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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

P. 146. He thus friendly saith vnto vs If you do not allowe euerie man yea and euery woman to be a Priest why driue ye not some of your fellowes to recant that so haue preached Why allowe yee the bookes of your new Euangelistes that so haue written An odious vntruth for touching the Ministerie of the Church wee haue none that either haue preached so or written so Iewel defens Apolog. pag. 146. That wee saye all things necessarie to saluation are expressed in the Scriptures pag. 240. But so wee say not Wee holde that all things necessarie are either in the Scriptures expressed or therein contained by necessarie collection and diduction to be drawen from the same That wee which say wee can by no meanes fulfill the law of God doe make God vniust euill impotent and not able to giue so much grace as may helpe to fulfill his lawe pag. 368. Wee make not God vniust or impotent but wee confesse our selues to be sinners Neither is the question here what God is able to doe but what he hath promised for howsoeuer God be able by his abounding grace to make vs perfect in this life and altogether voide of sinne as wee shall be in the life to come yet his power is not contrarie to his will reuealed in his worde which saith that all men haue sinned Rom. 3. 23. And as many as are of the workes of the lawe are vnder the curse Galath 3. 10. That wee tell Christian men they may worke as much as they will but all in vaine page 371. Vntruth for wee saye with Saint Paul your woorkes shall not bee in vaine in the Lorde Although wee doe exclude them from being any cause or meane of our saluation and that by the warrant of the Scriptures Roman 3. 28. Ephesian 2. 10. and in other places That wee professe that the faith of the Catholike Church may faile and fall page 493. Wee speake not of the vniuersall Catholike Church but of the Church of Rome or of any other particular Church which may faile in faith as wee see the Churches of Corinth and Galatia are nowe thoroughly departed from the faith and are wholly subiect to the Turke That wee animate temporall Magistrates by the pretensed example of Dauid and Salomon to intermeddle with Bishops offices pag. 689. Vntruth it is not our doctrine But they rather embolden the Pope to meddle with Princes offices And Bellarmine a great Champion of theirs doeth free vs from this slaunder who confesseth of vs that wee holde Regimen ecclesiasticum spirituale esse distinctum a politico That the Ecclesiasticall regiment is spirituall and a thing distinct from the politicall or temporall That wee teach that the Lordes supper is verie bakers bread and wine with the onely figure of Christes bodie and bloud pag. 320. But wee neuer so vnreuerently called that holy Sacrament It is your selfe master Harding that doeth so vilely disgrace this holie Mysterie calling it A piece of bread not woorth a point a leane and carrien banket a toye Wee call it the Sacrament of thankes-giuing the Sacrament of the bodie and bloud of Christ with other names fit for so great mysteries Neither doe wee make them bare figures and signes but as the Apostle saith seales of the righteousnes of faith Rom. 4. 11. Now hauing seene thus farre with what false opinions they charge our Church generally in respect of our doctrine let vs take some triall also of their iust and true dealing with vs in matters belonging to manners And here I doe not thinke but wee shall finde them halting as before First Harding chargeth vs with continuall aduoutrie and incest calling without all honestie or shame Ministers lawfull wedded wiues their filthie yokefellowes pag. 439. Yea hee saith that our Gospel hath no substance beside carnall libertie and licentious liuing pag. 289. And that thorough our euill teaching the worlde groweth more to be dissolute and wicked pag. 382. But if master Harding had remembred the dissolutenes and licentiousnes of life that is at Rome Hee could not without blushing haue charged vs with incest aduowtries and all Carnall libertie He had forgotten belike that olde English prouerbe Hee that goeth once to Rome seeth a wicked man hee that goeth twise learneth to know him hee that goeth thrise bringeth him home with him Fox pag. 843. The Rhemistes doe accuse the Protestants whom they call heretikes for their lightnesse in admitting euery one without discretion to the Clergie 1. Timoth. 3. 