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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
church_n	bishop_n	ordination_n	presbyter_n	9,874	5	10.5221	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19428	Father Cotton a Iesuite, the Kings confessour, his two and thirtie demands, to the ministers of France with the answeres added at the end of euerie demand. Also threescore and foure demands proposed to Father Cotton, by way of counter-change. By Peter Moulin, minister of the word of God in the church of Paris. Printed according to the French copie, printed in Paris. Also a new late chalenge, by a learned diuine, to all Papists, in 24. other Popish articles.; Trente-deux demandes proposées par le P. Cotton. English	Du Moulin, Pierre, 1568-1658.; Coton, Pierre, 1564-1626.; Barnes, John, fl. 1600-1621.	1614 (1614)	STC 5857; ESTC S116356	39,158	65

in the same places he might haue found the proofes added by Caluin himselfe would hee wish vs to copie him out the Chapters or can he better reade our writing then the Impression of the Institution Let him then seeke the places if he list and if they content him not let him refute them XXI DEMAND That we must vse no Lights in the Church neither any Ecclesiasticall Ornaments distinguished from the seculers ANSVVERE VVHo euer said so Doe not wee our selues light vp Candles in our Churches when we cannot well see Haue not the Pastors habits conuenient for the Action or seruice in the Churches where they may goe on foot to serue God without riding on horseback But to aske whether we may light vp Candles at high-noone is a question out of the compasse of Diuinitie and may be decided by common sense For it is as much as to aske whether we must walke through the towne with Lanthorne at high-noone or whether we shall need a combe to a bald head We know that the Gentiles vsed Tapers in broad day-light and lighted them about the Images of their Gods and great Personages but we are not their Disciples And vpon this quarrell doth S. Hierome confute the slander of Nigilantius who complained that we light vp Candles in the broad day-light We light not vp saith S. Hierome any Tapers in broad day-light as thou vainely dost slander vs but onely by this remedie to qualifie the darkenesse of the night XXII DEMAND That a Bishop is inferiour to a Priest and that a Deacon is aboue a Priest that is to say that the Superintendent is no more then an Elder in the Church and that the Minister is aboue the Elder ANSVVERE A Slander We say not that the Bishop is inferiour to the Priest but onely that in the new Testament the same persons are called Priests and Bishops 1. Saint Paul to the Phil. 1. v. 1. salutes the Bishops and Deacons of Philippi omitting the Priests and naming many Bishops in a heathen towne where the Church was small it is euident that he tearmeth the Priests Bishops 2. In the 20. of the Acts. vers 17. the same Apostle assembleth the Priests and Elders of the Church of Ephesus but in the 28. verse he tearmeth the selfe-same persons Bishops 3. Likewise in the Epistle to Titus cap. 2. ver 5. he saith I haue left thee in Creete that thou mightest establish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Priests or elders from towne to town namely if there be any that is vnreproueable the Husband of one Wife onely hauing faithfull Children not accused of dissolutenesse For a Bishop must be vnreproueable c. Who perceiueth not that here he nameth him a Bishop whom a little before he called a Priest Now the reason why Presbyters or Priests are called Bishops or ouer-seers is because the power of Priestly Order 1. Of dispensing the Word and the Sacraments wherein that ouer-sight of theirs essentially consists is equally in Presbyters or Priests and in those whom now by an excellency wee call Bishops or Ouer-seers I meane Ouer-seers not onely for their power of dispensing the Word and Sacraments but also for their power of Iurisdiction and gouernment in their owne Churches For the Apostles ordayning many coassistant Presbyters or Priests for the edification of the newly conuerted Cities with their neighbouring places which they called Churches for the auoyding of Schisme and confusion and preseruation of vnitie peace and order established a Fatherly preheminence or prioritie not a Princely as Bellarmine contends of one Presbyter aboue the rest not in the power of order wherein I said they were all equall but in the execution or exercise of diuers particulars that belong to that power as Dedicating of Churches Confirming of the Baptised but especially ordination of Ministers which things onely in case of necessitie that is in defect of Orthodoxe Bishops were and might be performed by Presbyters as appeares they were by Saint Ambrose on the fourth to the Ephesians Whereas otherwise in the presence of Orthodoxe Bishops the Presbyters were not to meddle with these things which were reserued onely to the Bishops Without whose leaue say Ignatius and Tertullian they may neyther preach baptise minister Sacraments or doe any ministeriall acts And as one Presbyter euer