Selected quad for the lemma: honour_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
honour_n	image_n	worship_n	worship_v	5,699	5	9.5098	5	true

Text snippets containing the quad

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

intercessors not as authors themselues of any benefite vnto vs but obtayning through Christ and his merites whatsoeuer by them is obtayned for vs Bellarm. de Sanct. lib. 1. cap. 17. Answ. First their owne practise is contrary for they make their saints their mediators by their owne merites and worthinesse as in those blasphemous verses made of Thomas Becket is to be seene Tuper Thomae sanguinem quem pro nobis impendit Fac nos Christe scandere quò Thomas ascendit By the blood of Thomas which for thee he did spend Graunt vs Christ whither he did to ascend Secondly the scripture biddeth vs pray in the name of Christ vnto God and we shall receiue what wee aske which is a more compendious way then to pray to Saintes and they by Christ vnto God for if praying in our owne persons in the name of Christ our prayers be heard Iohn 16. 24. inuocation of Saintes is superfluous Distinct. 19. They make two kindes of religious worship one called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is onely due vnto God the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may bee giuen to angels and to sayntes Bellarm. lib. 3. de sanctis cap. 12. Answ. All religious worship is onely to be yeelded vnto God as the angel would not suffer Iohn to worship him but sayd Worship God Apocal. 22. verse 9. because all worship is due vnto him hee forbiddeth not Iohn some speciall kinde of worship but generally all as acknowledging that no kinde of worship was due vnto him And concerning the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is taken also in scripture for the proper seruice of God as Galathians 4. 8. Yee did seruice to them that by nature were no Gods There this worde is vsed Distinct. 20. They distinguish betweene Idolum an Idole and Imago an Image an Image in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a true similitude of a thing an Idol● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth represent a vain thing that is not such were the Idols of the heathen Images they say they haue but no Idols Bellarm. lib. de Sanct. cap. 5. Aunsw 1. As concerning the word the Idols in scripture are also called images Rom. 1. 13. there the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is vsed The papistes then in worshipping of Images are prooued also to be idolaters worshippers of Idols This friuolous distinction helpeth them not Distinct. 21. They make this difference betweene the Idols of the heathen and their Images the heathen worshipped their Idols as Gods and therefore were Idolaters But they worship their images for that relation they haue to those whose images they are Rhemist Philipp 2. sect 2. Ans. The Iewes also which were plagued of God for their idolatrie had a relation in their golden Calfe to that God that brought them out of Aegypt Exod. 32. 4. 5. So Iudg. 17. 3. Micah his mother sayth that shee had consecrated the shekels of siluer to the Lord Iehouah to make a molten Image yet for all this they were idolaters and so are the Papistes this shift of theirs helpeth them not a whit Distinct. 22. A thing may be hon●ured or is sayde to receyue or be capable of honour after a diuerse maner First a thing is honoured Per se vel per accidens of it selfe as the person of the king is honoured or accidentally as the kinges robes are honoured because of the king Secondly a thing may bee honoured propter se velpropter ●liud for it selfe sake or for and because of some other thing wheron the cause of the honour dependeth Thirdly a thing may be honoured propriè impropriè properly which in respect of it selfe is honoured impropriè which insteed and place of an other thing is honoured as the Embassador is for the king Now the Images of Saintes are to be worshipped not onely improperly or accidentallie but properly and of themselues yea improperly and by an accident are capable of the highest kinde of worshippe as the Image of God or Christ of the same honour that is due vnto them Bellarm. lib. ● de Sanct. cap. 20. 21. 