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truth_n	father_n	john_n	worship_v	3,267	5	9.5375	5	true

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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

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

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

followed of all the faithfull Bellarm. de Rom. pontific lib. 4. cap. 2. What an absurd thing is this to binde the Church absolutely to obey a man as wel when he erreth as when he erreth not S. Paul durst require no more of the Corinthians but to follow him as he followed Christ. 1. Co. 11. 1. In the late deuised doctrin of their imagined Antichrist our aduersaries are driuen to graunt many absurdities 1. That Antichrist shal come of the tribe of Dan Rhemist 2. Thess. 2. sect 8. Whereas it is certaine that the tribes of the Iewes are now shufled together the distinction of their kinreds families is not kept for if in Ezra his time after the captiuity their genealogies were not perfitly known and therefore some were put from the priesthood Ezra 2. 62. how much more now the Iewes hauing beene dispersed in the worlde almost 16. hundred yeares is it like that their petigree and descent from their fathers is not obserued 2 Antichrist say they shall haue his imperiall seate at Ierusalem and reedifie againe the temple and commaund circumcision to be vsed Bellarm lib. 3. de pontif cap. 13. This is a great absurditie contradicting the trueth of scripture for Haggai the prophet calleth the temple builded by Zorobabel the last house 2. 10. But if it shal be the third time erected how was that the last 3 That Antichrist shall raigne but 3. yeares and an halfe and yet in this space shall fight with the three Kinges of Lybia Aegypt Aethiopia and persecute the Christians through the whole worlde Bellarm. cap. 16. But let any man say how is it possible that in so short a time Anti-christ should conquere and subdue the whole world In the which space a man can hardly compasse or goe through the world The popish religion preferreth the rich before the poore euen in spirituall matters Ideo in hoc solo casu melior est conditio diuitis quam pauperis quia habet vnde suffragia fiant pro ipso In this case only the estate of the rich is better then the poore because hee hath where with all suffrages shoulde be made for him that is hee is able to giue largely for Masses Albert. Mag. de offic missal tract 3. But the scripture biddeth otherwise that wee shoulde not haue respect vnto the rich that hath a golde ring or weareth gay apparell Iam. 2. 2. The signe of the crosse euen by the very act and making of the signe though it be done by a Iew Infidel or pagane is offorce to driue away the Deuill Bellarm. de imaginib sanct cap. 30. Yea but carnall weapons such as the signe of the Crosse is profit not good Christians against their spirituall enemies 2. Cor. 10. 4. how much lesse Paganes or Infidels The Iesuite maketh two representations of the death of Christ there is simplex repraesentatio a simple plaine representation and that is in the sacrament of the Eucharist and there is repraesentatio ad viuum a full and liuely representation of Christ that is vpon good Friday when Christs death is set foorth by diuers gestures actions instruments copes and vestmentes Bellarm. lib. 1. de Miss cap. 1. But how absurde a thing this is euery man may see that the representation of Christes death in the Sacrament instituted of