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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	apostle_n	church_n	successor_n	2,614	5	9.1249	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20944	A defence of the Catholicke faith contained in the booke of the most mightie, and most gracious King Iames the first, King of Great Britaine, France and Ireland, defender of the faith. Against the answere of N. Coeffeteau, Doctor of Diuinitie, and vicar generall of the Dominican preaching friars. / Written in French, by Pierre Du Moulin, minister of the word of God in the church of Paris. Translated into English according to his first coppie, by himselfe reuiewed and corrected.; Defense de la foy catholique. Book 1-2. English	Du Moulin, Pierre, 1568-1658.; Sanford, John, 1564 or 5-1629.	1610 (1610)	STC 7322; ESTC S111072	293,192	506

and stirre vp the mildest spirits and was desirous by pardoning the wicked to make them become good and though he could not find cause in them why to pardon he foūd it in himselfe for though they no way deserued mercy yet he shewed himself worthy of his greatnesse in doing good to those of so euill demerite He considered that God whom hee represents sendeth raine vpon the Bryers and Thistles as well as on fruit Trees and makes the Sunne to rise alike to the good and to the euill or else it may be that his clemency was accompanied and assisted with a neglect of his enemies esteeming many of them not worthy of his wrath But for the better preuenting of such conspiracies in future times the Parliament together with the King framed a forme of Oath to be administred to all his Maiesties subiects which is to this effect That they acknowledge IAMES the first King of great Britaine for their lawfull King and that the Pope cannot by any right whatsoeuer depose him from his Kingdomes nor discharge his subiects of their obedience to him nor giue them licence to beare Armes against him Also that notwithstanding any Declaration or Sentence of Excōmunication made or granted or to be made or granted against the said King his Successors they wil beare faith and true alleageance to him his heyrs Successors him and thē wil defend to the vttermost of their power against all attempts conspiracies whatsoeuer And that they wil reueale al treasons and trayterous Conspiracies which they shall know or heare of against him or any of them And that they do abhor detest and abiure this damnable position that Princes which be excommunicated by the Pope may be deposed or murdered by their subiects And that they beleeue and in conscience are resclued that the Pope hath no power to absolue them of this Oath or any part thereof And renounce all pardons and dispensations to the contrary And that without any Equiuocation mentall Euasion or secret Reseruation whatsoeuer they doe sincerely acknowledge and sweare all these things and doe make this acknowledgement heartely willingly and truely So helpe them God This Oath being offered to those of the Romish Church diuers of them tooke it without difficulty and amongst the rest Blackwell the Arch-Priest who then was and still remaines in England These things being come to the knowledge of the Bishop of Rome Paul the fift that raignes at this present he dispatches presently for England a breue or as they terme it letters Apostolique bearing date the two twentieth of September 1606. by which he declares That this Oath cannot be taken with good conscience exhorting them rather to vndergoe all cruell torments whatsoeuer yea Death it selfe rather then to offend the Maiestie of God by such an Oath and to imitate the constancy and fortitude of the other English Martyrs willing them to haue their loynes girt about with verity and to haue the Brest-plate of righteousnes and to take the shield of faith That God that hath begunne this good worke might finish it in them who wil not leaue them Orphants c. And finally willeth them exactly to put in practise that which is commaunded in the Letters of Clement the eight his Predecessor written to Mr. George Black well the Arch-priest of England by which Letters all Princes of any Religion contrary to their owne are excluded from the kingdome of England These Letters being come into England were not receiued by those of the Romish Church with such respect as the Pope expected for many iudged them ridiculous as exhorting them to suffer Martyrdome for ill doing since none can be a Martyr but for hauing done well As also for that they declare that this Oath is contrary to the Catholique faith without telling why or wherefore as likewise for that the exhortations of holy Scripture to shun vice and to perseuere in the profession of the Gospell and to resist the Diuell are in this Papall breue drawne to a contrary sense to kindle sedition and to incite subiects to disobedience And aboue all for that these Letters ingaging the subiects to reuolt doe necessarily plucke vpon them persecution and the iust anger of their natural Prince who being vnwilling to require any caution of