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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

whatsoeuer was in Peter beside faith was flesh and blood but that could not be the foundation Ergo Peters faith onely was the foundation his person had therein no part at all 4. Distinct. There is a principall and soueraigne head of the Church and that is onely Christ there is a ministeriall heade beside of that part of the Church which is vpon the earth so is the pope head of the Church Rhemist annot Ephes. 2. sect 5. This distinction by their own confession may be ouerthrowen for if the pope in any sense may be the head of the whole Church the Church also in the same sense may be called his body but the Church say the Rhemistes is not called the body mystical either of Peter or of pope or any prelate whatsoeuer Ergo he is not the head Againe one family hath but one head the Church in heauen and in earth maketh but one familie Ephes. 3. 15. The pope in no sense can be said to be head of the triumphant Church Ergo neither of that part that is in earth Distinct. 5. The pope as a priuate person or as a man and in matters of Fact may erre and be deceiued but as he is head pastor decreeing any thing concerning the faith he cannot erre Bellarm. lib. 4. de pontif cap. 13. Harding defens apolog 660. Ans. Peter when he was reproued of Paule Galath 2. erred not onely in example and conuersation as Bellarmine answereth but it was an error concerning the faith S. Paule saith they went not the right way to the trueth of the Gospel they erred then from the trueth of the Gospell Ergo in faith If Peter might fal into an error of faith much more the pope So is their distinction proued but vaine Distinct. 6. Non est idem aliquid esse de fide de iure dinino It is not al one for a thing to depend of faith and of the law of God as to beleeue that Paule had a cloake is not a point of faith yet it is De iure diuino It belongeth to the word of God So to beleeue that the pope is Peters successor belongeth to the faith though it be not by the word Bellar. de Rom. pontif lib. 2. cap. 12. Ans. This distinction is easely ouerthrowen whatsoeuer is by the word of God is De iure dinino Of the diuine right or of Gods law but whatsoeuer is of faith is grounded vpon the worde for faith it selfe commeth by hearing the word preached Rom. 10. 17. Ergo whatsoeuer is of faith is also Deiure diuino Concerning the example alleadged that Paul should haue a cloake it was not necessary neither by the word nor by faith simply but by a consequent because it is expressed in the word and it is a point of faith to beleeue all thinges therein contained to be true to beleeue this also is of or belonging to saith Distinct. 7. There is a proper succeeding of the Apostles an improper properly the pope is Peters successor whom he succeedeth as an ordinary pastor of the Church But other Bishops do succeed the Apostles improperly in respect of their pastoral episcopal calling Bellar. de Rom. pontif lib. 4. cap. 24. Ans. If to succeed in place be a proper kind of succession as the Iesuite seemeth to grant as one king succeedeth another one bishop another then had other Apostles their proper successors as S. Iames at Ieru salē S. Andrew at Cōstantinople S. Iohn at Ephesus S. Mark at Alexandria as wel as Peter had at Rome If a proper succession require a succession of giftes and calling then neither the Bishop of Rome nor any other do properly succeede the Apostles hauing not the calling of Apostles but of Bishops and pastors of the Church And the Iesuite him selfe graunteth that the pope succeedeth Peter not as an Apostle but as a pastor But Apostles properly succeed Apostles a pastor improperly is said to succeed an Apostle Distinct. 8. The pope directly hath not any temporall iurisdiction ouer kinges and princes as they haue ouer their subiectes or as he hath ouer Bishops yet indirectly he hath and so by his indirect power as he is the spirituall prince of the Church he may depose kinges cite them iudicially before him abrogate the lawes of princes and establish his owne if he see it necessarie for the health of mens soules Bellarm. de pontif lib. 5. cap. 6. Ans. The places which the Iesuite him selfe bringeth against the direct power of the pope doe also ouerthrow his indirect power As how Christ refused to be a king Iohn 6. and to be a iudge Luk. 12. 