the Lord himselfe to be a shewing foorth of his death should be but a plaine and simple representation and the other deuised by man being done without a Sacrament should bee called a liuely representation What is this else but to set the spirit of God to schoole as though a more liuely shewing foorth of Christes death could bee deuised by man then was ordained by Christ It is not necessarie they say in euery Sacrament to haue a visible signe and therefore the wordes of absolution which are audible though not visible may bee the externall signe in penance Bellarm. lib. 1. de poenitent cap. 11. See what an absurde saying this is for by this reason the preaching of the word may be a sacrament because there is an audible sound Likewise in the Popish Sacrament of matrimonie the Iesuite maketh the parties contracted both the matter of matrimonie and the Ministers and the forme to be these words I take thee c. Bellarm. de matrim cap. 6. Here are two great absurdities for first the preachers Ministers of the word only are the dispensers of the mysteries sacraments of the Church 1. Cor. 4. 1. therfore the parties themselues cannot be the ministers of matrimony which they say is a sacramēt Secondly it is not euery word that sanctifieth but the word of God 1. Timoth. 4. 5. but these wordes I take thee c. are no part of the word therefore they haue no power to sanctifie The Rhemistes holde opinion that Henoch and Elias doe yet liue in their bodies in Paradise Apocal. 11. sect 4. But paradise is nowe no other place but heauen 1. Corinth 12. 2. 4. But there they say Henoch and Elias are not for they shal come againe in their own persons as they hold and resist Antichrist and in the end be stayne of him but bodies once glorified in heauen can no more die neither are subiect to violence If then they bee not in heauen they are not in paradise which is no other place but heauen Let now any indifferent man iudge how handsomely these things agree together That the Angels shall be are the signe of the Crosse before Christ comming to iudgement Bellarm. de sanctis lib. 2. ca. 28. This also is a phantasticall conceite of theirs without any ground of Scripture or anie good reason But of all other popish absurdities these are most grosse and palpable which they are driuen to confesse about their deuise of transubstantiation in the Eucharist First they doe graunt that the body of Christ may bee and is in many places at once locally and visiblie that his flesh is at the same time in heauen and in earth in the Eucharist Bellarm. de sacram Eucharist lib. 3. cap. 4. Yet the Angell sayth contrary Hee is risen for hee is not here Math. 28. 6. Which had beene no good argument if Christes bodie be in many places at once Secondly they further affirme that Christes body in heauen and at the same time in earth are not sundry bodies or diuers partes of one body but one whole body not deuided or discontinued from it selfe Bellarm. ibid. Thus they make Christ a monstrous body that can fill heauen and earth and indeed they in so saying destroy his humanitie Thirdly they graunt that the body of Christ is in the Sacrament with all his partes and dimensions hands face feete Bellarm. lib. 3. de Eucharist cap. 7. But what an absurde and impossible thing is this that the body of a man as of three cubites in height and hauing other dimensions answearable to the proportion and stature of an humane body should bee inclosed in a thinne wafer cake such