them in any thing contrary to their beliefe demaundeth no more of them but fidelity and ciuill obedience For these considerations some part of the Priests and Friers of England said that these Letters of the Pope were shufled in by their Aduersaries and forged by the Heretiques for so they of their goodnes are pleased to tearme vs to kindle the anger of the King against them which was already prouoked by the plot of the Powder-mine which onely fell out to ruine the vndertakers By reason whereof the same Pope being aduertised that through these doubts whether they were true or fained the Authority of his Letters were infringed hee writ others more expresly bearing date the three and twentieth of August 1607. In which he seemeth to wonder that they any way suspect the truth of the Apostolique letters Non solum motu proprio exce●●a nostra scientia verum etiam post longam grauem deliberationem that vnder that pretence they might exempt themselues from his commaunds and therefore declareth vnto them that those letters were written not onely vpon his proper motion and of his certaine knowledge but also after long and weighty deliberation and therfore again inioyneth them fully to obserue them for such is his will and pleasure To these letters giuing the Alarums to rebellion for their greater confirmation were added the letters of Cardinall Bellarmine to George Blackewell the Arch-Priest In which after he had put him in minde of their auncient acquaintance hee greatly blameth him for taking the Oath the which vnder colour of modifications hath no other aime or drift but to transferre the authority of the Pope the head of the Church to a Successor of HENRY the eight by the examples of his Predecessors he exhorreth him constantly to defend the primacy of the Pope whom he calleth the head of the faith But he sheweth neyther what wordes or clauses in this Oath are contrary to the faith of the Romish Church nor wherefore this Arch-Priest should rather chuse to die then to obliege himselfe by Oath to be loyall to his King in things meerly ciuill and which no way meddle with the Primacy of the Pope and yet this is the onely thing whereof question is made and whereof proose is expected These letters both of the Pope and Cardinall being fallen into the handes of his Maiestie might wel haue kindled the anger of a very patient Prince and haue armed and stirred him vp against those with whom these Papall letters were of more power then eyther their faith to their King or their obedience to God For what Prince can permit in his Kingdome subiects that acknowledge him not or that to retaine

him be deposed Or if he be a Lay-man let him be excommunicated Would they thus haue spoken if they had beleeued the Pope to haue beene their Superiour or the Church of Rome cheefe ouer other Churches and that it could not erre That the Passages of the Fathers alleadged by Coeffeteau for the Primacy of S. Peter are partly false Fol. 77. 78. partly maymed and partly impertinent FRom this point Doctor Coeffeteau passeth ouer to the Primacy of S. Peter Fol. 76. howbeit before he commeth thereto he giueth in passing by a blow to his Holinesse affirming that he is not Lord ouer any Towne thus doth he dispute the Souerainty of the City of Rome Wee leaue themselues to cleare this doubt and end this Processe He alleadgeth then for the Primacy of S. Peter the 11. Homily of S. Chrysostome and that very falsely for in all the Homily there is no mention of S. Peter nor of his Primacy But Bellarmine did deceiue him out of whom Coeffeteau copied his allegations This other is like it S. Cyprian saith Coeffeteau affirmeth Hoc erant vtique caeteri Apostoli quod Petrus pari consortio praediti honoris potestatis sed exordium ab vn●tate profici● cit●r v●●●●●●sia vna monstretur that the other Apostles were certainly the same that S. Peter was fellowes and partners of his honour and of his power but the beginning proceedeth from Vnitie and therefore the Primacy was giuen to S. Peter the true reading is this the Apostles inde de were the same things that S. Peter was hauing ONE EQVALL SOCIETY In honour and in power but the beginning was made by one to shew the vnity of the Church Coeffeteau hath razed out the word EQVAL which troubled him and hath clapt on a Tayle of a sentence which is not in Cyprian and therefore the Primacy was giuen to S. Peter S Cyprian had said a little before that Iesus Christ after his resurrection gaue a like power to his Apostles and yet to shew the vnity of the Church he so disposed by his authority that the fountaine of this vnity should begin from one That is to say that he gaue to all his Apostles an equall power but to shew that the Church is one he gaue his power first vnto one namely to Peter and afterwards gaue equall power to the rest With like falshood he dealeth with S. Ierome Fol. 78. pag. 2. lib 1. against Iouinian whom he thus alleadgeth One is chosen among the twelue to the end that there being one head established all occasion of Schisme might be taken away At dicis