from the time of the Apostles had this eminent and Bishoply power aboue the rest in the execution or exercise of ministeriall acts least as Ierome speakes there should be as many Schismes as there are Priests so for the auoyding of like Schisme and Confusion Bishops haue euer had a preeminent power of Iurisdiction and gouernment in their owne Churches by Ecclesiasticall censures As for the word Deacon the Scriptures apply it to euery Ecclesiasticall Function yea euen to Iesus Christ vvho was often called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Deacon or Minister The Apostle to the Hebrewes cap. 8. v. 2. tearmeth him The Minister of the Santuary And Rom. 15. v. 8. The Minister of Circumcision And in the same Chapter S. t Paul calleth himselfe The Minister of Iesus Christ Likewise to the Collossians foure times Thus doth he exhort Timothy to be a good Minister of Iesus Christ 1 Tim. 4.6 yet in the Subscription of the second Epistle he is called a Bishop Thus you see that in the phrase of Scriptures the same persons are called sometimes Priests or Presbyters sometimes Bishops or Ouerseers sometimes Deacons or Ministers Though wee will not denie that the vvord Deacon in a more restrained acception was vsually applied to him that administred the goods or mony of the poore and the Church-Treasure euen in the Apostles time to ease them of that care But when the Treasurie of the Church increasing was committed to certaine Stewards and the poore otherwise prouided for they were more specially vsed for the assisting of the Bishop and Presbyters in things pertayning to Gods Seruice and worship Wherupon Tertullian witnesseth that in some cases they might baptise Saint Cyprian that they might reconcile penitents Saint Gregory that they might preach and againe Saint Cyprian that they assisted the Bishop and Presbyters in ministring the Sacrament of the Lords body and bloud and ministred the Cup. Out of the societie and companie of Deacons in each Church there was one anciently chosen saith Saint Hierome who was not onely to performe the things pertayning to the Deacons Office but also to prescribe vnto others what they should doe and such were called Arch-deacons These in processe of time notwithstanding all Canons to the contrary and the violent opposition of Saint Hierome and other worthies of those times were lifted vp not onely aboue Presbyters but Arch-presbiters also for these reasons 1 Because the number of Presbyters as Hierome notes made them lesse esteemed and the fewnesse of Deacons made them the more honoured 2 Because they were busied in the Church-Treasure and in money matters which are vsually more

particular 20 That God permitteth not sinne but willeth it as Caluin writeth in his Institutions Lib. 1 cap. 17. § 8. and cap. 18. § 1. 2. 21 That in the Church we ought not to vse lights or Ecclesiasticall Ornaments distinguished from secular 22 That the Bishop is inferiour to the Priest and the Deacon superiour to the Priest that is to say that the Watchman or Superintendent ouer the Church is no more then an Elder in the Church and that the Minister is more then the Elder 23 That the Scripture is easie to be vnderstood and that the intelligence thereof is graunted vnto all these be Caluins words in his Institut lib. 3. cap. 21. § 5. 24 That all sinnes are mortall 25 That a man with the grace of God cannot merit any thing 26 That it is not possible to keepe all Gods commandements no not with his grace 27 That God will not recompence good workes which is as much as to say there be no merits 28 That there is no distinction of beatitude among the blessed and that they are all equall in glory 29 That we ought not to vse that imposition of hands which the Apostles vsed vpon the Samaritanes and Ephesians Act. 8. v. 14. cap. 19. v. 5. and that the said confirmation was not one of the Articles of the Apostles Catechisme mentioned in the Epistle to the Hebrewes chap. 6. vers 2. 30 That the precept of the annoynting of the sick with oyle contayned in S. Iames cap. 5. v. 14. is not to be put in practise in the Church although the Apostles vsed it Mar. 6. v. 12. 31 That Prayer for the dead was not in vse no not in the time of the Machabees 32 That S. Peter was not chiefe of the Apostles notwithstanding S. Mathew cap. 10. v. 2. doth say The names of the twelue Apostles are these The first Simon surnamed Peter THE ANSVVERE WHosoeuer requireth of any man an account of his faith must first demand an account of that he doth beleeue and not of that which he doth not beleeue If a man should require a Iesuite to proue vnto him that there be many Gods either that Iesus Christ neuer suffered death he would say that such demands were iniurious and that they did wrongfully goe about to make him a defender of impieties absurdities and yet such is their demeanour towards vs for of these 32. demands onely one quarter doth in truth represent our Beliefe the other 24. are slanderous how then shall they make true report to their people of that which we beleeue sith euen vnto our selues they would adde to our beliefe and