the signe of the crosse and whereas the originall onely hath Hauing his fathers name written in their fore-heads they put in this clause Hauing his name and his fathers name after the vulgare latine So in the canon of the masse they adde these words vnto the Gospel Mandueate ex hoc omnes Eat ye all of this whereas Christ said onely after the cup Bibite ex hoc omnes drinke ye all of this Bellarmine faith it is supplied by ●adition de sacram Eucharist lib. 4. ca. 25. So 1. Ioh. 4. 3. where the authentical Greeke hath Euery spirit which confesseth not Iesus they read after their corrupt latine text Euery spirit which dissolueth Iesus Without any senso whereas the text approueth the former reading for the 2. verse speaketh of spirits confessing Iesus so that consequently this verse must treat ofspirits not confessing Iesus Vnto this place may be added al the corruptions of the vulgar latine translation which are maintayned by the Church of Rome disagreeing from the true originall in Greeke Lastly they do not onely alter and chaung scripture but make scripture of their owne as one of their side prooueth the Pope to bee Dommus rerū temporalium Lord ofall worldly goods por illud dictum Patri dabo tibi omnia regna mundi by those words of Peter I wil giue thee al the kingdoms of the world These wordes notwithstāding Peter neuer spake but they were spoken by the deuill a fit text sure to ground the popes Lordlike dominion vpon Archidiacon Florentin ex citation Iuel pag. 615. defens apolog More who list to see of our aduersaries maner of corrupting scripture I referre them to that which hath beene before said of this matter 1. Piller part 3. a loc 46. ad 5● I say vnto them now as Augustine to certaine heretikes in his time Mortuus fine sensuiacet valent verba ipsius sedet Christus in coelo contradicitur testamento eius A man lieth deede without sense and his will remaineth in force Christ sitteth in heauen and dieth not yet his testament is gainsaid in Psal. 21. Thus wee see the weake answeres and beggerlie shiftes which our aduersaries through the weakenesse of their cause are driuen vnto Who may fitly be compared to vse Augustines comparison vnto subtle crafty foxes Vulpes solent habere tales foueas vt ex vnaparte intrent ex alia exeant Foxes are wont to haue such holes that they may goe in one way and goe out another Euen so doe our aduersaries seeke starting holes playing fast and loose with vs sometime denying the fathers sometime affirming with them sometime appealing to scripture otherwhile running from scripture to tradition so going in and out at their pleasure Sed ad vtrung foramen as Augustine saith captor vulpium retia posuit But the fox-taker seeing their craft hath laid his nettes in both holes that comming in and going out they are sure to be taken in Psal. 80. So God be thanked our Sauiour Christ this wise taker of foxes hath so armed the defenders of his trueth that whether these wilely foxes goe in or goe out pretend scriptures fathers or goe against them we doubt not buttheir feete shalbe caught with the snare of trueth Sophisticall distinctions and cunning sleightes deuised for the maintenance of popery Part. 3. VEe are now come by the grace of God to shake one of the principall pillers of papistrie for herein lyeth the very strength of their cause the very pith of popish schoole-diuinitie in deuising and inuenting subtile and sophistical distinctions thinking thereby to obscure the light of the trueth and to shift off most euident places of scripture The chiefe of their distinctions though not all yet some and the better part of them we will set down in their order and weigh them in the balance of Gods word that their lightnes may appeare Distinct. 1. I will beginne with that distinction concerning the authoritie of scripture they say that secundumse of it selfe the scripture and in it selfe is of sufficient authoritie but Quoad nos in respect of vs it dependeth of the approbation of the Church that we can not know neither are boundto beleeue the scriptures but because of the testimonie and allowance of the Church Bellarm. de concil lib. 2. cap. 12. Rhem. annot Galath 2. sect 6. Ans. This is but a subtile sleight to steale away the credit of the word of God for the scriptures were wholly written for vs our vse al the authority they haue is for the benefit of men in respect of vs If then they haue no authority with vs nor we bound to beleeue them vnlesse the Church doth approue them then they receiue their authority frō the Church for scripture was written for men not for God himselfe or Angels So this distinction is contrary to the word of God I receiue saith Christ no witnes of mē Ioh. 5. 34. But the scripture is the voice of Christ therfore it needeth not the approbation of men The spirit beareth witnesse that the spirite is the trueth 1 Ioh. 5. 6. That is the scriptures are discerned known by the same spirit the which they were written withal The Church in deed is to testify of the trueth but the trueth is to be beleeued for the truths sake although it haue no testimony of men for my sheepe saith our Sauiour heare my voice Ioh. 10. 2. Distinct. They distinguish of the word of God there is Verbū Dei scriptū the word of God writtē which is contained in the scriptures Verbū Dei non scriptū the word of God not written that is their traditions Bellarm. de scriptur lib. 4. cap. 2. Ans. This is a vaine distinction for the whole word of God reuealed is conteined in scripture as outof scripture we proue it thus The word written that is the holy scriptures are able to make a man perfect to euery good worke 2. Timoth. 3. 17. and so vnto saluation But whatsoeuer is ouer and beside that which is perfect is superfluous But no part of Gods word is superfluous therefore no part of the worde beside scripture 3 Distinct. The Church is built say they vpon Peter and Peters faith but faith here hath a double consideration for it may be eyther absolutely considered or with relation to Peters person But faith generally and absolutely respected is not the foundation of the Church but as it was in Peter Bellarm. de Roman pontif lib. 1. cap. 11. Rhemist annot Math. 16. sect 1. Ans. That Peters faith which was in Peter by Peter confessed as a portion Indiuiduū of the general sauing faith of the Church is the foundation of the same Church wee denie not But Peters personall faith cannot be this foundation forthen when Peter died his faith being a particular accidēt to his person going away with him the Church should haue wanted a foundation Againe in Peter these two thinges are respected his person faith