23. Answ. I pray you how fa●re are these blasphemous Papists from the highest kinde of idolatrie and from making their stockes and stones their gods For the heathen in like sort vsed such distinctions Non ego illum lapidem colo adoro quem video sed seruio ei quem non video I do not worship this stone I adore that I see but I serue him whom I see not August in psal 96. Thus properly they gaue adoration to their Images but seruice which is the english of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rhemist Math. 4. sect 3. they referued vnto that God whose image it was yet for all this they were most mōstrous idolaters and so are the Papistes Agayne no religious worship properly or improperly accidentally or otherwise is due to any but onely to the Lord Thou shalt worship the Lord thy God and him onely shalt thou serue Math. 4. 10. Which text is alleadged by our Sauiour against Sathan who had tempted him to fall downe and adore him wherefore by this text all falling downe and prostrating of our selues before any creature to adore it is forbidden without which submisse gesture not the meanest kinde of religious worship can be exhibited to any Distinct. 23. There are then three kinds of religious worship due vnto God and his Saintes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seruice proper vnto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adoration which may be giuen to Saints and angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an higher kinde of adoration due onely to the virgine Marie And each of these three hath two kindes euery one of them may be considered Simpliciter vel secundum quid simplie or absolutely or in part onely and respect and euery one of these kindes of worship is eyther Cultus perfectus or imperfectus a perfect or imperfect worship The perfect and simple kinde of Latre●a is proper to God onely the imperfect and inferior or respectiue kinde may be giuen and is due to the image of God so the perfect kinde of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is for the Sainte himselfe the imperfect for his image the perfecte kinde of Hyperdouleia is for the Virgin Marie only the imperfect for her Image Bellar. li. 2. de Sanct. ca. 25. Contr. First thus haue we sixe kindes of religious worshipe forged deuised by papists more by fiue thē the word of God either knoweth or acknowledgeth 2 Where haue they learned that the Virgin Mary is worthy of an higher kinde of adoratiō then either Saint or angel The scripture only saith that they shalbe as angels not aboue or superior to angels Mat. 22. 30. 3 By this distinctiō of theirs it cōmeth to passe that the image of God of Christ yea of our Lady shal haue an higher kind of worship not then the Images of saints but then the saynts themselues then either prophet or apostle for these haue but their Douleia their simple adoration but

the Images of God of Christ haue their kinde of Latreia the Image of Mary a kinde of Hyperdouleia But this is very grosse absurd that a dead thing that hath no life should be more honored then a reasonable vnderstanding yea an holy creature Augustin saith Artifex melior est eis the Image maker is better then the Image in Psal. 113. but a prophet or apostle is far to bee preferred before euery artificer or craft●smā one would thinke that the liuely Image of God which is man that walketh and breatheth should be worthie of greater honor then the dead and senseles Image of God Fourthly by the places alleadged before Apocal 22. 9. Matth. 4. 10. It is euident that no kinde of religious worship is due to any creature but onely vnto God Distinct. 24. Sacrae aedes Churches or holy houses haue a double relation or respect for they may bee considered as they are Templa Temples or Churches and so properly they are built onely to the honour of God or as they are Basilicae or Memoriae sumptuous buildings and monumentes of remembrance and so also they may bee dedicated to Sayntes Bellarm. lib. 3. de Sanct. cap. 4. Contr. First if the same place in a diuerse respect may bee consecrate to the honour of God and Sayntes together great reason that God shold be the more principal but now it is not so for they are called by the names of Saints if God were the chiefe he should giue the name to the place And indeed the places of prayer are Gods houses My house shalbe called the house of prayer Esay 56. 7. That Churches are called by saintes names amongst vs it is not for their honour but onely for a ciuile difference and distinction of places and in their sense Churches are not dedicate vnto God neither for any holines that is in the place for in that sort Christ sayth his father will not bee worshipped neither in that mount Garizim nor at Ierusalem Iohn 4. 