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church_n	day_n	indulgence_n	remission_n	4,546	5	11.4935	5	false

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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

receiue wounds is but a small matter in regard of beleeuing that a Pen-knife could at one onely blow hit in 10. thousand places of one selfe-body 30 Wee also demand sith the Church of Rome doth hold that it is no consecration vnlesse the Priest haue an intent to consecrate how the people that is there to adore the Host may know whether the Priest had an intent to consecrate or to doe as the Church of Rome doth for feare of Idolatrie in adoring the Bread that is not consecrated 31 Also whether the aduice of Pope Adrian supported by the Councell of Constance ought heerein to be followed which willeth not that they should adore the Host simply but conditionally in saying to himselfe I doe adore thee if thou be Christ for that is to adore at all aduentures 32 Againe if Iesus Christ after the Eucharist had reserued some Hosts for hee might and it is not credible but that if a loafe broken into so many pieces there yet remayned some crummes vvee demand therefore whether these reserued Hosts were also crucified the next day or else whether Iesus Christ at one and the same time were suffering vpon the Crosse and not suffering vnder the formes on the Crosse in one place and without the Crosse in another dead in the Sepulchre and aliue in the Pixe for if hee had beene crucified in the Pixe they must also haue layde in the same Pixe the Crosse the Souldiers the Speare and the Crowne c. Now if this Crosse be not vnder the Host and yet Iesus Christ is there crucified it followeth that he shall be there crucified without a Crosse and smitten without a stroke 33 Whether in the sixt Chapter of Iohn in these words If you drinke not my bloud you shall haue no life the Eucharist be spoken of For if it be not there spoken of how commeth it that the Doctors of the Romish Church doe alleadge this Chapter and this verse for their realtie and corporall eating but if it be there spoken of why doe they depriue the people of life by taking away the Cup It is to no purpose heere to alleadge the concomitance for he that taketh the bloud in the Host drinketh not now Iesus Christ saith expresly that if wee drinke not his bloud wee shall not haue life 34 Againe in as much as it is manifest impietie to oppose our selues against Gods ordinance vvee demaund how the Councell of Constance can excuse it selfe which in the 13. Session confesseth that Iesus Christ instituted and administred the Sacrament vnder both kindes and that in the Primitue Church the faithfull receiued both kindes and yet neuerthelesse complayneth that in some parts of the world some did rashly presume that the Christian people ought to receiue the Sacrament vnder both kindes That is to say that it is rashnesse to desire to imitate Iesus Christ And it saith that the custome to deliuer it vnder but one kinde being by reason brought in ought to be holden for a Law It also declareth all such as shall contradict it to be Heretickes and grieuously punishable but by the Secular power Doe they not heere confesse that the Gospell and the Primitiue Church are opposite to the Church of Rome at this day and presume to be wiser then Iesus Christ and ranke him among Heretickes and men punishable 35 Whether the Popes pretended power to giue and to take away Kingdomes and to dispence vvith Subiects for their Oath of Alleageance be by Diuine right or whether it be but an humane order or pollicie onely 36 Wee also demand whether the Pardons that the Pope giueth vpon condition to commit some notable wickednesse be auaileable as when in the yeeres 1588. and 1589. he granted seauen yeeres of Pardon to all that would ioyne with the holy Vnion and band themselues against their Prince yet hee a Catholicke Romane 37 Wherefore the people are so forward in going to the Iubile at Rome to purchase the great Pardons considering that at all times they may obtayne full pardon and sixe or seauen hundred thousand yeeres of Indulgences to spare 38 If a man needing but tenne thousand yeeres of Pardon purchaseth an hundred thousand what shall become of the fourescore and tenne thousand that remaine for this cause there are at Rome some Churches where a man may in one day purchase full pardon for all sinne and eighteene or twentie thousand yeeres of Pardons ouer-plus what shall become of this surplussage and ouer-plus of Indulgences besides the full remission Doth the Pope pardon the payne of future sinnes and giue Indulgences of prouision 39 Aboue all the rest sith the Pope vaunteth himselfe to haue in the Treasurie of the Church all the sufferings and super-aboundant labours of the Saints Monkes and Martyrs which hee conuerteth into payment for the punishment due to others distributing them by his Indulgences wee demand 1. Who laid vp these sufferings of the Saints in the Popes Treasurie 2. When began this distribution 3. How shall wee be assured that God will receiue them in payment for vs 4. And wherefore receiue other payments considering that the death of Christ Iesus is a payment sufficient 5. Doth Iesus Christ giue to any man power to pay a debt alreadie fully acquitted 6. Hath the Pope also in the Treasurie of the Church the paines and labours of Noah of Abraham of Iacob c. 7. And vpon what consideration did not the high Priests vnder the Law distribute them to the faithfull in their dayes or why neither Iesus Christ nor his Apostles neyther their Disciples in all the first ages after Iesus Christ neuer distributed any Indulgences to the dead 9. Neyther celebrated any Iubile 10. Neyther established any priuiledged Altars where-vpon whosoeuer can procure the saying of certayne Masses shall fetch one soule which so euer he will out of Purgatorie 11. Neyther granted Bulls to free any soules out of purgatorie 12. Neyther tyed Remission of sinnes to a certaine place where the Pardons are laid vp 13. Neyther gaue out hallowed graines or Agnus Dei seruing for the remission of sinnes Is all this now done because the Popes are more full of Inuentions then the Apostles or that God is now more liberall then heretofore 40 Whether the Pope hath power to giue to some a higher degree of glory in heauen then to other some If he haue this power wee demand where or when God gaue it him If he haue it not why doth he attribute it to himselfe as Innocent the third in his Bull Ad liberandam which is in the end of the Counsell of Lateran where he pomiseth an augmentation or encrease of glory to those that will goe to the holy warre but to such as will not goe in person but send a man at their owne charge he giueth them no more but Remission of all their sinnes As likewise the last Councell of Lateran in the ninth and tenth Sessions attributeth to Leo the tenth