6. But as for that vncharitable name of heretikes wee shall shewe anone that it is more proper vnto them than vnto vs. And neuer any heresie admitted more vnworthie persons to the Clergie than Papistrie hath done not onely into the inferiour places but euen into their chiefe Bishops see for as Alphons testifieth whome wee cited before Manie of their Popes did not knowe so much as their Grammar Harding chargeth the Protestants in diuers Countries to haue attempted to wrest the sworde out of the Princes handes Were the hundred thousand Boures in Germanie saith he consumed by the sworde of the Nobilitie there for their obedience P. 441. So hee slaundereth Luther also that hee stirred vp Thomas Munzer in Thuringia who was the Rebels preacher pag. 447. Thus the Rhemistes deale with Caluin calling him one of the principall Rebels of this time and moste falsely giue out of the Protestants that their Consistories are shoppes of rebellion Thus also they report of Wickliffe that hee should teach that Princes are not to be obeyed being in deadly sinne Annotation 1. Peter 2. Sect. 8. All these are malicious slaunders deuised against vs. First the boures of Germanie were most of them aduersaries to Luther and vnderstoode no parte of the Gospell but conspired together as they saide onely against the crueltie of their Lordes as they had two and twentie yeares before in the conspiracie called Liga Sotularia Anno 1503. fifteene yeares before Doctor Luther began to preache which was Anno 1518. Iewell pag. 441. Secondly Luther was so farre from stirring vp Thomas Munzer that hee called him the preacher of Sathan Sleidan li. 5. Thirdly Neither did Wickliffe teach any such thing for he him selfe was obedient both to Edward the third and to Richard the second both which princes as wee knowe were guiltie of some notorious sinnes Fourthly you rather shewe your selues the rebelles of this age who make no conscience in mouing the subiects to rise vp and conspire against their naturall Soueraignes And England knoweth by experience that your Seminaries of Rome and Rhemes are the shops of rebellion which haue forged so manie conspiracies against our Soueraigne but all hitherto in vaine the Lorde be thanked and wee trust in God shal be so still yee might therefore haue beene ashamed to haue cast vs in the teeth with that which your owne consciences may accuse your selues of Thus much of the slaunders in generall which they belch out against our whole Church now wee will

immediately by Iesus Christ Galath 1. 1. and verse 16. he saith he did not immediately being now called and appointed of Christ communicate with flesh and bloode Faith which iustifieth is not the efficient or instrumental cause of saluation Rhemist Galath 6. sect 4. But the contrarie is proued out of scripture 2. Corinth 5. 7. We walke by faith and not by sight As the eie then is the instrument whereby wee behold thinges present so is faith the organon or instrument of the soule whereby we apprehend thinges absent and inuisible That also is an euident place to this purpose Ephes. 2. 10. By grace are ye saued through faith and that not of your selues for it is the gift of God and not of workes What else can be the meaning of this place but that we are saued by grace apprehended by faith So that grace is the efficient cause faith the instrumental And least that any man should say that faith saueth vs as other vertues wrought in vs by grace not by an apprehension of grace but as a meritorious cause as the Rhemistes affirme the Apostle addeth that faith is the gift of God and therefore meriteth not and he excludeth workes euen workes of grace ordained for vs to walke in from beeing any cause of Iustification before God And so faith also is excluded as it is an act or worke of the vnderstanding onely and hath place onely in the matter of saluation in respect of the apprehensiue facultie and power thereof Whereas the Apostle saith the gift of God is eternall life Rom. 6. 23. The Rhemists take vpon them to correct the Apostles wordes saying thus The sequele of speech required that as he said Death or damnation is the stipend of sinne so life euerlasting is the stipend of iustice and so it is Rhemist Rom. 6. sect 8. What can be more contrarie to the Apostle then this Life euerlasting saith he is the gift of God Nay say they it is as properlie the stipend of righteousnes as damnation is the stipend of sinne but the Apostles declination from that sequele sheweth the contrarie Christes paines were of no account of their owne nature compared with his glory Rhemist Rom. 8. sect 5. A monsterous blasphemie and contrarie to scripture for if there were no comparison betweene Christes sufferinges and the glorie which he hath purchased for vs by them then his sufferinges were no satisfaction to Gods Iustice Wherefore his passion being the passion of the sonne of God was both a full satisfaction and a worthie desart of that glorie which hee hath obtained for vs Thou art worthie to take the booke and to open the seales thereof because thou was killed Reuelat. 5. sect 9. Christ therefore in respect of his passion did fully deserue all that glorie which hee hath obtayned for vs but there is no desert where there is not a proportion betweene the labour and the reward yet wee affirme not that Christ merited for him selfe for his owne glorification was due vnto him before the worlde was Iohn 17. 5. That our afflictions are meritorious of heauen Rom. 8. 