Selected quad for the lemma: authority_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	bishop_n	church_n	roman_a	4,251	5	8.1795	4	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

matrimonia As though now a daies very many priestes are not maried Aduers Iouinian lib. 1. And Damasus testifieth Complures inueniuntur qui de sacerdotib nati Apostolicae sedi praefuerunt Many are found that being priestes sonnes ruled the Apostolique sea of Rome as pope Syluerius pope Deusdedit pope Adriane 2. pope Iohn 15. and diuers other ex Gratian. M. Harding therefore hath faced vs out here in denying so euident a trueth We say plainely that S. Augustine affirmeth purgatorie and that it cannot be shewed where he doubteth of it Hard. pag. 354. And yet Augustine writeth thus speaking of purgatory Tale aliquid etiā post hanc vitam fieri incredibile non est vtrum ita sit quaeri potest Some such thing to be after this life it is not incredible whether it be so or no it may be a question ad Dulcitium quaest 1. Let any indifferent man now iudge whether Augustine doubteth of purgatorie or not That fornication was neuer allowed in the catholike Church he meaneth the Church of Rome Hard. pag. 7. defens apolog Neither haue the Canonistes euer taught the people that simple fornication is no sin pag. 411. For triall of this matter let vs heare what their canonistes say Etsi notoria sit fornicatio presbyterorū tamen non propter eā abstinendum est ab officijs illorum Although the fornication of priestes be notorious yet may no man therefore refraine from their seruice distinct 32. Nullus Iohan. Andre● M. Harding himselfe calleth the open Stewes in Rome a necessarie euil forauoiding of other disorders that would be greater Againe Qui non habet vxorem loco illius concubinam habere licet It is lawfull for him that hath no wife in stead of her to haue a concubine distinct 34. 15. qui. An other saith Si clericus amplectitur mul●erem laicus interpretabitur quòd causa benedicendi eam hoc faciat If a priest embrace a woman a lay man must iudge that he doth it with intent to blesse her 11. quaest 3. absit in glossa By this it may appeare what account the Church of Rome in time past hath made of fornication and whether it were tolerated amongst them or not Harding saith that the whores in Rome haue not free libertie of dwelling in the haunted streetes and pallaces but onely in outhouses and by-lanes neither is it lawfull for them to ride in Coches or Chariots but only to go a foote in the streetes and that by their short vailes a note of dishonestie they are discerned from honest women pag. 423. All these are descried to be manifest lyes and vntruthes for the Cardinals gaue cleane contrarie information to Pope Paul the third Meretrices in hac vrbe vt matronae incedunt mula vehuntur habitant insignes aedes the courtizans of this citie goe like honest matrones being carried vpon Mules dwel in the fairest houses ex Iuello defens Apol. 426. Thus we see what credite is to be giuē to master Harding what small conscience he maketh of a li● Master Harding impudently denyeth and so do other Papistes that a woman named Ioan was euer Pope of Rome that there is no such image representing a woman in trauaile nor no such chaire for proofe of the Popes humanitie at his creation neither that the Popes in their procession refraine to go that way where the said Pope Ioane in the middest of a solemne procession fel in trauel P. 428. Yet the storie is reported by Marianus Scotus that liued an 1028. Sigibert Gemblacens that liued ann 1100. Martinus Polonus the Popes Penitentiarie who wrote ann 1320. witnesses of great antiquitie B. Iuell reckoneth vp 16. authors beside that report the same thing none of them all Lutherans That there is such an image representing such a fact that the Pope of purpose refraineth that way it is testified by Theodoricus Niemus the Popes Secretarie And concerning the holow chaire of Porphyrie stone which is kept for such an vse Sabellicus doth report Enead 9. li. 1. plura apud Iuell P. 433. Now who is more like to be the lier M. Harding a new vpstart writer or these so many auncient witnesses I thinke it is not hard to iudge He denieth the storie of Iohn Diazius death how hauing bin a doctor of Sorbona in Paris afterward conuerted to the Gospel was most traiterously slaine by his owne brothers Alphonsus Diazius man at Nuburg in Germanie how he was sent vp by his master with a carpenters axe to kill him so he did his master Alphonsus waiting below and the quarel was because good Iohn Diazius would not returne to Poperie againe this is the truth of the storie as it is faithfully reported by Iohn Sleidan li. 17. Yet M. Harding saith we ●el manie lies at once P. 435. what now wil not these good fellowes denie That the Pope euer cōmaunded any such seruice to be done vnto him as that the Emperour should hold his stirrop lead his horse by the brydle ye can neuer shew it by any credible witnesse Harding Pag. 463. yet in the Popes own booke of Ceremonies ca. 8. it is found thus writen The Emperor cōmeth to the popes horse in honor of our Lord Iesus Christ whose person in earth the Pope beareth hee holdeth the stirrop till the Pope be mounted and afterward he taketh the brydle and leadeth foorth his horse This is the Popes owne prescription in his booke of Ceremonies And therefore Pope Hadrian 2. was angrie with the Emperour Frederike for holding his stirrop on the wrong side Gregor Haimburgens in appellat Sigismund It seemeth therefore that the Pope looked for this seruice of duetie It is denyed that the Pope put in armes Henricus 5. against Henrie the fourth his father Hard. 469. Yet is it reported by an author of good credit Paschalis Papa Principes contra Henricum 4. concitauit imo eius proprium filium Pope Paschalis raised vp the Nobilitie against Henry the fourth yea his owne sonne Gregor Haimburgens He denieth that euer any of them taught that Gods sayings and precepts be voide except the Bishop of Rome ratifie them pag. 487. Yet are they the verie wordes of Siluester Prierias master of the Popes pallace A doctrina Romanae ecclesiae Romani Pontificis sacra scriptura robur trahit authoritatem The holie Scripture taketh strength and authoritie of the doctrine of the Romane Church and of the Bishop of Rome Siluest Prier contr Lutherum He saith it is a slaunder that any of them should call the Scriptures dumbe and vnprofitable pag. 535. Whereas it is certaine they be their owne wordes One calleth the Scripture mortuum atramentum dead inke Lodouic in Concil Trident. Another saith Scriptura est res inanimis muta The Scripture is a dead and dumbe thing Episcop Pictauiens Another calleth them Euangelium nigrum the blacke Gospell Eckius consul Iuell defens Apolog. pag. 535. It is denyed that

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

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

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