperours Their aunswere is that there is not the like reason of Heathen and Christian gouours for vnto them euen the chiefe Bishop was subiect in ciuile causes But when Princes became Christians they then were to submit themselues to the Pope as sheepe to the shepheard Bellarm. de Rom. Pontif. lib. 2. cap. 29. A worthie aunswere as though the Gospell did abridge the lawful authoritie of Princes for if it were the right of heathen Emperours to be supreme Iudges of all persons otherwise the Apostle would not voluntarily haue appealed to an vnlawful and vsurped power Much more may Christian Princes challenge the same right They cannot aunswere that Caesar had this power by vsurpation for the Apostle was not compelled thereunto but made free choyce of Caesar to be his Iudge To proue that it is not lawful nor conuenient for one the same man to be both an Ecclesiasticall temporal Prince We bring forth these such like places of Scripture It is not meete we should leaue the worde of God and serue tables Act. 6. 2. No man that goeth a warfare entangleth himselfe with secular busines 2. Timoth. 2. They answere vs that it is not meete an Ecclesiasticall person should attend vpon base offices as to be a Cator or prouider of victuals to be occupied in buying and selling and such like Bellarm de pontif lib. 5. cap. 10. But they haue saide iust nothing for who seeth not that these secular affaires are forbidden not so much because of their basenes or vilenes as because they are lettes and impediments vnto the pastorall function Now it is most plaine and euident that the charge and care of ciuil gouernement are as great nay a greater distraction of the minde than the executing of smaller and baser offices and require greater studie and industrie and therefore do as well nay much rather hinder and let the progresse of spirituall matters And yet further to shewe what a friuolous and feeble aunswere they haue made our Sauiour Christ saith to put all out of doubt Who made mee a iudge or deuider ouer you Luk. 12. 14. They will not say I trow that these are base and vile offices to be a Iudge of controuersies and a deuider of lands and hereditaments to giue vnto euerie man his owne yet euen these principall prerogatiues of ciuil gouernement our Sauiour doth refuse as vnfit to be matched with the preaching of the Gospell Whereas wee inferre vpon Peters example Act. 10. 26. who forbad Cornelius to worship him that Saints and holy men are not therefore to be adored with any religious worship It is aunswered that Cornelius did well and as he ought in worshipping Peter but Peter of modestie refused to take it at his hands Bellarmine de sanct lib. 1. cap. 14. Yea but Peter rendereth a reason For I am also a man v. 26. insinuating that such religious worship belonged vnto God not vnto man If it be then a point of modestie onely for the creature to refuse that homage which is due to the creator then was this modestie in Peter That there was and is one and the selfe same substance both of the sacraments of the olde Testament and of ours wee proue it by Saint Paules wordes They all did eate of the same spirituall meate and did all drink the same spirituall drinke 1. Corinth 10. 4. Answere is made that they did eate and drinke the same spirituall meate and drinke amongst themselues not the same with vs Bellarmine de Sacram. lib. 2. cap. 17. which is but a vaine shift for the Apostle addeth They dranke of the spirituall rocke that followed them and the rocke was Christ v. 4. Now Christ is the same spirituall rocke both vnto vs and vnto them not vnto them onely among themselues or to vs onely but both vnto them and vnto vs. That the baptisme of Iohn and the baptisme of Christ was one and the same in substance and of the same efficacie and force we proue it thus Iohns baptisme was the baptisme of repentance for remission of sinnes Luk. 3. 3. So also was the baptisme of Christ repent and be baptized euerie one of you in the name of Iesus Christ for the remission of sinnes Act. 2. 38 Ergo there was the same fruite and effect of each baptisme They doe aunswere vs thus No sayth the Iesuite there is not the like reason of both for repentance went before Christes baptisme as a necessarie preparation thereunto but it followed Iohns Baptisme as an effect thereof Bellarm. de baptis lib. 1. cap. 23. This answere is too vayne and friuolous for in repentance are two things the purpose of hart Act. 11. 