18. Saint Paul sayth cleane contrary that the afflictions of this time are not worthy of the glory which shall be reuealed ibid. They deny that the Iewes did receiue the trueth or substance of Christ in their sacramentes as we doe in ours or that they and wee do eate and drinke of the selfesame meate and drinke Rhemist 1. Corinth 10. sect 2. and yet the Apostle saith plainely That they did all eate the same spirituall meate and all drinke the same spirituall drinke for they dranke of the spirituall rocke which followed them the rocke was Christ. ibid. Doth not the Apostle now say here that they did drinke the same spirituall drinke with vs for Christ was their spirituall drinke and so is he ours That where the Apostle sayth This is not to eate the Lords supper 1. Corinth 11. 20. Hee meaneth not the Sacrament which Christ instituted at supper but the feastes of loue which were vsed in the primitiue Church Rhemist ibid. And yet it is most manifest by the circumstance of the place that S. Paul reprooueth them for the abuses in the Lords supper and therefore putteth them in minde of the institution of Christ verse 23. which had beene a matter impertinent if hee in so saying the Lords supper had not meant the Sacrament That the force and efficacie of common prayer dependeth not vppon the peoples vnderstanding hearing or knowledge and that the infant idiote and vnlearned man taketh no lesse fruite of diuine office than any other Rhemist 14. sect 10. And therefore it is not repugnant to saint Paul to pray in the latine that is an vnknowen tongue ibid. sect 15. Yet in trueth S. Paul flatly condemneth the vsing of an vnknowen tongue in publike prayers and thankesgiuing Hee that occupieth the roome of the vnlearned can not say Amen at thy giuing of thankes seeing hee knoweth not what thou saiest for thou verilie giuest thankes well but the other is not edified And it followeth verse 19. I had rather in the Church speake fiue woordes with mine vnderstanding that I might instruct others then ten thousand words in a strange tongue What could haue beene spoken more plainely against the vse of an vnknowen and vnedifying tongue in the Church That man hath a proper freedome and motion in his thoughtes doings and all is not to be referred vnto God 1. Corinth 3. sect 2 Rhemist that man was neuer without free will but it is made onely more free by grace Rhemist Iohn 8. sect 2. That the Gentiles doe beleeue by their free will Act. 13. 2. All this is flat opposite to scripture Which saith wee are not able to thinke a good thought of our selues 2. Corinth 3. 5. And that God worketh in vs both the will and the deed Philipp 2. 13. That wee are not formally made iust by the righteousnesse of Christ imputed vnto vs but by a iustice inherent and resiant in vs. Concil Trident. sess 6. can 10. Rhemist Rom. 2. sect 4. yea they condemne it as hereticall to say that a man hath no iustice of his owne to be iustifyed by but the iustice onely of Christ Rhemist Philip. 3. sect 3. And yet S. Paul sayth thus in plaine termes That I might be found in him not hauing mine owne righteousnesse which is of the lawe but that which is through the faith of Christ euen the righteousnes which is of God through faith Philip. 2. 9. Here the Apostle refuseth his owne inherent righteousnesse and cleaueth onely to the imputatiue iustice of Christ to bee iustified by though wee denie not an inherent righteousnesse in the faithfull but imperfect not a meanes of their iustification before God but the fruites thereof and is no other but that which we call Sanctification They doe set vp Idols or images to bee adored and attribute vnto them religious worship contrarie to the scripture Children keepe your selues

apart and so ought we verilie to beleeue affirmed by D. Benet maister of the Sorbonistes disputing with Frauncis Rebezies Martyr ex Crispin lib. 6. Fox 921. In the towne of Perth in Scotland Fryer Spense in his sermon affirmed that prayer made to Saintes was so necessarie that without it there could bee no hope of saluation to man ex regist Scotiae Fox pag. 1267. Thus Christ we see is displaced and thrust out of dores as whose mediation is not necessarie and the idolatrous inuocation of Saints brought in insteed thereof That there are some men in this life so iust that they need no repentance affirmed by the Rhemistes Luk. 15. sect 1. for so they expound that place ver 7. of men that continue iust and godly and are not penitent for their sinnes An other calleth marriage a prophanation of holy orders Greg. Martin discouer cap 15. sect 11. Contrarie to the Apostle who saith that marriage is honourable amongst all men Heb. 13. Our heartes and inward repentance are open to the Angels and other celestiall spirites in heauen Rhemist Luk. 15. sect 2. And thus they blasphemouslie rob God of his honour in attributing that to creatures which is peculiar to his Maiestie namely to bee a searcher and knower of our hearts 1. King 8. 39. That wee may beleeue in Saintes and that it is true of them as saint Paul sayth How can they call on him on whome they haue not beleeued Rom. 10. 14. So we cannot pray to any Saint in heauen vnlesse we beleeue and trust that they can helpe vs Rhemist Rom. 10. sect 4. A blasphemie contrarie to Scripture which sayth yee beleeue in God beleeue also in me Iohn 14. 