27. not in one place more than in another but they are holy places and for the honor of God in respect of the vse which is for prayer My house an house of prayer sayth the Lord and for hearing the word of God Act. 13. 15. Distinct. 25. Saintes some are Canonized that is publikely allowed to be saintes some are not Canonized and receiued into the kalendar the difference is this Canonized Saintes either generally by the Pope so canonized for the whole Church or more specially by a bishop for his prouince or Diocesse may be publikely prayed vnto Temples built in their names and their holy dayes yearely remembred their Reliques preserued in Churches to bee adored But none of these thinges publikely may be exhibited to not Canonized Saintes vnlesse prinately onely Bellarm. de sanct lib. 1. cap. 10. Contr. First that neither Canonized nor vncanonized Saintes are in any such sort to bee worshipped wee haue shewed before Secondly what an absurde thing is this it is lawfull to pray to some Sainte priuately and yet vnlawfull to do it publikely so men shall haue house saints and Church saintes they shall serue one God at home and another at the Church such were the toyes of the heathen such kinde of stuffe wee read of Ezech. 8. 10. where the princes of Israell were gotten into a corner and there worshipped the similitude of creeping things and abominable beastes which they were ashamed to doe publikely so belike popish house-saintes are such goodly things that they dare not be seene Thirdly if they be all saintes why are they not al Canonized if they be all saints with God why are they not with men Fourthly but who gaue them such power to Canonize some saintes and not othersome Christ saith To sit at his right hand or his left is not his to giue Math. 20. 23. howe then dare the Pope or any Prelate presume to doe that which Christ assumeth not as he is man Distinct. 26. The hearts of men their thoughts and cogitations are knowen two maner of wayes either naturally by an ordinary and proper power and so our harts are knowen onely to God or by an extraordinarie grace gift and so both the angels saints doe know our inward repentance and desires Rhemist 1. Corinth 2. sect 1. Contr. It is one thing by reuelation to vnderstande the secretes of mens heartes as the Prophets some time did and as Peter discryed the fraude of Ananias and Sapphira An other thing to receiue a gift and power themselues when they will to looke into mens heartes as they affir me of their Saintes that alwaies they are able to vnderstand as the vocall voice so our inward repentance For if at any time they want this power then praiers made vnto them are sometime in vaine which I thinke they will not graunt But this is contrary to the scripture which saieth that God onely knoweth the heartes of men 1. Kin. 8. 39. It is not said he chiefly or properly knoweth them but he onely And a reason is there giuen Reward euery man according to his waies as thou knowest his heart God therfore onely knoweth the hart because he only rewardeth men after their waies Distinct. 27. The papistes deuide hell into 4. partes or members according to the measure and continuance of the punishment for the paine is either temporall or eternall and there is Duplex poena damni sensus A double punishment beside either of losse without smart or of losse and damage with smart and punishment together The place of temporal losse onely was Limbus patrum the dungeon of darkenes where the fathers remained till the comming of Christ the place of eternall losse without smart is Limbus infantum the dungeon to the which children dying without baptisme are sent the place of temperall losse and punishment withal is Purgatorie the place of eternall losse and punishment is Hell Bellarm. de purgator lib. 2. cap. 6. Contra. These are phantasticall and superstitious deuises of men for the scripture maketh but one place of darkenesse and punishment as there is but one place of ioy and lighte namely heauen Luk. 16. The rich glutton went to hel Lazarus into Abrahams bosome which Augustine denieth could be a member of hel because it was foelicitatis sinus a place or bosome of blisse Epist. 19 Againe they make all these infernall regions to be places of darknes but the scripture maketh no other place of darknes but hell into the which the deuils were throwne down So S. Peter taketh that hel the chaines of darkenes for al one And what place else is that which the same Apostle calleth a prison 1. Pet. 3. 19. which the papistes notwithstanding vnderstand of their Limbus patrum but where the chaines of darkenes are for chaines and a prison house haue a mutuall reference one to the other 2 In hel there is not neither can be a punishment of losse or damage onely without sense smart of torment