23. and the amendement of life which consisteth in beeing buried and dead vnto sinne and rising vp to the newnesse of life Rom. 6. 4. This purpose and vow of heart with confession of sinnes went as well before Iohns baptisme as Christes for the people first came and confessed their sins and then were baptized of Iohn Math. 3. 6. Luke 3. 12. And as for amendement of life which is the accomplishment and fruites of repentaunce it neither went before Iohns baptisme nor Christes not Iohns by their owne confession not Christs for in the same instant that the Apostle said Repent be baptized Act. 2. They were baptized so that the time serued them not to shew the fruites of repentance and by baptisme wee are buried vnto sinne and raysed vp to newnesse of life Rom. 6. 4. But the fruites and efficacie of baptisme goeth not before but followeth after thus the vanitie of their answeare is vanished and blowen away Whereas wee obiect that saying of Christ Except yee eate my fleshe and drinke my blood yee haue no life in you Iohn 6. 53. That it can not bee vnderstood of the Eucharist as our aduersaries doe expound all such places in that chapter for then no man could be saued without this sacrament which were an absurde and hard saying And so both infantes which are not fit to receyue it and all such as are preuented by some remedilesse necessitie should be cut off from the hope of saluation They answere thus first that the place is to bee vnderstood onely of those that are Adulti of yeares of discretion not of infantes And agayne all men are bound evther to communicate reipsa aut desiderio either in verie deade or else in vowe and desire Bellarm de sacram Eucharist lib. 1. cap. 7. resp ad argum 3. This answere is like vnto the rest verie insufficient and may bee turned vppon themselues for whereas they vrge the necessitie of baptisme out of these words of

the Church of Rome was in those daies of persecution deuided into cures and parishes whereof they shoulde haue their titles And this constitution seemeth rather to take his beginning at the Councell of Chalcedone where it was enacted that no priest no entituled should be ordained neyther is there any mention made in that place of any former decree prouided by Euaristus Fox pag. 39. To Zepherinus be 2. epistles ascribed one written to the Bishops of Sicilia the other to the Bishops of the prouince of Egypt which containe no manner of doctrine or consolation fit for those times but certaine rituall decrees to no purpose which argue the said epistles neither to fauor of that man nor to tast of the time for the poore persecuted Bishops in that time were so farre from hauing any lust or leisure to seeke for any primacie or to driue other Churches to appeale to the sea of Rome or to exempt priestes from the accusation of lay-men as in those epistles is to be seene that they would haue beene glad to haue had any couert at all to put their heades in Calixtus Bishop of Rome and martyr hath 2. epistles decretall appointed him wherein these ordinances amongest other are founde that no action or accusation against the teachers and prelates of the Church should be admitted And in the ende of the epistle hee confuteth the error of them which hould that they which are fallen are not to be receiued againe But Nouatus was the first author of this error wo followed in Cornelius time after Calixtus how then is it like that Calixtus could confute him And againe concerning actions and accusations it is not like that the time of so grieuous persecution would serue them to commense any law against their Bishops Vrbanus followeth to whome also is ascribed an epistle decretall comming out of the same forge containing not one worde of consolation fitte for those times but certaine straite preceptes for not transporting or alienating of the goods of the Church and to pay truely their offeringes which they vowe and such like But it is not like that in those heauie times of persecution the Church was so greatly enriched the constitution for tithes and oblations being not yet ordained and when as men sought generally rather to spoyle and take from the Churche then to giue vnto it that there needed such straite prouision for disposing of Church goods Pontianus who succeded Urbanus and was banished for the name of Christ is fained in his epistles decretall thus to write That God hath priestes