haue vndertaken to make vs to beleeue that which we beleeue not These Questions therefore we might reiect desiring them first to proue vnto vs that we doe beleeue these points before they binde vs to defend them But that we make not two labours of it let vs heare what they demand I. DEMAND LEt those of the pretended Religion shew vs where it is written that there are but two Sacraments that is Baptisme and the Lords Supper and in what place of the Scripture they be called Sacraments THE ANSVVERE IN the Gospell we find the institution of Baptisme and of the holy Supper And reading ouer the whole Testament we doe not finde that Iesus Christ instituted any other Sacrament If there be any other it belongeth to our Aduersaries to shew it vnto vs for we are not to proue that there is no mention of any other for to proue this vnto them we must read vnto them all the new Testament As for the word Sacrament we are not tied vnto it neither doe we by that word vnderstand any other thing then the same is which by Iesus Christ called a Commemoration or Remembrance Luk. 22.19 by S. Paul a Seale or Signe Rom. 4.11 We say not that all the words that may be vsed but all that the doctine necessary to saluation is contayned in the holy Scripture And we doe willingly apply and frame our selues to the vsuall words alwaies prouided that the doctrine doe still remaine pure and vndefiled II. DEMAND That Children may be saued by the faith of the Parents onely without Baptisme and therefore that Baptisme is not of absolute necessitie ANSVVERE HEere begin the slanders The Author of these questions hath not fully conceiued what we hold in the points God saith to Abraham that he will be his God and the God of his seed Gen. 17. And S. Paul 1 Cor. 7. speaking of Children borne of faithfull Fathers and Mothers saith that they be holy By the strength of this Couenant it commeth to passe that the Children of the faithfull so soone as they be borne doe belong to God As for this absolute necessitie of Baptisme we acknowledge that it is absolutely necessary to celebrate Baptisme in the Church sith God that so commanded as also according to the saying of Iesus Christ Iohn 3. That whosoeuer is not borne of water and the spirit cannot enter into the Kingdome of God we beleeue that whosoeuer voluntarily doth depriue himselfe of Baptisme and contemneth it cannot be saued For it is the contempt not the want or depriuation of Baptisme that bringeth condemnation But to say that God cannot or will not saue a childe without Baptisme or to beleeue that a childe being carried towards Baptisme and dying by the way is excluded from eternall saluation 1. It is a cruell and rash sentence 2. It is a tying of the grace of God to the water 3. It is the committing of the saluation of a childe into the power of a man or of a Midwife for if they list to baptise the dying childe it shall passe into Paradise if not it shall not come there 4. It is an accusing of God that he did prouide but badly for the saluation of Children borne vnder the old Testament in that they might not be circumcised before the eight day 4. Euen our aduersaries themselues doe hold that many are saued without Baptisme of water as sundry Martyrs that were neuer baptised They are much to blame therefore so to vrge this passage or Text of the third of Iohn wherein themselues doe say there is no speech but of the Baptisme of water 6. This Baptisme likewise of bloud is contrary to their Canons which hold that the Sacrament is none if he that baptiseth hath not an intent to baptise for dare they auow that the executioners conferred Baptisme or that euer they had any entent to baptise 7. How many people also died there by Martyrdome without effusion of bloud 8. Also sith Baptisme is irreiterable that is not to be twise administred to one and the same person what reason haue they that Martyrdome of a person baptised should not be a Sacrament but the Martyrdome of a person not baptised should be a Sacrament 9. Doe not our aduersaries make themselues mention of a Baptisme of the Spirit which they call Baptismum flaminis which

regarded imployments 3 Because being Ministers vnto the Bishop they were vsed by him for the viewing of such parts of his Diocesse as he could not conueniently come vnto himselfe the dispatch of things for him and in the end for reformation of the lesser and smaller faults which vpon such view they should finde Whereupon at last they obtayned a kinde of Iurisdiction and power of correction by prescription and custome But this maketh nothing against the Arch-deacons in the Church of England who vnder that name exercise Iurisdiction For by the Canons of our Church they are Presbiters chosen to assist the Bishop in his gouernment and not meere Deacons as sometimes they were XXIII DEMAND That the Scripture is easie to be vnderstood and that the vnderstanding thereof is granted to all They be the words of Caluin in the 3. of his Institutions Cap. 21. §. 