13. he did execute neither of these offices either directly or indirectly Ergo no more should the pope And S. Paule maketh euery soule directly subiect to the higher powers that beare the sworde Rom 13. 1. 4. Howe then can any soule directly subiect vnto them indirectly commaunde and controule them In deede an indirect power it is which the pope chalengeth that is vsurped and vnlawfull and they do well so to call it Distinct. 9. In general councels there are two kindes of voices or suffragies there is suffragium decisiuum a deciding or determining voice which onely belongeth to Bishops and suffragium consultatiuum a consulting or discussing voice and so other pastors ministers may assemble to consult and giue their aduise Bellarm. lib. 1. de Concil cap. 15. Ans. In the councell held by the Apostles and Elders Act. 15. there was no such difference of voices the Apostles and Elders did indifferently both consult and decide the matter in doubt vers 6. the Apostles and Elders came together to looke to this matter as well to prouide some remedie and to determine and conclude as to examine and aduise vpon the matter so vers 28. It seemed good to the holy Ghost vnto vs The decree goeth out in the name of the Apostles and Elders As therefore the Elders did decide conclude with the Apostles so ought pastors and ministers together with Bishops Distinct. 10. As by this distinction next before they would exclude the Clergie al beside Bishops so they haue inuented an other tricke against the liberty of the Laitie in Councels The Bishop subscribed in this forme Ego definiens subscripsi By giuing my definitiue voice I haue subscribed The lay Magistrate thus Ego consentiens subscripsi I by giuing my consent haue subscribed Harding pag. 748. defens apolog B. Iewel in the same place sheweth the vanity and vntrueth of this distinction and proueth that these two formes were indifferently vsed sometime the Bishop said I haue consented and subscribed sometime the magistrate is also said in councell to determine as it is there alleadged of Constantinus out of Sozomene Distinct. 11. One may be said to be the sonne or childe of God truely two maner of waies First veritate essentiae seu formae if he haue the true forme and essence of a member of Christ and childe

egerly prosecuted as dissentions among papistes haue beene for anno 1509. wee reade that the Franciscane friers pursued the poore Dominicks to death and the contention began about the conception of the Virgin Marie Fox pag. 802. Such rigour and fiercenes hath not yet beene seene among protestantes neither I trust shall But in saying that Protestants are Idolaters they make too lewd a lie for it is wel knowen vnto thē that we haue no Images or Idols of brasse woode stone siluer at all in our Churches as they haue nor any pictures carued painted or grauen set vp to bee worshipped If two men shoulde bee set before vs the one lifteth vp his eyes to heauen and calleth vppon the name of God hauing no similitude or resemblance before him the other praieth before a stocke or stone Image is anie man so senseles as to say the other is an Idolater rather then this But thus blinde and sottish are the papistes in their iudgement Take heede ye English pope catholickes doe ye not see how your ghostly fathers goe about to make fooles of you Now then to the intent our aduersaries slaunderous mouthes should be stopped and their falsehoode descried I haue giuen a seuerall taste in this worke in euerie kinde of their fraudulent dealing with vs and of their vnseemely behauiour vngodlie shifts which they vse in oppugning of the trueth and defense of their bad cause The whole booke I haue deuided into 4. partes shewing the foure principall pillers of papistrie and euerie piller conteineth diuerse partes beside as it is set foorth in the title of this booke I trust throughout this treatise that our aduersaries shall not iustly challenge me for dealing vntruely or deceiptfullie with them seeing I haue set downe their sayings and opinions as I find them quoting the places and citing the authors whence I haue them so that I doubt not to say with Augustine Ego omnia quòd bona fide coram deo dixerim sine vllo studio contentionis sine aliqua dubitatione veritatis sine aliquo praeiudicio diligentioris tractatus exposui I trust I may say with a good conscience before God that I haue set downe all things without desire of contention or doubting of the trueth and without preiudicing other mens more exact labours herein If sometime