so familiar with him that by them he accepteth the offeringes and oblations of other and forgiueth their sinnes and reconcileth them vnto him What could be said more of Christ whome the Scripture maketh our onely mediator and aduocate The decretall epistles of Fabianus Bishop of Rome are euen as good stuffe as the rest of that sort vnto him are ascribed these ordinances as of accusations against Bishops of appealing to the Sea Apostolike which decrees how vnfit and vnbesitting they were those times of persecution we haue shewed before as also of not marrying within the fift degree of communicating thrise a yeare whereas Augustine lyuing after this Fabian almost 200. yeares writeth thus of this matter Omnibus diebus dominicis communicandum suadeo hortor Vpon euery Lords day I doe perswade and exhort all men to communicate De eccles dogmatib cap. 54. How then is it like that Fabian decreed the contrarie of manie yeares before Also it is to bee seene that the most part of the third Epistle standeth worde for word in the epistle of Sixtus the third who followed almost 200. yeares after him Beside the vnseemely doctrine conteyned in the end of the epistles where hee contrary to the tenor of the Gospell applyeth remission of sinnes onely due to the bloode of Christ vnto the offerings of bread and wine by men and women euery Sunday in the Church Cornelius succeeded next to Fabianus who is slaundered with 2. epistles decretall which are apparant to bee none of his both by the stile which is most rude and barbarous but Hierome reporteth of him that hee was a verie eloquent man and partly also by the matter for in the first he writeth to all Ministers and brethren of the Church concerning the lifting vp of the bodies and bones of Peter and Paul De catechumenis transposed to Vaticanū In the second writing to Ruffus a Bishop of the east he decreeth that no cause of Priests or Ministers be handled in any strange or forraine Court without his precinct except only in the court of Rome by appellation Who seeth not now by this litle that these epistles were rather forged by the ambitious latter Bishops of Rome who labored altogether to aduance the dignitie of their Sea then by Cornelius whom the troubles of the Church would not suffer to thinke of any such matter And it is verie like that he would haue interserted some word of comfort and consolation fit for those times and made some mention of the great stirres betweene him and Nouatus whereof there is not one word in these decretals Vnto Lucius Bishop of Rome is referred by Gratian distinct 81. Ministri this constitutiō that no Minister whatsoeuer after his ordination should at any time reenter into the chamber of his owne wife Such homely stuffe is not like to haue proceeded from those good Bishops that died in Christs cause Vpon Stephanus Bishop are also fathered certayne epistles decretall which by this may be gathered to be none of his In the end of the second epistle hee saith thus Which thing is forbidden both by lawes ecclesiastical and also secular But what secular lawes could bee in that time in fauour of Bishops as that no accusation should be laid against them till they were restored to their estate when as the Iudges were all then heathen and their lawes tending to the destruction of the Christians and their faith Againe in the 5. canon of the said epistle he intreateth verie solemnlie of the difference betweene Primates Metropolitans Archbishops which distinction of titles and degrees rather sauouring of ambition then of persecution may verilie giue vs to suppose that these epistles were not written by that Stephanus Fox pag. 67. Of the same stamp are the epistles ascribed to Caius Marcellinus Eusebius Milciades Bishops of Rome Caius in his epistle decretal willeth and commandeth all difficult questions in all prouinces whatsoeuer emerging to be referred to the Sea Apostolike How is it like that this was decreed by Caius when as aboue an hundred yeare after ann 420. in the 6. Councell of Carthage where Augustine was present this priuiledge was denied to the sea of Rome and the contrarie concluded that no appeales should bee made thither from forraine countries Plura apud Fox pag. 96. col 2. The epistle of Marcellinus to get more authoritie with the reader is admixed with a great part of S. Pauls