FATHER COTTON A IESVITE THE KINGS CONFESSOVR 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 MOVLIN 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 MATTH 22. VERS 23. 29. The Saduces came to Iesus and asked him c. But Iesus answered and said vnto them yee erre not knowing the Scriptures LONDON Printed for Iohn Barnes and are to be sould at his shop ouer against S. Sepulchers Church without New-gate 1614. TO THE RIGHT HONOVRABLE MY VERIE GOOD LORD SIR THOMAS EDMVNDS Knight Embassadour for his Maiestie Resident with the French KING IT was the saying of wise Salomon long since that there is no end of making Bookes and much reading is a wearinesse of the flesh Eccles 12.12 which was neuer more verified then in these dayes of vanitie when vnlearned as well as learned will be writing whereby the Presse is euen oppressed with multiplicitie of such Treatises as being ballanced by the weights of Gods Sanctuarie will be found more light then vanitie it selfe but for such Treatises as this which afford direction to the Church Spouse of God trauailing to heauenly Ierusalem through the Wildernesse of this world nothing more necessary being fit to resolue her of doubts in matters of Controuersie when she standeth in biuio doubtfull which way to take this her iourney and therefore meeting with this skilfull Guide in that Nation where your Honor hath long had very Honourable imployment from the State of this Land where this Stranger is now ariued I haue attired him in our English habite and doe present him vnto your Honour whose fauourable protection hee seemeth silently to craue and solemnly promiseth his best directions to Gods Church by this and such like Treatises which hee hath in his Natiue Country divulged so deuoting my best endeuours in this kinde to my Country and humbly desiring to shelter my selfe vnder your Honourable fauour I humbly rest at your Honours commaund I. B. PETER MOVLIN his Aduertisement to the READER OVR Lord Iesus being tempted by the Scribes and Pharisees with captious questions satisfied them by the holy Scriptures We in the like cause and kinde are questioned and incombred But wee easilie come out and free our selues by the same meanes For we cut off with the sword of the Word these knots of intricate Questions wreathed of purpose to entangle mens mindes A farre off they seeme Gardian knots but at hand no better then Spiders webs not able to endure the least winde or breath of Truth They catch nothing but Flies but light and giddy spirits carryed away with euery first blast of wordly hopes Master Cotton a man full of questions hath proposed them in diuers fashions to sundry sorts of spirits We haue had our part For hee hauing often-times shewed his dexteritie in his subtilly-conceiued and finely-filed questions they to whom he hath proposed them haue brought them vnto me and desired my answere vnto them I haue alwaies satisfied them but he suppressing my Answeres hath still gone on to make new Questions pleasing himselfe onely in the Office of an Inquisitor There is good sufficiencie required in making good and fit Demands but more in giuing them apt Answeres To moue difficulties without adding any Answeres or Solutions is like the Sunne in March which drawes humours but dissolues them not It may be because hee is pearched in so high a place as to be the Kings Confessor he thinks he may securely spit on euery Passenger without any returne of such a wrong Or happily he takes delight to cut out worke for idle joke But it is easier to tye then vntie a knot Or it may be that the streame and torrent of his worldly or ciuill affayres do draw his minde some other wayes and that the interposition of the earth doth ecclipse the clearenesse and brightnesse of his spirit These are the causes of his silence as farre as I am able to deuine He then following his questioning course to put impediment to Ministers in their better imployments hath lately put into the hands of some Honourable Personages 32. Questions vnanswerable as he accounts them I haue readily and speedily answered them and to returne him double pay I haue sent him 64. other Demands to see whether he hath as good dexteritie and facilitie in answering as he hath edge and itch in asking and questioning He shall much deceiue me if he make any answere He should also be the first that hath vndertaken to doe it At the least this profit I shall receiue by it that if he answere not my Demands I shall be for euer hereafter freed from answering his and he shall no longer vaunt as hee hath often done that we haue nothing to answere him The Answeres to the 22. and 29. Demands are corrected and much enlarged Farewell TVVO AND THIRTIE DEMANDS PROPOVNDED BY Father COTTON 1 FIRST let those of the pretended Religion shew vs where it is written that there are but two Sacraments to wit Baptisme and the Supper and in what place in the Scripture they be called Sacraments 2 That Children may be saued by the sole faith of their Parents without being baptised and that therefore Baptisme is not of absolute necessitie 3 That Baptisme must not be administred without a Sermon 4 That it is not lawfull to make the signe of the Crosse 5 That we may not hallow water and being hallowed that we ought not to vse it 6 That the Bread of the Supper is onely the figure of the body of Iesus Christ 7 That the Church may erre 8 That we must not receiue Traditions 9 That the Saints in glory cannot heare our prayers 10 That Priests and religious persons may breake their vow of Obedience Chastitie and Pouertie which they haue made vnto God 11 That the estate of Marriage is more acceptable to God then single life 12 That the Bookes of the Machabees of Wisdome of Ecclesiasticus of Tobias of Baruch are Apocriphall 13 That Iesus Christ descended not into hell for the soules of the Fathers that attended his comming or rather that before the Ascention of Iesus Christ the soules of the Saints were receiued into heauen not into Limbus or into any other third place 14 That wee ought not to confesse our sinnes but to God onely 15 That Faith onely doth Iustifie 16 That the punishment of sinne is taken away together with the fault 17 That God created not all men of like condition but that hee created some to saluation and others to eternall damnation 18 That euery man in particular hath not his particular Angell to his guardian 19 That it is not lawfull to salute this Angell or others eyther in generall or in