super Petrū fundatur Ecclesia licet id ipsum in alio loco super omnes Apostolos fiat cuncti claues regni coelorum accipiant ex aequo super eos Ecclesiae fortitudo solidetur●sed vnus eligitur vt capite constituto seismatist ollatur occasio But he omitteth the wordes that went before thou tellest me that the Church is founded vpon S. Peter notwithstanding that the same is done vpon al the other Apostles and that all do receiue the keyes of the Kingdom of heauen and that vpon them the stability of the Church is EQVALLY grounded whence appeareth that the Head and cheefe of which he speaketh is nothing else but a superiority in ranke without any Iurisdiction and power ouer his fellowes seeing that they had all the Keyes alike and were alike the foundations of the Church VVhich may serue to the end we may not trouble our selues with examining the rest of his falsifications for solution of all the rest of Coeffeteaus quotations in which S. Peter is called head and first among the Apostles S. Austen indeede in the beginning of his second booke of Baptisme which place Coeffeteau alleadgeth calleth S. Peter the first of the Apostles but he saith also in the same place that for all that he did not presume that the new-commers Nee Petrus quē primum Dominus elegit super quem aedificauit Ecclesiā suam cum secum Paulus de circumcisione disceptaret postmodum vindicauit sibi aliquid insolenter aut arroganter assumpsit vt diceret se primatum tenere obtemperari à nouellis posteris sibi potius debcri and latter Apostles were to yeelde him obedience The same S. Austen as he is alleadged in the 24. Cause Quaest 1. Canon Quodcunque speaketh thus S. Peter when he receiued the Keyes represented the Church if then all the good were signified in the person of Peter so were all the wicked also signified in the person of Iudas Seeing then that S. Peter was the same among the faithful that Iudas was among the wicked it followeth that as Iudas was not the head of the wicked to haue power and Iurisdiction ouer them but onely was the most remarkeable among them so S. Peter should be such a one among the beleeuers He might haue had perhaps a priority eyther in age or in vertue or in zeale or in eloquence or in preseance and taking the first place but yet without Dominion or power of Iurisdiction As touching that which somtimes he saith that the Church is founded vpon S. Peter we shall see hereafter that he retracted that ouer sight afterwards and we haue heard before S. Ierome to haue said that the Church is Equally founded vpon all the Apostles As for that which he saith that he that is without the Communion of the Church is to be accounted prophane and that he that is without the Arke shall perish in the floud the same may be said of euery other Church which holdeth the true Orthodox Doctrine yea of the least of the faithfull for that a man cannot separate and withdraw himselfe from him but by renouncing the truth Now in the quarrell which then was in debate Damasus maintained the truth and sounder opinion Whether the Pope may erre in faith or no. TO that which the King of great Britaine denieth that there is any Monarch of the Church on earth whose wordes ought to be held for laws who hath the gift to be able not to erre Fol. 80. Coeffeteau thus answereth We know that the Pope is a sinfull man as another man is and therefore may erre in Doctrine and Manners if we consider him in particular but in the quality of S. Peters Successour hee cannot teach any thing contrary to piety This is it which is commonly said that the Pope indeede may erre as he is a man and a particular Doctor but not as he is Pope Or that he may erre in manners but not in faith Cap. licet titulo 2 de Constitutioni in 6. They say also that he may erre in the question de facto but not in the question de Iure For as Boniface the eighth saith the Pope hath all law and right in the chest of his breast A man had neede of a good stomach to digest this And I doe not see how all this can agree For

vnto the 15. verse of the 21. chapter Seauen dayes after his arriuall he is taken and to auoyd the violence of the Iewes he appealeth vnto Caesar when he came to Rome he preached there two yeares Acts 28.30 and there suffered Martyrdome as we may easily gather out of the 2. Timothy Chapter 4. verse 6. and by the subscription of the Epistle From whence it appeareth that the Epistle to the Romanes could not be written aboue three yeares before his death and not to be too strict let vs admit that it might be 4. yeares let vs now shew that S. Peter had not beene at Rome when S. Paul wrote this Epistle for that is prooued by the fifteenth chapter of the said Epistle to the Romanes where Saint Paul saith that he is resolued to goe to Rome whereof he rendreth this reason to wit I study to set forth the Gospell not in those places where mention hath beene already made of Iesus Christ to the end faith he that I build not vpon another mans foundation He presupposeth then that neyther S. Peter nor any Apostle had till that time laid nay