them Math. 18. 20. Ergo it belongeth to the Pope to cal and congregate coūcels for to be assembled in the name of Christ is nothing else but to be gathered together by the popes authoritie which he hath receiued from Christ Bellarm. de concil lib. 1. cap. 12. So by this reason if two or three of the faithfull meete together in the feare of God Christ wil not be present vnlesse they haue the popes leaue to come together Christ said to Peter Put vp thy swoord into the scabberd Ergo the pope hath both swordes Harding ex Iuel pag. 579. A simple argument Peter was rather rebuked for striking with the swoord then commaunded to vse it The Church that is at Babylon saluteth you 1. Pet. 5. 13. Ergo Peter was at Rome for by Babylon here he meaneth Rome Bellarm. lib. 2. de pontif cap. 2. A silly argument to prooue Peters being at Rome he was at Babylō Ergo at Rome yet by their owne confession Rome is Babylon which is the seate of Antichrist Your faith is published through the whole world Rom. 1. 5. Ergo the Church of Rome can not erre Rhemist ibid. So S. Paule saith of the Church of the Thessalonians Your faith is spred abroad into all quarters 1. Epist. 1. 8. Ergo neither could their Church erre in faith God tooke of the spirit that was in Moses and gaue it among the 70. Elders Num. 11. 16. Ergo Bishops haue their authoritie from the pope Bellarm. Ans. The pope might rather chalenge to be Aarons successor who was the high priest then Moses And hath the pope then such abundance of the spirit of God that he can afoord a portion thereof to all the Bishops in the world and yet keepe enough for himselfe Melchisedech was both King and Priest Ergo the pope is also a temporall prince Bellarm. lib. 5. de Rom. pontif cap. 9. This argument beside that it hath no sequele at al containeth blasphemic for Melchisedech was onelye a type and figure of the spiritual kingdom and priesthood of Christ as the Apostle maketh the application Hebr. 7. Then beganne men to call vpon the name of the Lord Gen. 4. 26. Ergo there were Monkes before the flood Bellar. de Monach. lib. 1. cap. 5. Suffer little children to come vnto me Math. 19. Ergo young men and children may be made Monkes Bellarm. de Mon●ch lib. 2. cap. 35. God said to Abraham Go out from thy kinred and from thy fathers house Gen. 12. 1. forget thine owne people and thy fathers house Psal. 25. 10. Ergo it is lawfull for children without their parentes consent to enter into profession of Monkerie Bellarm. ibid. cap. 36. Nowe for purgatorie which they imagine to be a place of temporall torment after this life they reason thus out of scripture The prophet Dauid saith Lorde rebuke me not in thine anger nor chastise me in thy wrath Psal. 38. 1. Wee went through fire and water Psal. 66. 12. Who shall abide the day of his comming for hee is like a purging fire and as fullers sope Malach. 3. 2. Ergo there is a purgatorie fire after this life These arguments are too vaine for children As though where the Scripture speaketh of fire it must needs bee vnderstood of purgatorie fire whereas the prophet Dauid by water and fire vnderstandeth the afflictions of the Church and the Pophet Malachie the day of the Lords visitation The like pithie argumentes they ground out of the newe Testament as Math. 5. 22. Hee that is angry with his brother is culpable of iudgement hee that saith Racha shall bee iudged by a Councell Luke 23. the thiefe vppon the crosse sayd to Christ Remember mee when thou commest into thy kingdome Act. 2. 24. whom God hath raysed vp and loosed the sorrowes of hell as they read for it was impossible for him to be holden of it Ergo there is a purgatorie after this life Bellarm. de purgator lib. 1. cap. 4. loc 5. 7. 8. These bee their goodly arguments which if they prooue any thing do insinuate thus much that Christes kingdome is purgatorie as in the second place and that Christ himselfe was in purgatorie as it followeth by their collection out of the third place alledged And that a man for a rash word speaking shall be tormented in purgatorie which they say exceedeth all the paines and punishments of this life as out of the first place The like argumentes they haue for purgatorie drawen from prophane authoritie as from the Turkes Alcaron out of Plato in Gorgia out of Cicero in somnio Scip●onis and Uirgils Aeneads and last of all flames of fire doe breake foorth from the great hil Aetna and out of other places ergo there must needs be a purgatory Bellarm. cap. 7. 