5. ANSVVERE IN this passage of Caluin wee finde not one word of this matter neyther doth any man deny but that in the holy Scripture there be darke places Onely wee say that all that is in the Scripture is not obscure and that that which is apparant is sufficient to saluation The tenne Commandements and the Articles of faith contained in the Creed are there plainely layd downe and expounded The Fathers in the olde Testament knew not so much and yet were saued besides that there are infinite more matters cleare in the Scriptures If therefore Caluin in any place haue so sayd he meaneth that in the holy Scripture euery man may vnderstand enough for his saluation But hee neuer termed the Scripture Theramenes buskin A Sword for all hands a Forrest of Forragers hee neuer said that it maketh a man an Atheist and that hee that beleeueth because he hath read the Scripture is no Christian as saith Charron Neither did he call it as Bellarmine doth a piece of a Rule neyther doth hee say That the holy Scripture saying of it selfe that it is Diuine cannot herein be certainely beleeued if we haue no other testimonie for saith he Mahumets Alcaron saith as much of Mahomet in whom we doe not beleeue lib. 4. De verbo Dei non scripto cap. 4. § Quarto necesse XXIIII DEMAND That all sinnes are mortall ANSVVERE VVEE doe not simply say so But our Aduersaries making two sorts of sinne some mortall and some veniall that is to say pardonable 1. Wee say that to the faithfull repenting him of his sinnes all sinnes are veniall and pardonable also that the same sinnes which our aduersaries doe hold to be mortall as Murther and Whoredome doe grow pardonable in the faithfull that doe amend as appeareth by the example of Dauid But as for the wicked and impenitent in them all sinnes are mortall that is to say in that they abide in them to death and that God punisheth them all by death euerlasting 2. We also say that it is rashnesse in our Aduersaries to define that there be but seauen mortall sinnes and that all other sinnes are not so for it belongeth to the Iudge not to the Offender to iudge what punishment euery sinne doth deserue but we are all guiltie and haue neede of remission in the sight of God 3. But among their mortall sinnes why haue they not put Herefie Atheisme Superstition Slandering c. Be these small sinnes and pardonable in the iudgement of his Holinesse 4. To call a mans brother Foole or to speake euill of him are they mortall sinnes in the iudgement of the Church of Rome No say they yet doth Iesus Christ in the fift of Matthew say That whosoeuer doth call his brother Foole is in danger of hell fire And S. Paul 1 Cor. 6. vers 10. saith That slanderers shall not enter into the Kingdome of heauen XXV DEMAND That with the grace of God we can merit nothing ANSVVERE THis Demand answereth it selfe For whatsoeuer is of Grace is not of merit saith S. Paul Rom. 11. vers 6. If it be of grace it is no more of workes or else were grace no more grace To merit by grace agreeth as well as to be frozen with heat or to be wet with drougth 1. For how may we merit by grace considering that it is grace that keepeth our good workes from being meritorious that is to say that they proceede from the grace of God 2. Againe Saluation is a gift Rom. 6. vers 23. Ephes 2. vers 8. and 9. Then is it not obtained by merits 3. And Saluation is an Inheritance belonging to the faithfull for as much as they be the children of God as saith Saint Paul Rom. 8. The spirit of God beareth witnesse with our spirit that we are the children of God and if we be children saith he then are we heyres But no man by merits purchaseth that inheritance which belongeth vnto him as a Sonne Moreouer Iesus Christ saith Luke 17.10 When we haue done all that wee are commanded yet are we vnprofitable seruants but what can be the merit of an vnprofitable seruant Admit also that our good workes were as perfect as they be mixed with infirmitie and that wee were more righteous then the Angels vvhat goodnesse vvere there in all this vvhich also were not the gift of God and what merit can there be in offering to God that which is alreadie his and from him Wee confesse that GOD rewardeth good workes but there be rewards that are not deserued The Father will giue his Sonne a new coat because he made an A. or a B. yet not in regard of his Sonnes merit but of his owne promise or for that he is his Sonne But by the way we are to note that this inquirer doth disguise our opinion and altereth the Controuersie for our difference is not whether it be possible to merit with the grace of God but whether the holy Scripture doth teach vs that we must merit or purchase saluation by our merits XXVI DEMAND That it is vnpossible to keepe Gods Commandements euen with his grace ANSVVERE THis must be asked of them that beleeue it Wee doubt not but God can giue some man grace to keepe his Commandements XXVII DEMAND That God will giue no recompence to good workes which is all one as to say that there be no meritorious workes ANSVVERE A Slander Wee hould that God doth recompence good workes but that heereof it doth not ensue that good workes are meritorious and betweene these two there is a great deale of difference This haue wee shewed in the answere to the 25. demand XXVIII DEMAND That there is no distinction of beatitude betweene the blessed and that they are all equall in glory ANSVVERE THe Inquisitor is much deceiued if hee thinke vs to be of that beliefe In these curious things we suffer euery man to thinke what he list It is the propertie of the Popes and Church of Rome not onely to place in the ranke of Saints whom they please after the Imitation of the Pagan Apotheosis or Deifying of the