foundation in the Church of Rome otherwise S. Paul going thither soone after should haue built vpon anothers ground-worke The renowne and credite and the mutual conference and conuersation of the Christian strangers with the Romanes had sowen the Christian Religion at Rome but before S. Pauls comming thither there was not any forme of a Church gouerned S. Paul laid the first foundation as is manifest by the place alleadged This being thus gained let vs end the rest of the combat The Kings Maiesty of England hath aduisedly noted that the Apostle S. Paul did excommunicate the incestuous person of his owne authority the spirit of the Corinthians ioyning with his spirit without making or medling with S. Peters spirit Coeffeteau here answereth that by the spirit S. Paul meant not authority but knowledge and declaration of will as Beza expoundeth it I aunswere that this declaration of will was done by vertue of the power and authority which he had as he addeth in the wordes following In the name of our Lord Iesus and by his power so calleth he that power which Christ had giuen him and which hee denieth to haue receiued from any man Gal. 1. v. 1. and chap. 2. v. 6. n = * They which were the cheef brought nothing vnto it But saith Coeffe●eau it is not necessary at all times to expresse all the functions of the Church nor the Primacy of S. Peter it being sufficient to beleeue it Then say I if he omitted it in this place and neuer thelesse beleeued it you must then shew vs some other place wherehe confesseth that he beleeued it Coeffoteau goeth further and saith Coeff fol. 89. That in the Letters of the Councell of Ierusalem the decision was made by the authority of the whole Assembly without speaking of Peter Acts 15.23 because the Letters were sent in the name of all the company n = * The apostles and the Elders brethren to the brethren that are of the Gentils in Antiochia Besides it is sufficient that elsewhere S. Peter is called cheefe by the Oracle of truth and that Peter himselfe speaketh first To this I say that if in these dayes a Councell where the Pope were present should write Letters to decide a Controuersie it would be thought very strange if in those Letters there were no mention made of the Pope Againe we cannot finde that the Oracle of truth did euer giue vnto S. Peter any power or Iurisdiction ouer the other Apostles Furthermore in this Councell Peter spake as a man that gaue his aduise or iudgement but it was Iames that spake last and pronounced the finall decision as President in the action But among all the reasons alleadged by the King of great Britaine that is most witty and forcible which is drawne from the first chapter of the first to the Corinthes which hath not beene yet noted by any other S. Paul had founded the Church of Corinth and had laboured mightily but after his departure from them they fell to faction and partaking one saying I am of Paul another of Apollo and another of Peter Those that said they were of Paul had a desire rather to become his followers then Peters it appeareth then that S. Paul had not taught them to acknowledge S. Peter to be his Superior and to be the head of the vniuersall Church for if he had so taught them they would neuer haue resisted and withstood that his instruction Neyther is it possible that any man would oppose himselfe herein against S. Paul thinking in so doing to become his Disciple or that he would not beleeue him to the end he might become his follower This is not onely absurde but it is also impossible from this argument so aptly collected Coeffeteau being vnable to comprehend the force thereof is driuen to shifts and querkes cleane from the purpose To as little purpose is it when he saith that Caluine speaking of the Controuersie betweene Paul and Peter Coeff fol. 90. Gal. 2. did not inferre a Preference of S. Paul before S. Peter but onely an equalitie for his Maiestie doth not intend a preheminence of S. Paul aboue S. Peter in generall but onely in this particular action Forasmuch as iustly to reprehend is a thing more noble then to be reprehended and to teach better then to learne I also adde that it is very likely that if S. Peter had had his Cardinals about him or a guard of Swyssers and Light Horsemen See Crysostome vpon chap. 1. to the Galathians he would not haue suffered S. Paul to haue withstood him to his face But follow on the line and leauell of S. Pauls purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it will lead you directly to the truth that S. Pauls drift was to meete with and to preuent the mis-regard which some had of his Apostleship which some held to be of an inferior ranck because he was none of the twelue but came after them Against this opinion of theirs he iustly armeth himselfe and saith in the very beginning of his Epistle that he is an Apostle not of men nor by man but by Iesus Christ where he teacheth vs sufficiently that hee had no commission from S. Peter And chap. 2. verse 6. he saith that they that seemed to be in estimation added nothing vnto him He saith that the charge was diuided betweene him and Peter to him were the Gentiles committed euen as to Peter those of the circumcision that Iames Peter and Iohn who were accounted the Pillars gaue him the right hand of Fellowship that he withstood Peter to his face when he came to Antioch Petrum solum nominant sibi comparat quia primatum ipse accepit ad fundandam Ecclesiam se quoque pari modo electum vt primatum haberet in fundandis gentis um Ecclesijs and went not the right