11. Are not these substantial arguments to ground a mans faith vpon for Bellarmine sayth it is an article of fayth to beleeue purgatorie and that hee which beleeueth it not is sure to goe to hell Lib. 1. de purgat cap. 11. Thus the vnbeleeuing Turkes the heathen philosophers and poetes are become maisters of Christian mens fayth Christ raysed Lazarus from the dead Ioh. 11. the rulers daughter Mat. 9. the widowes sonne Luk. 7. Ergo Wee ought also to pray for the deade Bellarm. lib. 2. de purgat cap. 15. Rom. 2. 7. To them which continue in weldoing glorie honor and immortalitie Ergo Saintes are to bee worshipped Bellarm. de Sanctor beatitud lib. 1. cap. 13. argum 7. Moses prayeth thus Remember O Lord Abraham Isaac Israel thy seruantes Exod. 32. Iob sayth haue pitie vpon me O my friends Iob. 19. 21. Ergo wee may and ought make our prayers vnto Saintes Bellar. ibid. cap. 19. these argumentes doe rather mooue laughter then minister any matter worthy of confutation The Israelites were commanded to strike the bloode of the Paschal Lambe vpon the two side postes of the doore and the vpper doore post Exod. 12. 7. Iacob laying his handes a crosse did blesse Iosephs sonnes Gen. 48. Apocalyps 14. 1. hauing his fathers name written in their foreheades this is the signe of the crosse Ergo it is an holy and venerable signe Bellarm. de imaginib Sanctor lib. 2. cap. 29. Is not this well reasoned for the crosse The Israelites were commaunded thrise a yeare to go vp to Ierusalem Deuteron 16. Christ went vp with his mother and Iosepth to Hierusalem Luk. 2. Paule made hast to go vp to Ierusalem to keepe the feast of Penticost Act. 20. Ergo now also Christians may go in pilgrimage to Ierusalem and to the holy Land Bellarm. de cult sanctor lib. 3. cap. 8. Thus we learne a new point of popish diuinitie that our sauiour Christ and the Apostles went in pilgrimage Whereas Christ him selfe saith the contrarie The time commeth when ye shall neither in this mountaine nor in Ierusalem worship the father Iohn 4. 23. This agreeth with an other popish tale that Christ came in pilgrims weede to S. Gregories table

of the scriptures of the pope of generall councels and such like Now let vs see how well our new masters of popery which are principally the Iesuites agree among them selues The disagreement and difference of opinion of the Iesuites among themselues Part. 2. I Will heere especially match our Rhemistes and Bellarmine and compare their doctrine and opinions together that the vnitie whereof they make such boast and bragges may be made knowen to the world 1 Bellarmine holdeth that wicked men liuing in the externall profession of the Church are Veraepartes membra Ecclesiae Are true partes and members of the Church De Eccles. lib. 3. cap. 10. The Rhemistes say that they are rather as ill humors and superfluous excrementes then true and liuely partes of the bodie Annot. 1. Iohn 2. sect 10. 2 That place Math. 24. 15. of the standing of the abomination of desolation in the temple Bellarmine vnderstandeth of the destruction of Ierusalem Lib. 3. cap. 16. resp ad● ration The Rhemistes affirme it shal bee especially accomplished in Antichrists time when as the sacrifice of the masse as they imagine shalbe vtterly abolished Annot. Math. 24. vers 15. 3 Concerning the defection and Apostasie which S. Paule speaketh of 2. Thess. 2. 3. Bellarmine saith it shalbe a defectiō from the Romane Empire Rhemist it shalbe a defection from most pointes of Christian Religion Secondly Bellarmine saith that though it be a defection from the Romane faith yet it shall not be generall but particular Ibid. cap. 16. resp ad 5. argum The Rhemistes graunt it shalbe a reuoult of kingdomes peoples prouinces so that the publike entercourse of the faithfull with the Church of Rome shall cease they shall onely communicate with it in heart Annot. 2. Thess. 2. sect 6. 4 The Rhemistes hold that Antichrist shalbe borne of the tribe of Dan. Annot 2. Thessal 2. 8. Bellarmine doth not onely varie from them but opposeth him selfe against them confuteth their arguments Lib. 3. de pontif cap. 12. 5 Bellarmine by that place 1. Ioh. 2. 22. he is Antichrist that denieth the father the sonne would proue that Antichrist when he cōmeth shal apertly and openly deny Iesus to be Christ Lib. 3. de pontif cap. 14. The Rhemistes say this was a marke seruing onely for those times to describe an heretike by Annot. 