Roman Senate but also to ascribe to euery one his office to one the charge of horses to another the charge ouer women with childe to another ouer France to another ouer Spayne c. and ouer them all to appoint the Queene of heauen with extreame iniurie to the holy and blessed Virgin who taketh no pleasure in that honour wherein God is dishonoured whose Coelestiall Royaltie is incommunicable with the creature Also that men should attribute titles dignities celestiall vnto Saints without any testimonie of Gods word is a matter no lesse ridiculous and rash then if the Ants or Pismires should hold a counsell to conserue the offices of the Crowne of France and the charge of the priuie Councell to such men as they list XXIX DEMAND That we must not vse the like Imposition of hands as the Apostles vsed ouer those of Samaria and of Ephesus Act. 8. vers 14. and cap. 19. vers 5. And that the said Confirmation was not one of the Articles of the Apostles Catechisme mentioned in the Epistle to the Hebrewes cap 6. vers 2. ANSVVERE HEre is a double slander and an imposture For 1. where you say we denie you may vse the like Imposition of hands as did the Apostles we denie not but you may if you can bestow the like miraculous gifts as did the Apostles vpon the Samaritanes by laying on of your hands Secondly you imply that wee denie all Imposition of hands whereas we will grant you the like forme though not altogether the like effect of imposition of hands as was vsed by the Apostles For as after Philip had catechised the Samaritanes and taught them the chiefe points of Christian Doctrine the Apostles came and prayed for them and laid their hands on them So after children or youth in their owne persons haue made publike and particular profession of the summe of their faith or Christian Catechisme which others in their name did summarily professe for them at their Baptisme we denie not but Prayer may be made for them that strength increase of the Grace of the holy Ghost may be giuen them to liue and die in that Christian faith and newnesse of life whereof they haue made profession And that to those prayers may well be added that ancient and Apostolike ceremonie of Imposition of hands betokening our restrained desires to the parties whom we present to God by our prayers But herein is a notable Imposture that you would perswade vs that the Confirmation or Imposition of hands vsed by your Popish Bishops is like that of the Apostles Did they consecrate Oyle mixed with Balme did they crosse it breath vpon it salute it Aue sanctum Chysma Haile holy Chrysme Did they annoynt the Samaritanes with such Oyle Make crosses in their fore-heads giue them kisses and claps in their eares binde their fore-heads with Fillets and enioyne them not to wash their faces or heads for seauen daies as the Popish Bishops doe in their Confirmation which being more like a May-game as they vse it then a Sacrament as they make it though Christ did not institute it yet doth the Church of Rome hold it in greater estimation then Baptisme The administration whereof they permit to Priests to Women yea euen to the Iewes and Heathen alwayes reseruing to the Bishops only the power of Confirmation Pope Melchiades in the second distinction of consecration comparing Baptisme with Confirmation saith that the Sacrament or Confirmation ought to be held in greater honour And Bellarmine in his Booke of Confirmation and eleauenth Chapter saith it is great power to strengthen the soule against the Diuell It would make a man laugh to heare this Inquisitour enquire whether in the Apostles Catechisme there was euer an Article of Confirmation For it were his part to proue that there was one not ours to proue there was none It is his part that affirmeth to proue The rather for that we dare not assuredly auow that the Apostles had any ordinarie forme of Catechisme And the sixt Chapter to the Hebrewes in the iudgement of our learned Diuines doth proue Confirmation to haue beene vsed by the Apostles or by their approbation yet doth it not proue Confirmation was an Article of their Catechisme XXX DEMAND That the precept of annoynting the sicke with Oyle laid downe in the 5. of Iames. vers 14. ought not to be put in practise in the Church albeit it was vsed by the Apostles Mark 6. ver 13. ANSVVERE THe Inquisitour alledging S. Mark 6. vers 13. answereth himselfe for S. Marke saith They cast out many Diuels and annoynted many that were sicke with Oyle and healed them The Apostles and Disciples were therefore commanded to annoynt the sicke to heale them If any one hath this miraculous gift of healing we doe very well like