cryme but because Pipin was more capable of gouernement then he How many Emperours and Kings vnfit to gouerne were there before this Childericke whose Crownes the Popes neuer touched But this Pope flattered Pipin to the end to be succoured by him against the Lumbards who kept him in seruitude Now to shut vp this whole matter seeing that the Pope doth challenge to himselfe this power ouer Kings who is it that hath giuen it vnto him Is it from the vnwritten worde Is it a custome authorised by the time or suffered by Princes or slid it along by the fauour and sleepinesse of an age that liued in darkenesse Or if God hath giuen him this power let him produce his Title let him shew the clauses of this Donation 2. Againe If Christ left a Successour or Lieftenant here on earth it is certayne that he can exercise no other charge then that which Iesus Christ did being in the world Now he did neuer degrade Kings nor translate Empyres Nay how is it like he would haue done that seeing that he could not be intreated to become a Iudge betweene priuate men in a Controuersie that was of ciuill nature He that teacheth vs to yeelde tribute to Caesar is it likely that hee would haue left a Lieftenant that should make Caesar himselfe tributary 3. If it be so that S. Peter or any other Apostle had this power ouer Kingdomes where dooth it appeare that euer he exercised it And to what end serueth an authority without the execution Or where did this power of the Bishops ouer the temporality of Kings lie couring all this while that it should need to be rouzed vp some eleuen hundred yeares after Iesus Christ 4 Moreouer It is God that giueth Kings and Princes their power as Daniel told Nebuchadnezzar though an Infidel Dan. 2.37 Thou O King art a King of Kings because the God of heauen hath giuen thee a Kingdome and power and strength and glory And the Apostle Rom. 13.1 hath tolde vs that all powers are ordayned of God Now that which God giueth man cannot take away Let the Pope take away if it please him that which himselfe hath giuen let him take his Cardinals redde hattes Archbishops pals if euer he gaue any without money Let him giue out against them that holde Benefices from him that their Benefices are deuolted vnto him by lapse but let him abstaine from the Crowes of Kings let him not touch the Lords annoynted 5. Adde hereunto those passages which the King of great Britaine hath learnedly obserued in his Apology by which he proueth that God willeth that his pleople yeelde obedience to Kings euen to Infidels So in the 27. of Ieremie Submit your neckes vnder the yoake of the King of Babell and serue him and his people and cap. 29. Seeke the peace of the Citie whether I haue carried you and pray for it for in her peace you shall haue peace This was farre from mouing them to reuolt Thus did the Israelites obey Pharaoh And euen then when the Kings of Iuda were Idolaters as Ahaz and Manasse yet did the High Priests neuer for all that incite the people to Rebellion The Emperour Nero was a prodigious monster for all kinde of wickednesse notwithstanding S. Paul would haue men to obey him for conscience sake Rom. 13.1 Timoth. 1. and for feare of offending God But wee now a dayes stand vpon better termes for if wee ought to obey a Prince that is a Pagan euen for conscience sake in Ciuill causes how much more one that is truely a Christian And if a Tygre that hath climed to the top of the Empire how much more a Prince that is wise and mercifull who preserueth the liues of those that desire his death And if we may not obey any man that leadeth and commaundeth a mutiny and treason how much lesse ought we to obey the Pope whose Empire is founded vpon the ruines of the Gospell and who being prodigall of the blood of those who are his draweth persecution vpon them to the end that they for him may loose goods and life yea and life eternall Now if any man vnwilling to enter this list shal say that this is a matter of pollicy and that we prye into matters of State such a one by his tergiuersation wil more ouerthrow the Popes power then if hee had expresly fought against it For if this power be a point without the compasse of Religion it followeth thereupon that it is not sounded vpon the word of God And if God had spoken of it in his worde it were a point of Religion to beleeue it The Pope then is to blame for making such bragges of his keyes in this case if it be nothing but a matter of pollicy and such as hath no sparke of Diuinity in it which thing Pope Clement the fift doth couertly confesse in the extrauagant Meruit