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

regard of the Iesuites how comes it to passe that in priuiledges of the Iesuites are inferiour to the Carmelites and to the Fraternitie of Minorites or Franciscans For the Popes haue granted to the Carmelites this priuiledge That they shall remaine no longer in Purgatory but vntill the next Saturday after their decease And the Fraternitie of the Franciscans haue also this priuiledge that they may fetch a soule out of Purgatory by saying fiue Paters and as many Auees vpon the Saturday before Palme-Sunday how I say commeth it to passe that the Iesuites haue no such priuiledge 15 In as much as the Church of Rome doth hold that Purgatorie shall continue no longer but vntill the day of Iudgement whereof it followeth that none of the faithfull that shall then liue shall goe into Purgatory we demand how it commeth that Gods Iustice requireth of them no satisfaction by Purgatory and yet it is now said that they goe into Purgatorie to satisfie Gods Iustice Is it not an heauie misfortune that a man dying at this day and going into Purgatorie there to be tormented certaine hundreds of yeeres was not borne in that latter age for then albeit he had merited tenne times more punishment yet should he haue beene exempt from the fire of Purgatory 16 Againe in as much as in the Romane Church they hold that Infants dying soone after Baptisme doe goe straight into Paradise what is the reason that Priests doe take money to pray and to say Masses for them and what benefit doe these Infants reape by the the same 17 Againe let them tell vs whether in the holy Scripture there be any Commandement that wee shall eate no flesh vpon Fridayes or Saturdayes considering that euen the ordinarie day wherein Iesus Christ eate the Passeouer was the Friday and that Saint Paul willeth vs 1 Cor. 10. that if wee be inuited to the houses of Infidels wee should eate of all that is set before vs without enquiring for conscience sake 18 Let them also shew vs where God forbiddeth Bishops or Priests to marry also whether when Saint Paul writ to Timothie saying Let the Bishop be vnreproueable the Husband of one onely Wife the law of single life were already established 19 VVhere Iesus Christ commanded to sacrifice a propitiatorie Sacrifice for the quicke and for the dead And because their Priests vocation is that they are established to sacrifice Iesus Christ where is their passe or warrant or where did God establish them Sacrificers considering that Iesus Christ gaue not this qualitie to his Disciples and that the new Testament doth not in any place tearme the Pastors of the Church Sacrificers 20 Whether Iesus Christ or his Apostles did euer minister the Supper without Communicants also who instituted the first priuate Masses likewise the Masses for Corne for Heards for finding things lost c. 21 How it commeth to passe that the Masses for Obits and anniuersaries are not founded but for those that haue giuen to the Church and that the foure Orders of begging Fryers are not present at the deaths or Funerals of the needie or poore Artificers 22 Let them tell vs whether the Priest in his Masse breaketh the same things that Iesus Christ brake in his Supper for the Euangelists doe testifie that our Lord made his breaking before the words which they tearme Consecrating whereof it followeth that he brake but bread but the Priest at this day breaketh after the consecration and which is worse saith that in breaking he doth sacrifice which is as much as euidently to say that Iesus Christ sacrificed bread because hee brake it before consecration 23 Also because euery reproch that befell to Iesus Christ during his infirmitie