Mariage is honourable amongst all men Heb. 13. The Rhemistes also are not a whit ashamed to say that the mariage of Priestes is the woorst sort of incontinencie Annot. 1. Cor. 7. Sect. 8. Pope Siricius epist. ad Himerium Taraconens applyeth that saying in the Scripture against marriage Qui in carne sunt Deo placere non possunt They that are in the flesh cannot please God Now as their doctrine is so is their practise whereby they do not onely make fornication equall to mariage but euen preferre it It was one of the greeuances of the Germanes exhibited to Cardinall Campeius that the Bishops and their Officials did not onely suffer Priestes for their money to haue Concubines but compelled continent and chaste Priestes to pay their tribute to the Bishop and so it might be lawfull for them to liue chaste or keepe Concubines Fox pag. 862. But honest mariage in Ministers they punished with death as anno 1525. Petr. Sponglerus was condemned to die for no other cause but that hee had married a wife ex Oecolampad Thus it is manifest both by the doctrine and practise of the Church of Rome that they do not only with these heretikes match fornication and honest mariage together but giue it the preferment before mariage 5 The Cataphriges did make or mingle their Eucharist with the bloud of children haeres 26. The Papistes much like vnto them haue shewed the people in the sacrament the bloud of Duckes and Pigeons making the people beleeue that it was the bloud of Christ as here in Englande the bloud of Hales which men from all partes of the lande came in pilgrimage vnto many yeares taking it to bee the bloud of Christ was in the ende found to be but the bloud of a Drake and openly shewed at Paules crosse by the Bishop of Rochester the King himselfe being present Fox 1188. 6 The Pepuzians allow women to be priestes haeres 27. So the Papistes suffer women to execute the priestes office in baptizing of children vide suprà haeres obiect 4. 7 The Catharistes did so name them selues as being pure and cleane haeres 38. Such are the Papistes which affirme that some are so iust in this life that they neede no repentance Rhemist annot Luk. 15. 1. That iust men in this life may keepe the lawe of God and by their iustice be free frō the curse therof Galat. 3. Sect. 4. That habitual concupiscence without consent of will is not properly forbidden in the law neither doth make vs guiltie before God Rom. 7. Sect. 5. 10. Do not these men nowe in effect say that they are pure and cleane in this life 8 The heretikes Angelici were so called because they worshipped the Angels haeres 39. which sect Epiphanius saith Augustine thought to be worne out and extinguished But if Epiphanius were now aliue hee should see this heresie reuiued by the Papistes for they doe maintaine the worship and adoration of Angels Rhemist Apocal. 3. Sect. 6. Annot. in cap. 19. 22. 9 The heretikes called Apostolici did not receiue into their communion those that had wiues or proper possessions haeres 46. 10 The Hierachites did receiue onely Monkes and Nunnes to their societie haeres 47. Papistrie sauoureth strongly of these heresies for professed Monkes are with them the deuoutest men how impure soeuer their life be in so much that the profession of Monkerie hath obtained amongst them the name of religion the rest that liue in the world they call seculares mundanos secular men and of the world The Rhemistes affirme that Monkes come neerest to the imitation of Christ 1. Thessal cap. 1. v. 6. That maried priestes cannot conueniently be occupied about prayer or the Sacraments but ought to abstaine from all matrimoniall actes 1. Corinth 7. v. 5. 1. Timoth. 5. v. 5. contrarie to the Councell of Gangra cap. 4. where it was decreed that if any man make difference of a married priest by occasion thereof refraine from his oblation should be accursed Lastly the Apostolici would in no wise suffer those which had vowed single life afterward to marrie though they found themselues vnable to keepe their vow Epiphan haeres 61. So the Rhemistes allow virgins after their vow vpon no occasion to marrie Annot. 1. Corinth 7. v. 28. 