Meruit Charissimi filij nostri Philippi regis Francorum c. where he declareth that he doth not vnderstand that the extrauagant Vnam Sanctam of Boniface the eight which giueth to the Pope soueraigne power ouer the Temporalties of Kingdomes as well as ouer the Spiritualtie could bring any preiudice to the Kingdome of France to make it more subiect to the Church of Rome then before it was but reintegrateth the said Kingdome into the same estate that it was before the abouesaid definition of Boniface and that in acknowledgement of the merites of King Philip the faire albeit hee had somewhat rudely accorded matters with Boniface Let the Reader weigh and consider this point aduisedly For in this extrauagant which Bellarmine dooth approue and commend Pope Boniface foundeth his pretensions ouer the Temporalties of Princes vppon many passages of the word of God He meaneth then that his right is by the lawe of God where against King Philip hedoth maintaine that in temporal things he is subiect to no man Within a while after Clement the fift passed it so in fauor of the King and exempted him from the rigour of this Bull the Pope then made bolde to dispense with the law of God or if on the other side it be nothing else but an humane positiue law then Boniface dealt very wickedly in seeking to ground it vppon the holy Scripture But why shall Fraunce alone be exempted from this yoake and other Kingdomes shall be enforced to beare it Could Philips merites dispense with him for obeying the word of God produced by Boniface These Popes make a Religion of waxe depending vpon the conditions of the times and the traine of their affaires and make it a prop of their Dominion they stretch it and shorten it like a stirrup leather fitting not their wils to Religion but Religion to their will Now if Philip had bin Master of Rome and absolutecommander in Italy the Bishops of Rome would haue thrown themselues on their knees before him as did Pope Adrian in the second Counsell of Nice 2. Act. and would haue called

offend against the Maiesty of God And in the booke of the Penitentiary Taxe in the chapter of Absolutions the falsifying of Letters Apostolical is taxed at seuenteene groats whereas for a man to company with his mother but at fiue groates onely Seeing then that about this inequality of the Keyes which giueth a superiority to S. Peter aboue the other Apostles our aduersaries cannot defend themselues by any authority out of the holy Scripture let vs see whether wee can furnish our selues with any places directly against it 1 I say then that if the Apostles had not the Keyes of heauen nor the power to binde and lose but subordinately vnder S. Peter the Apostle S. Paul should haue spoken very vnaduisedly in saying 2. Cor. 11.5 I thinke that I haue not in any thing beene inferiour to the rest of the Apostles when hee sayth in any thing he admitteth no exception 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Adde hereunto that if he had beene subiect to S. Peter he should much haue forgotten himselfe when Galat. 2. he said that there was no difference betweene him and those that seemed to bee the chiefe for then there must needes haue been great difference betwixt their charges 3 And againe this that he speaketh is yet much more That those who were in the greatest account among the Apostles added nothing vnto him whereas doubtlesse S. Peter would at the least haue giuen authority to S. Pauls charge if it had depended from the authority of S. Peter 4 But cheefely that which Paul addeth is worthy of consideration that the charge of preaching to those of the vncircumcision was in as large a maner committed vnto him as that of the circumcision was vnto Peter See here how they parted the labour betwixt them it fel vnto S. Peters lot to preach vnto the Iewes and S. Pauls to preach vnto the Gentiles a thing that would be ridiculous and strange now a dayes if any Bishop should seeke to diuide the charge of gouerning Churches betweene him and the Pope or should send the Pope to preach in Almaine or Spaine to conuert the Iewes 5 It is also worth the noting that S. Paul in the same place verse 9. naming those three Apostles Iames Cephas and Iohn placeth Cephas which is Peter after Iames. Now in these our dayes if a man should speake thus The Bishop of Lyons the Bishop of Rome and the Bishop of Ambrun men would holde him for a madde man But S. Paul in setting Peter betweene others he sheweth that he had not yet learned that S. Peter was chiefe of the Church vniuersall or that he had iurisdiction ouer the rest of the Apostles For their last assault and encounter they produce the wordes of Iesus Christ vnto Peter Feede my Lambes which wordes they haue made wonderfull fruitfull and full of many consequences for thus they expound them Thou Peter and thy Successours Popes of Rome feede you alone all my lambes and doe you take vpon you a soueraignty ouer all other Pastors How many strange and venterous Glosses are here on the Text And how haue they peeced out this latchet to make it reach