that he should annoynt the sicke But at these dayes they annoynt those whose diseases are desperate and the miracles are all reduced to one onely kinde which is the coniuring of Diuels Thus of a Medicine it is made a Sacrament and a miraculous Vnction which healed the bodies is now growne to be an Vnction vnprofitable both to the bodie and to the soule After the losse of the vertue they labour to preserue the Ceremony and yet so altered and diuersly changed by an artificiall kinde of trouble that it will aske at the least a good halfe houres worke to conferre extreame Vnction XXXI DEMAND That Prayer for the dead was not in vse euen in the time of the Machabees ANSVVERE VVHether it were then vsed or not vsed it importeth not much For we liue not now by the example of the Machabees but by the rule of the Gospell we therefore affirme nothing vpon the point For the Author of the Booke of the Machabees hauing reported many things contrary to the truth of the Storie might well doe the like in the 12. Chapter of the second booke thereof The principall matter is that he there speaketh of Prayer for the dead which nothing pertayneth to the controuersie of these dayes for the Author saith that Iudas in that prayer remembred the resurrection and that otherwise it had beene a folly to pray for the dead Where shall we finde that Masse-Priest who if you demand of him wherfore he recommendeth the deceased in his memento will answere that it is to the end he may rise againe in glory or that he regardeth the resurrection XXXII DEMAND That S. Peter was not the first of the Apostles albeit S. Matth. cap. 10. v. 2. saith The names of the twelue Apostles are these The first Simon called Peter c. ANSVVERE THis likewise is calumnious as well as the former and almost all the rest Wee deny not but Saint Peter was the first among the Apostles for it is of no importance He might be the first in age in eloquence in vertues or miracles or in knowledge All this is possible without hauing power or iurisdiction ouer the rest of the Apostles which is

that kinde of Primacie for the which they plead so hard in these dayes 1 For had the Apostles knowne that Iesus Christ had giuen the superioritie and command ouer the rest vnto Saint Peter they would neuer after haue contended among themselues about Primacie and that euen the day before the death of IESVS CHRIST Luke 22.24 2 And S. Iohn cap. 1. and S. Paul Gal. 2. would neuer haue named Saint Peter after Saint Andrew and Saint Iames. 3 Neyther would the Apostles haue vnder-taken to haue sent S. Peter to Samaria Acts 8.15 4 Neyther would S. Paul haue said of himselfe that in nothing hee was inferiour to the most excellent Apostles 2 Cor. 11. 12. vvhere hee saith IN NOTHING he taketh away all exception 5 Besides that say that S. Peter had superioritie of Iurisdiction ouer the other Apostles doth it therefore ensue that the same ought to be perpetuall in the Church allso that if one man haue commaund ouer a few that therefore one man must gouerne all the Church throughout the world 6 Doth it also follow that the Bishop or Rome should be his Successor in this Primacie But say these Doctors Saint Peter dyed at Rome Admit it were so but Iesus Christ dyed at Hierusalem shall the death of Saint Peter at Rome be of greater force to deriue the Primacie to the Bishop of Rome then the death of Iesus Christ in Hierusalem to deriue the Primacie to the Bishop of Hierusalem 7 Againe admit the Pope were Saint Peters Successor doth it follow that hee must succeede him in his Apostleship for others will say that he is not his Successor but in qualitie of Bishop of Rome and thereof there is farre greater appearance for likewise the Bishop of Hierusalem was Successor to Saint Iames and the Bishop of Ephesus succeeded Saint Iohn and Saint Paul in that these Apostles were Bishops of Hierusalem and Ephesus yet were they not their Successors in the function of Apostles 8 Finally were the Pope Saint Peters Successor in qualitie of an Apostle and of the head of the Church had he not long since lost this Succession by reuersing the doctrine of Saint Peter and liuing in the estate of a temporall Monarch not of a spirituall Pastor If then he be Successour to Saint Peter it is in like manner as sicknesse succeedeth health and as an vsurper succeedeth in place of him whom he hath expelled To what purpose are the keyes which serue onely but to shut vp heauen or Simons Barke which hath no other vse then to trafficke withall or his Net which at this day is imployed onely in fishing for Dukedomes and to entangle Common-wealths THREE SCORE and foure Demands propounded to the Iesuites of the COVRT 1. WHether the Doctrine of the Gospell be sufficient to saluation also whether the Gospell be wholy contayned in the new Testament or if there be but a part thereof where we may finde the rest 2 When the Prohibition in these dayes made to the Lay-people that they shall not reade the holy Scripture without especiall permission did first beginne 3 Whether in the holy Scripture there be eyther example or commandement to pray vnto Saints