I shall seeme to speake somewhat roundlie or sharply I hope the discreete reader will iudge it to bee done not without cause to say as that good father in the like case Noui fratrem meum si quid in disputatione pro side sua dixit feruētius non illa contumacia sed fiducia dicenda est I know if our brother bee sometime seruent and hote in the defence of saith that it proceedeth not of contumacie but his full resolution in the trueth Concerning our aduersaries I would haue them thinke that I haue vndertaken these labours for their good if they could so construe it that seeing now the nakednes of their cause they may at the length be better aduised We haue not cast off all loue and care of our enemies We say of them as Augustine did sometime of Pelagius the heretike Nos non solum diligimus sed dileximus eos sed aliter vunc diligimus aliter aliquando dileximus tunc quia nobis rectae fidei videbantur nunc vt ab errore liberentur Wee both loue them now and loued them before but otherwise now then before then we loued them because we thought they were of a right faith but now we loue thē to the end they might bee deliuered from errour Now vnto my brethren of the same faith and religion thus much I say that whatsoeuer blasphemies heresies absurdities they reade here to bee affirmed and maintained by papistes they would take no offence thereby nor seeme to stumble thereat Sed facite inde quod fecit dominus cum illi obtulerunt amarum potum gustauit respuit sic vos audite abijcite But doe ye as Christ did when they offered him vineger to drinke he tasted and refused it so giue you the hearing and reading of these things but in iudgement cast them away and reiect them Thus I haue by the Lords assistance finished my taske ended my trauell for this time I will now sit me downe a while and rest my wearie penne and giue place to others This I haue done partly to discharge my duetie to God and debt to his Church partly to prouoke others by this example to put foorth their talent who for skill are more able for their leasure more fit for outwarde helpes haue better incouragement in respect of their reward are more bound I would we might now at the length spare our selues at home and forbeare to prouoke one another by writing and ioyne our strength against the common aduersarie If our wittes want whetting our pennes exercise our bodies labour our aduersaries abroad can and may afford vs worke enough we need not hew one at another Let vs do as Moses did slay the Aegyptian it is not seemely for one Hebrew to striue with another The timber that must make the house should be prepared and hewen in the fielde Prouerb 24. 27. when it commeth to be set together not so much as the noise of an hammer should be heard as we read of Salomons temple so we should labour to hew and cut off popish superstition corruption of manners as in the field abroad but we ought to build peaceably without noyse among our selues One saith well Omnia alia bona aurum argentum diuitiae diuidi possunt non potest diuidi pacem meam do vobis Al other goods gold siluer riches may be deuided this inheritāce onely cannot be deuided my peace I leaue with you And therefore saith he Christus noluit fiers iudex ad diuisionem Christ refused to be a iudge or deuider of the inheritance God grant that we may at the length learne as carefull children or faithfull stewardes to keepe whole Christes inheritance lent vnto vs that rich patrimonie of brotherly loue and peace that we may one yeeld to another in the trueth euerie one to studi● to amend what is amisse and all ioyne together to seeke Gods glorie Thus shall we be sure to imbrace and enioy peace for what else is the cause of contention among vs Nisi as one saith quia displicet mortalibus angelica illa partitio qua gloria deo pax hominibus nuntiatur quonam modo stabit pax hominum coram deo si deo apud homines non potest tuta esse sua gloria Because mortall men like not that Angelical partition whē they pronounced glorie vnto God and peace in earth for howe can the peace of men stand in force before God when Gods glory is not kept safe and sound amongst men This then is the way to procure peace and to nourish it to remoue and auoid dissention euery one in his seuerall place and calling to labour