home For though Iesus Christ doe expresly commaund Peter to feede his sheepe yet he excludeth not the other Apostles They are all called Pastors and all faithfull Bishops and Ministers are enioyned to feed the Church of God Acts 20.28 True it is that S. Peter was Pastor of all the sheepe of Iesus Christ throughout the world but so were likewise the other Apostles For S. Paul also 2. Cor. 11. verse 28. saith that he hath the care of all Churches their charge was to walke and to haue an eye euery where for thus saith Iesus to them all Acts 1. And you shall be witnesses vnto me to the very endes of the earth And hereupon S. Augustine is very plaine in the thirtieth chapter of his booke of the christian combate When the Lord saith vnto Peter Cum dicit Petro amas me pasce oues meas idem dixit caeteris Louest thou me feede my sheepe he saith the same vnto all But why speaketh he to him alone Because not long before he onely had denyed him He onely that fel had onely neede to be raised vp and to be re established in his charge for otherwise a man might well haue called his Apostleship into question And why doth he rehearse the same wordes vnto him thrice Because he had denied the Lord three times as many fals so many restorings These be not raisings of him vnto dignity but strengthnings of his infirmity As saith S. Augustine Treatis 123. vpon S. Iohn A triple deniall is recompenced with a threefold confession Redditur negationi trina confessio ne minus amori lingua seruiat quam timori c. to the end that his tongue might serue him no lesse to declare his loue then it had done in disclosing his feare In the meane time albeit all the Apostles had a generall care ouer all Churches yet this doth not hinder but that each of them might haue a peculiar charge besides their generall S. Paul was charged with instructing the Gentils and S. Peter with teaching the Iewes and it appeareth not that this his commission was at any time changed and that in stead of being the speciall Teacher of the Iewes he was made Bishop of Rome Besides that his dwelling at Rome could not well haue sorted and agreed with the teaching of the Iewes Act. 18.11 who now were banished from Rome vnder Claudius the Emperor which was the very time of S. Peters preaching during which time he visited the Iewes scatteredinto Pontus Galatia Cappadocia Bithinia and into all Asia as appeareth by the first verse of his first Epistle This was somewhat too farre from his Bishopricke of Rome and nothing sutable with the dignity of the Monarch of the Vniuersall Church We will not here contend whether S. Peter were euer at Rome for albeit this History be full of darknesse yet I am enclyned to beleeue that he suffered Martyrdome at Rome because Tertullian Eusebius and others doe affirme the same But yet the day-light is not more cleare then it is euident that stayed there but a very small time and not twenty fiue yeares as our aduersaries doe calculate One proofe shall serue to be added to those which are alleadged by others We graunt then that S. Peter and S. Paul did suffer Martyrdome at Rome vpon one and the same day as Eusebius and some others affirme This being so we will shew most plainly that S. Peter had not yet beene at Rome three yeares before his death For S. Paul being to depart from Corinth to goe towards Ierusalem wrote an Epistle to the Romanes as appeareth by the subscription of his Epistle dated from Corinth and by the fiue and twentieth verse of the fifteenth Chapter Now I goe vp to Ierusalem His voyage to Ierusalem is described in the 18 19 and 20. chapters of the Acts

way to the Gospell And all this was spoken to make his charge equall with the rest of the most excellent Apostles and not as Coeffeteau dreameth to be an example of humilitie to his Superior and of liberty in place of an inferiour indeede S. Ambrose vpon this place giueth to S. Paul and S. Peter an equall soueraignty saying he nameth Peter onely and compareth him with him because he receiued the Primacy to found the Church and saith that Paul was in like manner chosen to haue the superiority in founding the Churches of the Gentils And againe hee saith And a little after Vt dignus esset habere primatum in praedicatione gentium sicut habebat Petrus in praedicatione Circumcisionis to the end that Paul might he well worthy to haue the Primacy in preaching to the Gentiles as Peter in preaching to those of the Circumcision Now lest any man should say that S. Peter had also the Primacy ouer the Gentiles he addeth Paulus gratiam primatus gentium sibi soli vendicat concessam a Deo Paul challengeth that the Soueraignty ouer the Gentiles was by the fauour of God graunted to him alone By this it appeareth with how small credite Coeffeteau alleadgeth Ambrose vpon this place Chrysostome vppon the same text of the second to the Galat. compareth S. Peter to S. Paul in these wordes Paul after so many and so mighty effects 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hauing no need of S. Peter nor of his instruction but being equall