1. God onely and his Christ is to be beleeued vpon That wee neede not maruell if the image of our Ladie and the like do stranger and greater miracles then those which Christ himselfe did Rhemist Iohn 14. sect 3. A monstrous blasphemie that images worke stranger miracles then Christ himselfe Catharinus a great papist sayth that the commandement in the lawagainst Images was but temporall and to continue but till the establishing of the New testament ex Bellarm. de imaginib sanctor lib. 2. cap. 7. That there is a religious worshippe properly due vnto Images yea as they are considered in themselues Et non solum vt vicem gerunt exemplaris And not onely as they represent an other thing Bellarm. de imaginib sanctor lib. 2. cap. 21. Lo then by these popish doctrine Images are to bee worshipped with diuine and religious worship which the Angels themselues refuse and is onely due vnto God Reuelat. 22. 9. That euery popish priest is after the order of Melchisedech and that the proper acte of Christes priest-hood consisteth in the perpetuall offering of his bodie and blood in the Church Rhemist Heb. 7. sect 8. That the sacrifice of Christ vpon the crosse was not after the order of Melchisedech but after the order of Aaron Heskius lib. 1. cap. 13. What intollerable blasphemie is this to affirme that euery vile massing priest is after the order of Melchisedech and to denie that Christ vpon the crosse was in that act a priest of Melchisedechs order And thus shall euery one of their shauelings be more properly a priest then Christ. In the idolatrous seruice of their Masse they vtter blasphemies in heapes Wee beseech thee sayth the priest receyue this oblation and yet they affirme that it is the verie bodie and bloode of Christ here then the priest is made a mediator for Christ. And agayne Commaunde thou these to be brought by the handes of the holy Angel into heauen But if it be the bodie of Christ what neede it bee carried by an Angel Let the Priest bow him selfe to the host saying I worship thee I glorifie thee Loe here they worship a peece of bread In canon Missae And to conclude they doubt not to say that sacerdos est creator creatoris sui That the priest doth make his maker Iewelrespons ad articul p. 615. It is not a sufficient satisfaction to beleeue that Christ hath abundantly satisfied for vs but God also must bee satisfied for our sins by the punishment of our selues Concil Tridentin sess 14. can 13. A blasphemous assertion that Christes satisfaction is not sufficient for vs. Men can not bee saued though they bee predestinate vnlesse they keepe Gods commandementes Rhemist Act. 27. sect 3. By this speech they seeme to insinuate that a man predestinate of God may misse of saluation which is a blasphemous thought for Gods eternall decree chaungeth not The Rhemistes alleadg this saying of Hierome They follow the lambe whither soeuer he goeth if the lambe be in euery place then they that bee with the lambe must be euerie where you see say they how that blessed father refuted the Caluinistes before they were borne Rhemist Apocalyps 6. sect 1. Are not now the papistes I pray you become vibiquitaries them selues nay worse then vbiquitaries enclyning to the opinion of the omnipresence not onely of the humanity of Christ but euen of the saintes which is a great blasphemie That confidence and assurance that faithfull men haue of their saluation they call a faithlesse persuasion a most damnable false illusion and presumption Rhemist Rom. 8. sect 9. A fond speciall faith and fiction Rom. 4. sect 9. yea they most wickedly say that it is not fides Apostolorum but fides demoniorum not the faith of the Apostles but the faith of Deuils 1. Corinth 9. 9. yet this assuraunce and persuasion of saluation is grounded vpon the Scriptures as where Saint Paul sayth I am persuaded or I am sure that neyther death nor life c. shall bee able to remoue vs from the loue of God Rom. 8. ver 38. 39. And S. Peter That wee should make our election and calling sure 2. Pet. 1. 10. A dead faith is a true faith and the same which is called the catholike faith and in substance al one with that faith that iustifieth Rhemist Iames. 2. sect 11. So by this reason the faith of deuils and iustifying faith shal be all one in substance for that dead faith as the apostle sheweth the deuils them selues may haue for they beleeue and tremble Iames. 2. 19. The certaintie of remission of sinnes with a sure confidence and trust in Christ may be found euen amongest schismatikes heretikes and wicked men Coun. Trident. sess 6. cap. 9. It appeareth by this that they vnderstand not what this sure trust and confidence meaneth when so vnaduisedlie and grossely they affirme it to be found amongest wicked men None can be affured of remission of finnes but there followeth peace of conscience with God And this peace none can haue but they which are iustified by faith Rom. 5. 1. and none are so iustified but the righteous and faithfull That the decree sentence which was pronounced by the high priests scribes against Christ was iust and right Hosius cont Brentiū lib. 2.