is cast into the priuie Pag. 342. The thinges which it liketh your Sathanical spirite with blasphemous wordes to dishonor he meaneth the sacrament which indeede is by them most of all abused and dishonored Pag. 359. He calleth vs cursed Chananites Pag. 187. Ye falsely and wickedly lead the people ye are Apostataes ye are heretiques ye are impudent and rebellious children Pag. 404. These defenders in conditions be like such honest women as commonly we call Scoldes Pag. 409. Loe a grieuous and an heauie case that the world calleth you wicked and vngodlie men I wis they be too blame for it and so be they that call them theeues which come to be promoted to Tibor●e Pag. 446. Your impudencie of lying hath no measure nor end Pag. 459. The fiendes of hell were not yet let loose that begat Lutheranes Zuinglians Caluinistes and here of we vnderstand the youth of your Church which is no other but the malignant Church and Synagogue of Sathan Pag. 465. Though the defender feare not to be accounted a lyer yet should he be loth to be accountedan vnhonest man yea and specially a foole Pag. 502. We recken not what Luther saith what Zuinglius what Caluine what Antichrist what Sathan saith Pag. 506. If this defender were compared to a mad dog some perhaps would thinke it an vnmanerlie comparison let the man be as he is verilie the maner and fashion of both is alike Pag. 510. He calleth vs light preachers wicked vowbreakers lewde leacherous lurdens detestable blasphemers such is your deuilish rabble saith he This is M. Hardinges eloquence Pag. 524. O thou captaine lyer O most worthie not the reward of a whetstone but the iudgement of a backbiter of a slaunderer of a cursed speaker of the accuser of the bretheren of a blasphemer Canst thou perswade thy selfe to get credite by lying to seeme sober by rayling honest by villanie charitable by slaundering And al this stir is because we charge them with burning of scriptures which their vngodly practises here in England do notoriously shew to be true Pag. 549. He sheweth himselfe a foole a slaunderer an vnlearnedman Pag. 576. Here pricketh forth this hastie defender as peart as a pearemonger and faine would talke with the pope himselfe Pag. 602. Ye cannot abide salt water oyle the crosse And no maruel No more can not the deuill who possesseth you and rideth you Pag. 607. It shoulde haue become Scoggin Patch ●●lle Harry Pattenson or Wil Sommer to haue told this tale much better then your superintendentship's And if ye would needs haue plaied the part your selues it had bene more conuenient to haue done it vpon the stage vnder a vices coate then in a booke c. And all this because their practises in seducing the people of God are compared to Ieroboams who entised the people from the true worship of God at Ierusalem by setting vp two Golden calues Pag. 616. When were euer such theeues in the Church of God as ye are Ibid. If all iffes were true then if heauen fell we should catch larkes And if a bridge were made between Douer and Caleis we might go to Boleine a foote as William Sommer once told King Henrie the eight Because M. Iewel had said if the Church of Rome can not erre the good lucke thereof is farre greater then these mens pollicie for such is their doctrine and life that for all them the Church may not onely erre but be vtterly spoiled Pag. 617. By your Apostacie ye haue done more wickedly then if ye committed Idolatrie Pag. 648. Sirs would ye haue the common people to come to the generall Councels Whom meane yee I pray you Tinkers and Tapsters Fidlers and Pipers such as your ministers be Alas poore soules what shoulde they doe there for there is no tinking nor tipling nor fidling nor piping there they may shut vp both budgets and mouthes But here M. Harding neede not thus to haue vpbraided our ministers with such scoffing and iesterlike termes if he had remembred as M. Iewell telleth him what Alphons de Castro reporteth of the popes Constat plures Papas adeo esse illiteratos vt grammaticam penit us ignorent That manie of them were so vnlearned that they were ignorant of their grammar Pag. 680. As I cannot well take an haire from your lying beard so wish I that I could plucke malice from your blasphemous hart Neither doth M. Harding heere content him selfe thus spitefully to haue entreated the liuing calling our Ministers Coblers Tapsters Tinkers Ministers wiues sober and graue matrons with him no better then strumpets But he doth most vnhonestly snatch and carpe at the dead reuile Gods Saintes terming the booke of Acts and Monumentes a huge dunghill of stinking martyrs Yea he presumeth to sitte in Gods chaire wresting the