1. Iohn 4. sect 2. And therefore it cannot be applied to Antichrist 6 Bellarmine saith that one of the wonders or miracles that Antichrist must worke shalbe to cause the Image of the beast to speake Ibid. cap. 15. The Rhemistes whereas the text saith an other beast shall rise out of the earth shall cause fire to come from heauen and the image of the beast to speake Apocal. 13. They expound it not of Antichrist but of an other false prophet inferior to Antichrist Annot. Apocal. 13. sect 3. 7 Bellarmine saith Soli episcopi pastores sunt That Bishops onely are pastors of their diocesse and that inferior ministers are not properly pastors of their seuerall flockes Lib. 1. de Concil cap. 15. The Rhemistes doubt not to say that many which haue no gift to preach yet for their wisedome and gouernment are not vnmeete to be pastors bishops Annot. 1. Timoth. 5. sect 13. If such in their opinion may be made Bishops then are they not most properly pastors as Bellarmine saith for he is most properly a pastor that hath giftes to preach which is spirituall feeding 8 The Rhemistes affirme that Christ in plaine termes most amplie imparted vnto the Apostles their successors his ful power and authority to remit sins And further they seeme to insinuate that what authoritie Christ had as he was man it is now wholly resiant in them Annot. Iohn 20. sect 3. Bellarmine notwithstanding denieth that the pope may do as much as Christ could as he was man For Christ did institute sacramentes and could remitte sinnes without sacramentes so cannot the pope De pontif l. b. 5. cap. 4. 9 The day of the Lord shal reueale it 1. Cor. 3. 13. that is saith Bellarmine the generall day of Iudgement Lib. de purgator 1. cap. 4. the Rhemistes vnderstand the particular day of euery mans death Annot. 1. Corinth 3. sect 3. 10 Whereas Iohn is forbidden by the Angel to worship him Apocal. 19. vers 10. The Rhemistes say it was because Iohn being deceiued in the error of his person and so taking the Angel for Christ gaue him diuine honor Annot in ●um locum But Bellarmine saith he did but giue the Angel the worship due vnto him and did well in adoring the Angel and that the Angell did wel in refusing adoration for reuerence to the humanitie of Christ The Rhemistes say it was refused for reuerence to the excellēcy of Iohns person Bellar. lib. 1. de sanctis cap. 14. Thus these Iesuites agree as they say as harp harrow 11 The Rhemistes affirme that Images are not to be adored with Godly or diuine honor Annot. act 17. sect 5. Bellar. yet granteth that impropriè improperly notwithstāding they may be adored with diuine worship lib. 2. de sanct c. 23. 12 Bellarmine denieth that the body of Christ being eaten goeth any further then the stomacke li. 1. de Euch. c. 14. The Rhemists go further they say we are made a piece of his body and blood 1. Cornith 10. sect 5. as though his body were conuerted into the substance of their bodies 13 The Rhemists commend the reseruing of water in baptisme carrying of it home to giue it the diseased to drinke Annot. Iam. 5. sect 5. But Bellarmin alloweth the reseruation onely of the Eucharist which onely saith he remaineth a sacrament after the vse Lib. 4. de Eucharist cap. 3. 14 The Rhemistes say we do improperly name the whole sacrament ministration thereof Communion Annot. 1. Cor. 11. sect 14. yet Bellarmine dealeth more liberally for he franckly and freely vseth the name of Communion as lib. 4. de Euchar. cap. 24. tot capit and in many other places 15 The Rhemistes vpon those wordes of the Apostle Heb. 13. 10. Wee haue an altar do ground the hauing of their materiall altars for the sacrifice of the body of Christ and would prooue by this place that Christians haue altars properly so called Annot. in hunc locum Bellarmine of purpose resrayneth to vrge this place against vs because saith he diuers Catholike writers doe vnderstand it either of the Crosse or of Christ himselfe Lib. 1. de miss cap. 14. 16 Bellarmine sayth that in the Eucharist onely the priest doth Induere personam Christi take vpon him the person of Christ when hee sayth This is my body In other sacraments he is but the minister of Christ hee doth not take his person vpō him Li. 4. de Euch. c. 14. Yet the Rhemists affirme that the priest in other popish sacraments also doth take vpō him the persō of Christ as in penance hee absolueth in the person of Christ Annot. 2. Cor. 2. sect

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