itaque regis Dauid legimus peccata sed legimus etiam rectè facta cont Faust. lib. 22. cap. 66. As we read of Dauids sinnes so wee also reade of his wel doing and againe Nos scripturas sanctas non hominum peccata defendimus We maintaine and defend the holy scriptures and not the sinnes of men cont Faust. lib. 22. cap. 45. We aunswere them further as Augustine doth the Manichees Be it saith he that the patriarkes prophets were such euil men as the Manichees slaunder them to be Etiam sic non dico electis eorū sed ipso etiam deo illorum demonstrarentur meliores Yet in that case being we can easely shew that they are much better not onely thē their chiefe doctors ringleaders whom they cal elect but then their God whom they imagine to be polluted defiled with mixing him selfe with the kingdome of darkenes c. Ibid. cap. 98. So we say to our aduersaries that if we should yeelde that the patriarkes had greater infirmities then in deede they had yet confessing that their soules after death were presently receiued vp to heauen we should more honor them then the papistes who howsoeuer they magnifie their holy and vertuous liues yet allow them no place in heauen till the comming of Christ but thrust them downe into a place of darkenes which they affirme to bee a part and member of hell Wherein they doe offer the vilest disgrace to those holy men that can bee Ninthly Bellarmine accuseth vs of Donatisme The Donatists denied that the Church consisteth of good and bad and so saith hee doe wee Answ. Wee confesse that the visible Church vppon earth hath not onely good but bad therein and therefore is compared to a house wherein are vessels of al sorts to a barne floore which hath both chaffe corne to a nette that conteyneth both good and bad fishe But the holy inuisible Catholike Church consisteth only of the elect such as shal be saued for which Church Christ gaue himself to sanctifie it make it vnto himselfe a glorious Church That it should be holy without blame as Saint Paul saith Ephes. 5. 25. 27. And Augustine being taught by the Apostle saith Illa Columba vnica pudica casta sine macula ruga non intelligitur nisi in bonis iustis sanctis That Doue which is but one chast vndefiled vnspotted without wrinkle is not vnderstood but of the good righteous holie De baptism lib. 6. cap. 3. Bernard also saith Sponsa est ecclesia electorum congregatio iustorum The spouse is the Church of the elect and the congregation of the iust Cantic 68. Yet neither Augustine nor Bernard were for so saying counted Donatistes 10 Bellarmine layeth Arrianisme to our charge because they in no wise receiued vnwritten traditions Answ. If this be a point of Arrianisme then Augustine was an Arrian who writteth thus of a certaine booke that treated of saint Thomas Cui scripturae licet non credere non est enim in catholico canone Which booke it is lawfull for vs not to beleeue because it is not in the catholike Canon of the scripture Therfore we are not bound to beleeue more then is contained in scripture and so consequently no vnwritten and vncertaine traditions Our kinde countrimen of Rhemes doe charge vs with a deeper point of Arrianisme because wee affirme that Christ was our priest and mediator both as God and man for this were say they to make Christ his fathers priest and not his sonne and so inferior vnto him Heb. 5. sect 4. Answ. In the office of the priesthood of Christ. 2. thinges must bee considered a ministerie and authoritie the ministeriall part of his priesthood as his obedience his sufferinges and sacrifice Christ executed as he was man but the authoritie of reconciling vs to God he wrought both as God and man So saint Paut sayth that Christ through his eternall spirit offered himselfe Heb. 9. 14. Therefore not as man onely And Augustine Diuina humanitas humana diuinitas mediatrix The diuine humanitie and humane diuinitie is our me diatrix Homil. de ouib cap. 12. Bernard also though a writer in a corrupt time might easily haue resolued them in this point Sicut mediator noster duas naturas humanitatem scilicet diuinitatem coniunxit in vnapersona ita singula eius opera ad hanc siue illam necesse est pertinere naturam quicquid ergo miseriae passus est ex homine contraxit quicquid potenter operatus est a patre habuit As our mediatour hath ioyned two natures the humanitie and diuinitie in one person so all his workes must necessarily be referred to either one of them