iudgment out of his hand and giueth sentence of condemnation against vs. The authors and professors of them be dead and rotten in hell fire with weeping and grinning of teeth the like iudgement looke ye and your fellowes to haue if ye repent not And in another place After ye haue fried and boiled saith he in rancour and malice against the Church ye are like to leape into the furnace of hell Thus wee heare M. Hardinges sugred eloquence Iudge nowe good Christian Reader whether this man haue not beene well trained vp in Sathans schoole as he slaunderously saith of vs. These and such like are M. Hardinges flowers who liste to take a further view of them shall finde them to be collected as into one bundle by B. Iewell where these pleasant sortes shall be offered to his smell Your deuilish spite your deuilish wickednesse your deuilish villanie Sathan is your schoolemaster your father the deuill your new Church set vp by Sathan you are the schoole of Sathan children of the deuill A page a slaue a clawbacke of the deuill your reprobate congregation your confused tentes of Sathan the nouice of the deuill Sathans broode Sathan holdeth you captiue ye are fast bound in Sathans fetters loose apostates prophane hel-houndes your blasphemies Sathanismes Caluinistes Sathanistes your wicked Chams brood your damnable side your deuilish rabble your congregation of reprobates your Turkish doctrine As craftie knaues in a comedie they are Apes they are Asses with such like Iewel prefat defens Apolog. But least we should thinke that M. Harding onely hath profited in this blacke and popish Rhetorike let vs see also the modestie of other mens spirits out of that schoole We shall easely finde that they are all one womans children and haue had all one schoole maister their stile and speech is so alike Bonauenture a frier of Loraine disputing with Wolfgangus vsed these as his best argumentes Thou heretike Iudas Beelzebub Bellarmine the mildest and most modest childe of that crue yet sometime sheweth the badge of his profession Ab alio spiritu Caluinus agitur saith he vt se Valentino opponat sic inter se daemonibus colludentibus

from Idols 1. Iohn 5. 4. They doe vsually answere that the Apostle speaketh of heathenish Idolles not of theirs which are Images not Idols Answ. The scripture indifferētly vseth both the greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated simulachrum an Idoll the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Imago an image Rom. 1. 23. So that both Idolles and Images are by the Scripture condemned The Apostle sayth that Christ hath appeared but once to put away sinne by the sacrifice of himselfe Hebr 9. 26. and that hee hath but offered one sacrifice for sinnes 10. 12. Yet they doubt not to say that Christ is dayly offered in sacrifice in their Masse contrarie to the scripture which sayth Hee neede not to offer himselfe often Heb. 9. 25. That all sinnes whatsoeuer may bee remitted by penance euen apostasie and wilfull forsaking of the trueth Rhemist Heb. 10. sect 11. And yet our Sauiour Christ sayth that blasphemie against the holy Ghost shall neuer be forgiuen S. Iohn sayth hereby shall yee knowe the spirite of God euery spirite that confesseth that Iesus Christ is come in the flesh is of God 1. Iohn 4. 2. Here the Apostle giueth a generall note for all times to discerne false doctrine by But the Rhemistes contrariwise affirme That this marke will not serue for all times nor in case of other false doctrines but that it was then a necessarie note Rhemist in hunc locum That it is possible to keepe the law and commandementes of God in this life Rhemist Rom. 8 sect 4. But our Sauiour teacheth vs to say wee are vnprofitable seruantes when we haue done all that is commaunded vs. Luke 17. 10. They minister the Sacrament onely in one kinde to the people wherein their practise impugneth the institution of Christ who gaue both bread and wine at his last supper And saint Paul also rehearsing the institution sayth 1. Corinth 11. 25. After the same manner also he tooke the cuppe Where it is to bee noted that S. Paul writeth to the whole Church of the Corinthians both the pastors and the people prescribing an vniforme order for them all in receyuing the Lords supper That there remayneth in the children of God an awe and feare of God and his iudgementes with mistrust and feare of hell and damnation Rhemist 1. Iohn 4. sect 6. But the Apostle saith There is no feare in loue but perfect loue thrusteth out feare and maketh vs to haue confidence in the day of iudgement 1. Iohn 4. ver 17. 