11 The Euchites did nothing els but pray helde that it was not lawful for Monks to labour with their handes for the sustenance of their life haeres 57. The Papists encline to both those heresies for first what els do their Monks Nunnes but mumble vpon their beads a certaine stint of praiers in the Latine tongue which most of them vnderstand not at all times houres almost both of day night as they haue their Nocturns Primes their morning euening midnight seruice their third sixt and ninth houres Rhemist annot act 10. sect 6. Secondly we see that most of the Cell-birds both cockes hennes Monkes Nunnes I would say do liue idlie and they beare them out in it for religious men say our Rhemistes such as they count their Masse-munging Monkes to be are not bound to worke annot 2. Thess. 3. Sect. 2. 12 There is another heresie saith Augustine or sect that walketh with bare feete because God said to Moses put off thy shooes haeres 68. So among the Papistes there are sectes of sryers that go barefoote as their friers Flagellantes Franciscans 13 The Priscillianistes did make the Apocrypha that is bookes not canonical of equal authoritie with scripture Haeres 70. So do the papists the bookes of Tobie Iudith the Machabees others which are not found in the Canon of the Hebrue they make them bookes of Canonicall scripture and part of the word of God yea their blind and vncertayne traditions they are not ashamed to call the worde of God vnwritten And yet further whatsoeuer say they the Pastors of the Church doe teach beside scripture in the vnitie of the Church is to bee taken for the word of God Rhemist annot 1. Thess. 2 sect 2. 14 There were certaine heretikes that helde that by Christes descending into hell the incredulous and vnbeleeuers beleeued and that all were deliuered thence at his comming Haeres 79. This heresie I see not howe the papistes can shift off from them selues who doe all generally vnderstand that place of Saint Peter 1. Epistle 3. verse 19. of Christes descending into hell Where the Apostle speaketh of the incredulous and disobedient persons of the olde worlde who perished in the waters and afterwarde remayned in prison onely eight persons beeing saued in the arke If Christ then should deliuer all these incredulous persons how can they auoyde this heresie that Hell was in a manner emptied by the descension of Christ 15 The Coluthians affirmed Deū non facere mala that no euil was wrought by God contrary to that saying of the scripture Ego Deus creans mala I am the God that createth euil Shall there be euill in

of hospitalitie Rhemist annot Heb. 13. sect 2. Sweare not by heauen it is the Lordes seate nor by the earth it is the Lordes footestoote Math. 5. The place where thou standest is holy ground Exod. 3. Thou hast knowen the holy scriptures of a childe 2. Timoth. 3. 15. The very letters of scripture are called holy because of the holy contentes Ergo also Images of Saintes because they are signes of holy thinges are to be reuerenced and worshipped Bellarm. de imaginib sanctor lib. 2. cap. 12. And these with the like are their stout argumentes for the adoration of Images The prophet commaunded Naaman to wash him himselfe 7. times 2. King 4. The Altar must be cleansed 7. daies Exod. 29. 37. Iob offered 7. Bullocks and 7. Rammes for his friendes Iob 42. So in the Apocalips 7. Churches 7. Angels 7. Starres 7. Candlestickes 7. Thunders and the like Ergo there are 7. Sacramentes Bellarm. de sacrament lib. 2. cap. 26. Rhemist an●ot Apocal. 1. sect 3. Act. 8. 17. They did lay their handes vpon them and they receiued the holy ghost Ergo confirmation which is done by laying on of handes is a sacrament Act. 19. 6. Paule laide his handes vpon them and the holy ghost came vpon them and they spake with tongues Ergo a sacrament of confirmation Bellarm. de sacram confirmat lib. 2. cap. 2. God is able to bring a Camel through the eye of a needle Math. 20. 26. Christ came in vnto his Apostles the dooers being shutte rose out of his graue the stone lying vpon it Ergo he may as well and is present bodily in the Eucharist Rhemist Math. 26. sect 11. Bellarm. lib. 3. de sacram cap 6. Christ trans●igured his bodie in the Mount Math. 17. he turned water into wine Iohn 2. Appeared to Saule out of heauen Act. 9. Ergo he may as well be present in the sacrament and consequently is Rhemist Iohn 2. sect 2. Act. 9. sect 1. For the sacrifice of the masse they reason thus Prou. 9. 1. wisedome hath built her an house s●●ine her victuales and drawen her wine Melchisedech brought forth breade and wine to Abraham Gen. 14. The Priestes and Leuites shall not want a man to offer burnt offeringes continually Ierom. 33. 18. Ergo there is a sacrificing priesthood vnder the Gospell and the masse is properlie a sacrifice Bellarm. lib. 1. de missa cap. 6. 