whatsoeuer he suffered in weaknesse he tooke of his manhood what soeuer he wrought in power hee receiued of his father Serm. de verb. sapient 11 Bellarmine thrusteth vpon vs as an heresie that opinion of Aerius that no prayer or oblation is to bee made for the dead which was saith hee in time past in the auncient Church condemned for an heresie Ans. Wee denie not but that diuerse of the auncient writers did incline too much this waye to maintaine and commende prayer for the dead yea and Augustine seemeth somewhat to bee infected with this errour though sometime his speech soundeth to the contrarie as where he saith Pompa funeris agmina exequiarum viuorum sunt qualiacunque solatia non adiutoria mortuorum impleant ergò homines ista erga suos postremi muneris officia The pompe of funerals the rites and solemnities of buriall are comfortes of the liuing no helpe to the dead let men therefore perfourme this last duetie to their friends De verb. Apost serm 34. But prayer and supplication pertaineth to the rite of buriall ergo it auaileth not the dead And if the honest buriall of our friendes be the last duetie wee owe vnto them the duetie of praying for them afterward is cut off But whatsoeuer some auncient writers thought of this point wee do rather credite the Apostles wordes who saith That euerie man shall receiue according to the things done in his bodie 2. Corinth 5. 10. Therefore it is in vaine to praye for the dead seeing they cannot vndoe that which was done in their flesh or do what was left vndone If Aerius then held no woorse opinion than this wee see no cause why they shoulde condemne him for an heretike 12 Now followe the heresies of Iouinian which the Iesuite with open mouth casteth vpon vs. The first of Iouinians heresies was this Hee affirmed that a man once endued with faith can no more sinne And so Caluin saith hee affirmeth that faith once had cannot be lost Ans. First who seeth not the Iesuites bad dealing as though it were all one to saie The faithfull cannot sinne which Iouiuian affirmed but wee instantly denie and to holde that the faithfull cannot loose their faith Secondly that true faith whereby wee are iustified once graft in a faithfull mans heart

much troubled about this question whether the Pope may be deposed for heresie Albert. Pighius holdeth that the Pope cannot be an heretike therefore not for any cause to be deposed Iohannes de Turre cremat is of opinion that the Pope for secrete heresie is actually deposed of God may be by the Church declared to be so deposed Others helde that the Pope neither for manifest nor secrete heresie either is actually or may be deposed Caietanus that the Pope for manifest heresie is not actually deposed but may be deposed by the Church There is a fifth opinion that the Pope being a manifest heretike doth cease of himself to be pope that he may be iudged by the Church yet they iudge not the Pope for he is now no Pope Iohan. Driedo Melchior Canus Bellarmine consenteth lib. 2. de Pontif. cap. 30. Concerning the popes temporal iurisdiction some of them teach that the pope by the worde of God hath full plenarie power in all matters both Ecclesiastical ciuill Augustin Triumphus Hostiensis Others that he hath not directly immediatly any temporal authoritie but only spiritual yet indirectly imediatly by reason of his spiritual power he hath chiefe authoritie also in temporal matters Sic Iohan. Driedo Iohan. de Turre cremat Pighius Caietanus Bellar. lib. 5. de Pontif. ca. 1. They are much busied about the Councel of the Iewes that condemned Christ whether it erred or not Some hold that the question was de facto non de iure not by what right Christ should be put to death but they consulted only of the fact to put him to death therefore in a matter of fact might erre Others think that they erred in their own mind affectiō toward Christ not in the sentence for Christ was worthie of death bearing our sinnes But Bellar. is of an opiniō by himself that the Councel did erre for they were priuileged only frō error before Christs cōming not afterward li. 2. de Concil ca. 8. Thus they wearie thēselues in their owne foolish conceits Some think that generall Councels cannot erre though they haue not the Popes confirmation so the diuines of Paris Others hold the cleane cōtrarie that they may as Caietanus Turrecremat Bellar. li. 2. de concil c. 11. Some hold opinion that a general Councel is aboue