18. Where loue is then there remayneth no hellish feare where confidence is there can be no mistrust but such a feare as is ioyned with loue and hope That it is not vnlawfull by Moses law for the vncle or Auntes husband to marrie his niece Bellarm. de matrim cap. 27. Yet it is by name prohibited that the Nephew should marrie his Aunt the sister of his father or of his mother Leuit. 18. 12. 13. The like reason is of both The Scripture saith that Christ is the rocke 1. Corinth 10. 4. and that there can be no other foundation of the Church but Iesus Christ 1. Corinth 3. 11. yet they say that Peter is the rocke and that Christ founded and built his Church vpon Peter Rhemist Math. 16. sect 8. The scripture sayth that of the day and houre of Christes comming to iudgement no man knoweth neither the Angels of heauen nor the Son of man as he is man Mark 13. 32. But the papistes are bolde to assigne the verie day of his comming iust 45. daies after the death of their Antichrist who shall raigne as they imagine 3 yeares and a halfe before the comming of Christ Bellarm. de Rom. pontific lib. 3. cap. 9. And thus blasphemously they take vpon them to know more then either the Angels know or Christ himselfe as he is man The scripture saith when we haue done all that is commanded vs wee haue done but that which was our duetie to doe Luke 17. 10. Yet Bellarmine cleane contrary and that most blasphemouslie affirmeth Possumus facere plusquam debemus si consideremus legem nobis a deo impositam proinde possumus facere plus quàm reuera facere teneamur lib. 2. de Monachis cap. 13. Wee may or are able to do more then we ought if wee consider the lawe imposed vpon vs from God and therefore we may do more then indeede wee are bound to doe A great blasphemie ioyned with a notorious vntruth They denie that the sacramentes are seales of the promises of God Bellarm. de sacram lib. 1. cap. 17. And yet S. Paul doubteth not to call circumcision which was a sacrament of the lawe the seale of the righteousnes of faith Rom. 4. 11. Whereas Christ in the institution of the sacrament said after the giuing of the bread onely Take ye eate ye but after he had giuen the cup he said Drinke ye all of this Math. 26. 26. 27 They nothing doubt to affirme but that Christ said as well after the deliuering of the bread Eate ye all of this which they haue say they by Apostolike tradition as he said after the cup deliuered Drinke ye all of this And contrariwise they also affirme that Christ said onely once Hoc facite do this and that was after he had giuen the bread whereas S. Paul notwithstanding rehearsing the institution of Christ doth twise repeate these wordes Hoc facite both after the bread and after the cup as hauing bene twise vsed of Christ in the institution 1. Corinth 1● 24. 25. Bellarm. de sacram Eucharist lib. 4. cap. 25. And thus they will make Christ to speake that which the scripture saith not he spake only following blind tradition they wil denie Christ to haue vttered that which the Apostle notwithstāding witnesseth was spoken by him That all Christians are not priestes alike before God but some more properly priestes then other Rhemist Apocal. 1. sect 5. Whereas the scripture speaketh indifferently of all the faithfull He hath made vs Kinges and priestes to God his Father Apocal. 1. 6. For although there be a difference of orders amongest men some are teachers some to be taught some pastors some sheepe yet this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrificers or priests is indifferently giuē to al Christians in this sense none before God are more properlie priestes then others but all alike Christ Iesus an high priest for vs all In the Idolatrous sacrifice of the Masse they affirme and practise many thinges contrarie to scripture 1. The scripture maketh this notable difference betweene the priestes of the lawe and of the gospell that among them there were many because they were forbidden by death to endure but Christ because he dieth not but liueth euer hath an vnchaungeable priesthoode Heb. 7. 23. 24. Yet the papistes affirme that all their massing priestes are of Melchisedeckes order and so contrary to the scriptures they bring in a multitude of priests into the Gospel

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

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