wee aske not whether they pray for the faithfull that are vpon earth but whether the faithfull that are vpon earth ought to pray vnto them and where God commandeth it 4 Sith wee should offend the King if at his hands wee should craue any gift through the merits of some other subiect of his how dare they in the Romish Church speake vnto God in such manner as they dare not speake to man for feare of offending him in crauing at Gods hand saluation through the merits of Saints as the Priest doth in his Masse 5 What assurance haue wee that the blessed Virgin Mary was in body rapt vp into Heauen and there crowned Queene of Heauen For sith shee is so protrayted in all your Churches and the people so taught there ought to be some very assured testimonie of the same 6 Whether the Saints in Paradise haue their distinct charges One ouer France as S. Denise another ouer Spaine as S. Iames another ouer Women with childe as S. Margaret another ouer Hunters as S. Eustace c. Who gaue them those offices also when this opinion first beganne 7 Whether praying vnto Saints be necessary to saluation also whether by praying vnto GOD onely through Iesus Christ we cannot be saued 8 Whether God hath commanded to pray in such a tongue as euen he that prayeth doth not vnderstand and when this custome beganne 9 Whether throughout the holy Scripture we haue eyther commaundement or example to haue in Temples the Image of God or of the Trinitie represented in stone or in painting Also whereas God in the 4. of Deuteronomy vers 15. 16. prohibiteth the representing of him in any grauen similitude or Image be it of male or female whether hee hath since changed this ordinance or if hee haue not changed it wherefore doth the Romish Church dispence therewith 10 Whether in the holy Scripture there be eyther Commandement or example that we ought to kneele before the Images of Saints to kisse cloathe light or sence them c. 11 Whether we ought to adore the Crosse with like adoration as God as Thomas in his 3. Part. quest 25. and Cardinall Caietane vpon the same place and many other Doctors of the Romish Church doe teach Also when the Priest speaking to the Wood saith Aue lignum triumphale I salute thee triumphant Wood whether this Wood vnderstandeth what he saith if they answere that they doe it in the honour of Iesus Christ yet ought the Wood whereto they speake in the honour of Iesus Christ to vnderstand what is said vnto it considering also that to speake to the Wood of the of the Kings Chayre in honour of the King is rather a mockage then an honour to the King and indeede where did God euer command it 12 Whether Iesus Christ hath not paid enough to exempt soules out of the fire of Purgatorie and if he hath paid enough why should any man pay againe that which is alreadie fully paid Why should they againe satisfie Gods iustice for that wherein it is alreadie satsfied what a presumption is it to teach that Iesus Christ hath not satisfied for the paine due to sinnes committed after Baptisme and so to impare the vertue of the death of our Sauiour and in a matter of greatest importance to forgoe a new Article of faith without any testimonie of the holy Scripture 13 Sith also that Iesus Christ is yet an Intercessor and Mediator for those soules which they say are yet in Purgatorie why doe they not immediately come forth at his Intercession but doe still abide there some hundreds or thousands of yeeres as appeareth by the Pardons for fiue or sixe hundred thousand yeeres granted by the Pope 14 Againe inasmuch as other Orders of Fryers are at this time of small esteeme in

that he hath all power in heauen and in earth as also doth the Booke of sacred Ceremonies lib. 1. Sect. 7. cap. 6. 41 Whether the Pope and Church of Rome can at this day make any Articles of faith If they can where is the authoritie that God hath giuen them If they cannot wherefore did Leo the tenth in the Bull Exurge Domine ioyned to the last Councell of Lateran insert this among the Heresies of Luther That he said that the Pope and Church of Rome can make no Articles of faith 42 Whether the second Councell of Nice spake well in saying that Images were equiualent with the Gospell and that we must worship them Also that we may paint Angels because they be corporall that a Temple without Images is nought worth and that of all Heresies it is the greatest to be an enemie to Images 43 Whether the sixe and seauen Councels condemning Pope Honorius of Heresie and the Councell of Constance condemning Pope Iohn the 23. for denying heauen and Hel and teaching that the soules are mortall did beleeue that the Pope cannot erre in faith It skilleth not whether these Councels were well or ill enformed onely wee demaund whether they did beleeue that the Pope cannot erre in faith as they teach at this day 44 1. When the Pope began to weare three Crownes 2. To preach no more 3. To be called God vpon earth and the Diuine Maiestie 4. And King and Prince of all the earth 5. To dispence with oathes and vowes made vnto God 6. To permit marriages within the degrees prohibited by the word of God as of the