vnto him in dignity for I will at this present say no more Hee would perhaps haue said that Paul was greater then he as saith Origen Homily 3. vpon Numbers that S. Paul was the greatest of the Apostles whence it followeth Ipse ergo Paulus Apostolorum Maximus qui sciret multos esse c. that if Chrysostome or any other call S. Peter the first or chiefe of the Apostles he vnderstood it eyther in age or in order of place and not in Iurisdiction ouer the rest of the Apostles otherwise these Fathers should haue contradicted themselues and as for rancke and precedency S. Paul seemes little to haue regarded that too for he nameth S. Iames before S. Peter Gal. 2. ver 9. Iames and Cephas and Iohn 1. Cor. cap. 9. The brethren of the Lord and Cephas As also doth S. Iohn cap. 1. vers 44. saying Philip was of B●thsaida the towne of Andrew and of Peter In like manner when Iesus sent them to preach two and two together S. Peter was coupled with another as his fellow in that holy labour And in Acts 8. the Apostles sent Peter and Iohn to preach in Samaria Oh what a goodly matter would it be now adayes if an Assembly of Bishops should send the Pope and a companion ioyned with him to preach in Swisser-land or in the valley of Augrogne I thinke sure Mr. Coeffeteau would not like well of it who auoyding this poynt answereth nothing to that which his Maiesty of England affirmeth to wit that the Bishops of Rome haue alwayes beene subiect to the Councels and that the Councell of Constance not long ago vsing this authority did depose three Popes but he therein shifteth betaketh himselfe to those Titles which the Pope assumeth and which the ancients do giue vnto him Of the Titles of quality of the Romane Bishop and whether he be S. PETERS Successor or no. Mr. Coeffeteau confesseth to the King of England that the Pope is called GOD Coeff fol. 93. and that he is a God on earth but in the same sense that the Scripture calleth Kings and other Potentates Gods But this is a faint and trifling excuse and much contrary to his Holinesse meaning For in the old Testament the title of God is expresly giuen vnto Princes in the plurall number but to attribute vnto himselfe the name of GOD in the singular is a thing that no Christian Prince or Prelate euer did The Bishop of Rome is the first that hath vsurped this title in this later age The new Testament also attributeth the name of God in the singular to none but the soueraigne God 2. Cor. 4. or else Sathan whom the Apostle calleth the God of this world because in this world he seeketh to set footing into Gods roome and the Pagan Emperors haue also taken vpon them the Title of God Sueton. in Domitiano cap. 13. Dominus Deus noster fi● fieri in b●● Martialis l. 5. Epig● 8. Edictu●● Dom ni D●●que nostri as Domitian and Bassian Caracalla And so the Pope in the Canon Satis Dist 96 And in the Glosse of the Extrauagant Cum inter he is called Dominus Deus noster the Lord our God And in the last Councell of Lateran Sess 9. Diuinae Maiestatis tuae conspectus The beholding of your diuine Maiesty And in the first booke of holy Ceremonies Sect. 7. cap. 6. The seat of God that is to say the Sea Apostolicall And so likewise Steuchus the Popes Library-keeper in his booke of Constantines Donation Sedes Dei id est sedes Apostolica saith that Constantine held Syluester for God ador auit vt Deum and worshippted him as God In Italy at the gate of Tolentine there is this inscription Paulo 3. Optimo Maximo in terris Deo To Paul the third the best and greatest God on earth Of this there are infinite examples Now that the Pope is not called God in the same sense that Kings are called Gods in the Scripture appeareth by this that he doth not onely attribute vnto himselfe the name of God but also those very honours and preheminences that belong vnto none but God alone for he wil be worshipped on earth as God The last Councell of Lateran Session 3. and Session 10. sayth that the Pope ought to be worshipped of all people and doth most resemble God And lest a man should thinke that it speaketh of a ciuill kinde of worship it expoundeth it selfe and sheweth with what worship it should be worshipped to wit with the same adoration that is spoken of Psalme 72. Ador abunt eum omnes reges terrae All the Kings of the earth shall worship him where the Psalmist speaketh of that adoration which is due vnto Iesus Christ as Tertullian teacheth lib. 5. against Martion cap. 9. And so doth the Poet Mantuan vnderstand it that speaketh thus of the Pope Ense potents gemino cuius vestigia adorant Caesar aurato vestit imurice Reges That is His power hath two swords in store Him Emp●rours serue and do adore Kings in Robes for Princes meete Of golde and Purple kisse his feete The Histories of these later ages are full of examples of this adoration of Popes Sigonius lib. 9. Populum diuisa per vicos pecunia ad ador andum inuitant In the second Tome of the Councels they would perswade the Emperour Iustinian that he ought to adore Pope Agapet But the most remarkeable adoration is that which is giuen