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cause_n	bishop_n	emperor_n	pope_n	2,535	5	6.7022	4	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

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

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

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

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

6. Bellarmine also varieth from other papistes of these dayes as well as from the Rhemistes and they varie from him 17 Heskius a papist affirmeth that the sacrifice of Christ vpō the crosse was after the order of Aaron Li. 1. c. 13. Bellar. saith plainly that it was not properly either after Aarons order or Melchisedecks Lib. 1. de miss c. 6. resp ad 5. arg 18 The councell of Trent concluded thus concerning the adoration of Images Honor qui eis debetur refertur ad prototypa quae illae repraesentāt The honor due vnto thē is to be referred to those things which they represent Sess. 25. But Bellarmine holdeth that there is a religious worship properly due vnto them Et non solum vt vicem gerunt exemplaris and not onely as they represent another thing De imaginib Sanctor lib. 2. cap. 22. 19 Bellarmine denyeth that Augustine vnderstood those words of our Sauiour figuratiuely This is my body whē his words are most plaine writing thus Non dubit auit dominui dicere hoc est corpus meum cum signum daret corporis sui The Lord doubted not to say this is my body when he gaue a signe of his body yet Bellarmine laboreth by subtile and fraudulent distinctions to shift of and obscure the euidence of these words Lib. 2. de Euch. cap. 24. By other papists notwithstanding of no meane account it is confessed that Augustin did expound those words figuratiuely Fox p. 1428. col 1. Secret Bourne Fecknam Concerning the story of Pope Ioane and the circumstances thereof it is preatie sport to see what shiftes the papistes are driuen vnto and howe they iarre one with another to obscure if it were possible the light of that storie Harding denieth that whereas the storie saith vpon that occasion in the election of the Popes they vsed a chaire with an hole to trie the Popes humanitie hee flatly denieth that there was any such thing Or that the Popes do refrayne to go that way in procession where Pope Ioane trauelled with child Or that there is any Image representing such a thing hee counteth all these fables But Bellarm. which is better acquainted with Rome then it shoulde seeme Harding was doth some what more cunningly excuse the matter to the first he sayth there is indeed a porphyrie Chaire but to shewe the Popes humility not to trie his humanitie to the next he confesseth the pope refrayneth to goe that way but not vpon any such occasion but onely because it is a streite way and not fit for his trayne to the thirde hee graunteth there is an Image not without fashion or shape as Harding saith who compareth it to some of the ragged stones at Stonage but it rather resembleth sayth he a heathenish priest going to sacrifice then a woman Harding defens apolog pag. 428. Bellarm. lib. 3. de pontif cap. 24. Thus we see that neither the old papistes agree with the new nor the new among themselues Now to the third part Bellarmine at variance with himselfe Part. 3. 1 BEllarmine for expounding of scripture referreth vs to the fathers of the church from thē to general Councels lastly to the pope Cardinals Lib. 3. de script cap. 3. but other where he maketh the pope the chiefe Iudge of al controuersies aboue general councels who cānot erre in decreeing concerning faith no nor concerning manners yea it is probable he can not erre as a particular person Lib. 4. de pontif cap. 3. 5. 6. What need hee then ioyne the Cardinals here in commission with the Pope 2 Bellarmine in one place denyeth that faith is necessatie or requisite to make a true mēber of the Church Lib. 3. de Eccles. cap. 10. And yet else where forgetting himselfe sayth Fide firmissima ac certissima credimus wee by a most certayne and infallible fayth beleeue which is the Church Ibid. cap. 16. If by fayth onely the Church is knowen and so who are the true members thereof much more doe the members themselues stand by fayth and if by fayth they are beleeued of others to bee of the Church much more by faith ought they to be assured of it themselues These things therefore hang not currantly together 3 Bellarm. out of that text Pasce oues meas Feed my sheep would prooue that bishops onely are the pastors of the Church and therefore they onely to giue deciding voices in councels Lib. 1. de Conc. ca. 15. But cap. 19. hee by th●● text prooueth the pope to be vniuersal pastor and so to be president i● councels so soone hath he forgotten himselfe 4 Bellarmine in one place maintaineth this point Romani Pontificis ecclesiasticū principatum authore Christo principium accepisse that the Ecclesiastical iurisdiction of the Pope tooke beginning of Christ li. 2. de Pontif cap. 12. But els where he saith that the Pope is not Peters successor iure diuine by any diuine right neither is it ex prim● institutione Pontificatus quae in euangelio legitur of the first institution of that chiefe pastorship whereof wee read in the Gospel cap. 17. In any mans care I thinke these speeches wil make a contrarie sound 5 Bellarmine confesseth that the Church of Rome cannot erre personally yet denieth not but that the Pope may erre personally which is an absurd and a contradictorie speech seeing the Popes being at Rome is the cause as they say of the not erring of that Church and therefore he holdeth that the Church of Rome is sure no longer to be preserued from errour than the popes Apostolike Sea rema 〈…〉 there If the pope then be the cause of their not erring hee is much more free from error himselfe for how then is the Church free from personal error and not the Pope 6 Bellarm. in one place saith that the pope only succeedeth Peter properly Bishops succeede the Apostles non propriè not properly de Pontif. li. 4. 25. But in another place he writeth thus Episcopi proprie succedunt Apostolis Bishops properly succeede the Apostles li. 1. de Clericis ca. 13. propriè non propriè properly not properly to succeed I trow they be contradictorie speeches 7 Bellarm. confesseth that the mariage of Ministers is not forbidden by the worde of God and yet contrarie to his owne opinion he wresteth places of scripture against the marriage of Ministers as that 1. Timoth. 2. 3. No man that warreth entangleth him selfe c. lib. de Clericis 19. 8 Bellarmine saith that the care of children and houshold are a great impediment to the calling of a Minister ibid. 19. and forbidden vnder the name of secular affaires in that place to Timothie And yet elswhere he affirmeth that regimen politicum political gouernement is no hinderance to the Ecclesiasticall calling but that the same man may verie well be both an Ecclesiasticall and politicall Prince de Ro. Pontif lib. 5. cap. 10. ad obiect 5. If then the care charge of a whole citie or countrey may stand verie