first with the second degree 7. Not to drinke the Wine out of the Challice but to sucke it out with a Reed 8. To be adored 9. To put whom hee list into the ranke of Saints appointing them their feasts c. 45 Whether the Popes Excommunications cast out against a whole estate for pecuniary matters and ciuill pretensions are of any force and whether they that die in such estate during their Excommunication be for euer damned Also what is the meaning of those words spoken to Saint Peter kill and eate and whether the same be also spoken to the Pope 46 For how much were the voyces of the Cardinals bought in the election of a new Pope in the first age after Iesus Christ Also whether a Prince that hath spent three or foure hundred thousand Crownes to procure a fauourable Pope may presume that all this corruption and these mercenary suffrages were guided by the Spirit of God or whether a Pope thus purchased cannot erre in faith 47 To what a rate are the taxes of absolutions and dispensations of the Chancerie and Penitentiarie of Rome now raised For we haue the Taxe printed at Paris by authority of the Court in the yeere 1520. when all this Marchandise was farre better cheape for hee that had laine with his Mother or with his Gossip paid for his Letters of Absolution fiue grosses He that had slaine his Father or Mother seauen grosses and he that had falsified the Apostolical Letters eighteene grosses And a Priest that had cut off his owne priuities seauenteene grosses But now they pay all in Duccats of the Chamber And the dispensations for the neerest degrees in marriage are not granted but to people of calling and such as are of abilitie as the same Taxe doth set it downe fol. 23. 48 Whether is it greater offence in a Priest to be married or to commit whoredome secretly and which of the two should we most mislike 49 Vpon what sinnes doth the Priest impose greatest penance vpon the blaspheamer of God or vpon him that miscalleth the Pope vpon the Adulterer or vpon him that eateth flesh vpon Good-Friday And what is the reason that euery Bishop may absolue sinnes committed against the Law of God but trespasses committed against the Papall Sea as hindering such as goe to Rome for Pardons or intrusion into a benefice are matters past the Bishops reach and reserued to his Holinesse Hath the Popes authoritie now gotten the vpper hand of the Law of God 50 VVhereof grew the Custome practised euen to this time vpon the day of the Popes Coronation to make him sit on a hollow Chayre called the Chayre of Easement and vvhen ceased the custome of handling his Holinesse priuities vpon that day 51 Whether the Pope did well in establishing the publicke Stewes at Rome whereinto the Prelates repayre openly and with all liberty 52 Where remayned the soules of the Fathers of the old Testament from Christs Resurrection vntill his Ascension 53 And sith the Church of Rome placeth the Infants Limbe vnder the earth where shall it be when the earth shall haue no more being 54 VVhether wee must keepe faith giuen to Heretikes 55 Whether it be well done to say Our Father which art in Heauen before the Image of a Saint as now adayes they doe and the Catechisme of the Tridentine Councell doth allow it 56 Againe in that there were diuers Popes at one time and that the strongest bare it away how can they proue that the strongest was the most lawfull for if he were not so then their succession must haue beene often interrupted and those that followed were the Successors of vsurping Popes being chosen by Cardinals created by the Pope that went before vvho being no lawfull Pope had no iust authoritie to create Cardinals 57 Sith Iesus Christ speaking of the time that shall goe before the Iudgements saith that then there shall be no Faith vpon earth we demand whether then the Church of Rome shall be pure in the Faith and shall not erre in any point but shall yeeld a visible lustre 57 Againe sith the Pope may whether by Iurisdiction as some doe hold or in manner of suffrage fetch soules out of Purgatorie why doth he not fetch them all out wherefore doth hee permit Infants to linger many hundred yeeres in a burning fire though hee be able to pull them out 58 Whether it be to be found in the Word of God that the Bishop may absolue some certaine sinnes which the Priest cannot absolue and whether there be any sinnes which the Pope onely may absolue and are tearmed Cases reserued also when this custome began 59 Wee also demaund vpon what authoritie the Church of Rome is founded and how we may be assured that there is one Church in the world and that the Church of Rome is this true Church For the proofe hereof the Doctors of the Romish Church cannot produce any testimonie out of the holy Scripture For in as much as they say that it is the Church that giueth authoritie to the Scripture it appeareth that this Church cannot be founded vpon the Scripture and that the Scripture cannot conferre any authoritie vnto it The foundation and support of a house cannot be founded vpon the house 60 Whether it standeth with the Holinesse of him that tearmeth himselfe the Vicar