9. But here they haue prooued nothing vnlesse they say that the masse is a burnt offering or that therein there is an oblation of bread and wine which they will not graunt Likewise they reason out of the new testament as Iohn 4. Christ saith The houre commeth when the true worshippers shall worship my father in spirit and trueth Acts. 13. 2. As they ministred and fasted the holy Ghost said Seperate me Paule and Barnabas Christ also said Hoc facite Do this in remēbrance of me In all these places by worshipping ministring doing we must vnderstand sacrificing Ergo the masse is truely and properly a sacrifice Bellarm. cap. 11. 12. 13. Iob offered sacrifice vnto God for his friendes Iob. 42. Ergo the Masse a sacrifice propitiatorie Bellarm. lib. 2. cap. 2. Timoth 1. epist. 2. 1. I exhort saith the Apostle that first of al supplications praiers and giuing of thankes be made for all men for Kinges and for all that are in authoritie that we may leade a quiet and a godly life Ergo the Masse is a sacrifice auailable for the obtaining of temporall blessinges for these are the supplications which are made in the Masse Bellarm lib. 2. de Miss cap. 3. Christ hanging vpon the Crosse vttered but seauen short sentences in the hearing of those that stoode by for the space of 3. howres all the while beside holding his peace Ergo the priest at masse is not bound to vtter all the canon with a lowd and audible voice lib. 2. cap. 12. The prophet Dauid saith Let my praier be directed before thee as incense Psal. 141. 1. Ergo censing and burning of incense is to be vsed in the masse Bellarm. lib. 2. de Missa cap. 15. For Auricular confession they bring these and such like argumentes Adam and Eua confessed their sinnes vnto God Genes 3. and Cain also Genes 4. At the voice of Christ Lazarus came forth of the graue and was loosed by his Apostles from his graue cloathes Iohn 11. So men confessing their sinnes to the priestes by them receiue absolution Ergo Auricular confession necessarie with particular enumeration of sinnes It were too long to heape together either all or most of those childish and wanton argumentes wereby our aduersaries do rather dally then dispute with vs ministering rather matter of sport and laughter then enforcing any sound perswasion of their cause But by these which wee haue seene wee may gesse of the rest Let indifferent men nowe iudge whether we may not iustly say vnto them their proofes and argumentes being so weake hanging so euill together as Irenaeus obiected to the heretikes that they make a rope of sande All the worlde beginneth to see their nakednes beggerie what sleight arguments what loose coniectures what poore shifts they vse and how in most of their chiefe questions they are faine to begg some help of the Iewes and runne to their beggerly ceremonies as S. Paul calleth them for succour It shall not be a misse to see a few examples of this matter To proue their traditions beside scripture they alledge the vnwritten traditions of the Iewes Bellarmine de verb. lib. 4. cap. 8. And yet wee read of no such authentical traditions which they had but those which were vnlawfull superstitious condemned by our Sauiour Christ Mark 7. 9. Ye reiect the commandements of God to obserue your own traditions They ground the vsurped Monarchie of the Pope ouer the whole Church vpon the example of the high priesthood in the law which was a type and figure of Christ and in him accomplished Heb. 4. 15. 9. 24. Bellarmine de Roman Pontif. lib. 1. cap. 9. The name of Clerkes or Clergie men Bellarmine deriueth from the Iewes amongst whom the Leuites were said to be the Lords lot inheritance Numb 18. Bellarm. li. 1. de Clericis ca. 2. And thus he would bring in a legal Iudaicall difference between the Ministers of the Gospel the people as there was between the Leuites the other tribes Wheras before the Lord there is no difference between them in that respect for they are al both people pastors the Lords inheritance lot 1. Pet. 5. 3. The single life of the Clergie he would proue by the example of the priests in the lawe who when their course came to sacrifice separated themselues from their wiues Bellarm. de Cleric li. 1. ca. 19. But who seeth not that this was a legal sanctitie onely representing the integritie puritie of the true perfect priest Christ Iesus for otherwise by the same reason they may exact