the Pope Nichol. Cusanus Panormitanus Abulensis So also it was concluded in the Councels of Constance Basile The Canonists teach that the Pope by right is aboue the Church Councels but he may if he please submit himself to their iudgement giue them authoritie ouer him But others think that he hath such an absolute authoritie that he cannot submit himself to the sentence or censure of Councels though he would So Antoninus Iohan. de Turre cremat Caietanus Pigghius with others vnto this Bellarm. subscribeth the Popes waged champion to fight for his triple crowne Alphons de Castro is of opinion that heretikes are members of the Church Bellarm. bestoweth some labour to confute his opinion Thus one Papist maketh worke for another Bellarm. de Eccl. li. 3. ca. 4. Iohan. de Turre cremat requireth faith as necessarie to make a true member of the Church which is a true sound opinion but he is confuted by Bellarm. who holdeth faith in this case to be needlesse li. 3. de Eccl. ca. 10. Iohannes de Turre cremat saith it is against the Catholike faith to affirm that the faith of the Church did not only rest or was preserued in the virgin Marie in the passiō of Christ Bellar. thinketh that faith was preserued as well in the Apostles as in Marie that theirs failed no more than hers li. 3. de Eccles. ca. 17. And herein the Iesuite cōmeth nearest the truth The Apostles faith was not lost but greatly shaken at the death of Christ and they remained wauering doubtful til they were by Christ risen again confirmed Some affirme that the vow of continencie or single life is annexed to priesthod by the law of God Iohan. Maior Clictouaeus Others that it is not grounded vpon the diuine law but onely brought in by the constitution and decree of the Church and may be dispensed withall Tho. Aquinas Caietanus so thinketh also Bellarm. de clericis lib. 1. ca. 18. The Canonistes holde that the constitution of tithes euen in respect of the quantitie proportion of the tenth is established by the law of God therefore cannot be altered to any other quantitie Bellarm. calleth it an error of the Canonists confuteth it determining the matter thus that the paiment of tithes is De iure diuino quoad substantiam non quoad quantitatem is by the word warranted in respect of the substance or equitie not in regard of the precise quantitie de Clericis lib. 1. cap. 25. The Canonists hold that clergie men are exempt from the power of secular Princes not only in Ecclesiastical but in politike ciuill affaires by the law of God Others affirme that they are freede their persons their goods onely by humane constitution Franciscus Victoria Dominicus a Soto and Bellarm. de Clericis lib. 1. cap. 28. Scotus did hold that venial sinnes were remitted in the verie instant of the separation of the soule from the bodie but they were remitted per merita pr●cedentia by vertue of the merites which went before in the life Tho. Aquinas held the contrarie that they were not remitted then but afterward in Purgatorie To this agreeth Bellarmine and the rest Bellar. lib●● de Purg. ca. 10. Some Papistes holde that the soules in Purgatorie are vncertaine of their saluation and though they shalbe saued yet they know it not Dyo●is Carthusianus Michael Baij but the general opinion of the Papists now is that they are certaine of their saluation Bellarm. de Purg. lib. 2. ca. 4. Some of them thinke that veniall sinnes by nature deserue eternall death that they are but venial of Gods mercie wherein they holde the truth for the stipend of all sin is death Rom. 6. 25. so Michael Baij Gerson Iohan Roffens But now the Iesuits generally hold the contrarie that venial sinnes are pardonable of their own nature Bellarm. ibid. Some are of opinion that prayers may be made for soules that are in Hell Bellarmine generally all that rable holde it onely to be lawfull to pray for soules in Purgatorie But the truth is the dead are not to be praied for at all Bellarm. de Purg. lib. 2. ca. 5. The papistes generally hold that the soules which neede no ●lensing in purgatorie do streight-waies go to heauen yet Bellarmine hath a trick by himself thinketh it not improbable that there should be another place not so ful of ioy as heauen is nor in paine equal to purgatorie li. 2. de Purg. ca. 7. But we acknowledge neither the one nor the other for Scripture no where maketh mention of moe places than heauen hell Th. Aquinas holdeth that the least