befell him for our Saluation wee demand what this reproch wherein the Doctors Canons and Cauteles of the Romish Church doe say that the bodie of the Lord is sometimes deuoured by Mice and Rats and sometime by Wormes euen now that he is in his glory doth helpe our saluation 24 Wherefore sith the Apostles adored not that which Iesus Christ gaue them in the Eucharist also that whereas Iesus spake not of sacrifice neyther made any eleuation of the Hoast hauing communicated to all that were present and spoken in a language that all vnderstood the Priest at this day doth euery thing contrarie 25 Also in as much as the bodie of Iesus Christ when he celebrated the Eucharist was frayle passible and mortall but that this bodie which the Apostles receiued of him was impassible and could suffer nothing according to the doctrine of our Aduersaries let them tell vs whether this opinion be receiueable which giueth to Iesus Christ at one time two bodies of contrary nature or at the least one bodie contrarie to it selfe 26 Sith also that soone after that the Apostles had receiued the Sacrament into their stomackes Iesus Christ sweate drops of bloud was apprehended buffeted c. wee demand whether this bodie of Iesus Christ which was in the Apostles stomackes sweat any droppes of bloud eyther was by the Souldiers apprehended and buffeted for if he sweat was apprehended and buffeted vnder the formes and in the stomackes of the Apostles hee was alreadie passible vnder them yea and wee must also place vnder the same formes the Souldiers that buffeted him but if vnder those formes hee sweat not neyther was apprehended nor buffeted then was there at the selfe same time one Iesus Christ suffering and one Iesus Christ not suffering and consequently which was not our Sauiour For it was by his sufferings that he was our Sauiour 27 How doth this saying of the Church of Rome agree That betweene the Priests hands there is roundnesse and nothing round colour and not coloured quantity and nothing that hath quantitie And indeede if the Consecrated Host be round and this Host be the body of Iesus Christ it followeth in good Sylogisme that some body of Iesus Christ is round But if the Conclusion be false so must also one of the propositions be Wee therefore demand which of the two it is 28 Also when Victor the third was poysoned in a Challice and Henry the seauenth Emperour in an Host we demand what it was that was poysoned Saying that it was Bread and Wine you deny the Transubstantiation Saying it was the body of Iesus Christ that was poysoned you doe prophane it Saying that it was the accidents the colour and measures that were impoysoned it were not onely to mocke at it but also to make the accidents Subiects of the substance And all this miracle is onely to kill a Pope and a good Emperour 29 Sith also the Church of Rome doth hold that the body of the Lord is fully whole in euery part of the consecrate Host doth she not by consequent say that the point of the holy Pen-knife that pricked the Host where-out sprang drops of bloud pricked Iesus Christ in all parts of his body For that Iesus Christ glorified can yet

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

Councell within 600. yeeres after Christ which called the Sacrament their Lord and their God I yeeld to Popery If on the contrary he will promise to become Protestant if I can shew him an approued Father or Councell which speaking hereof cals it panem Domini not panem Dominum the bread of the Lord not Bread his Lord. 14 If any Papist can shew me any approued Father or Councell within 600. yeeres after Christ which held it lawfull for a Christian at Communion time to stand by and looke on though he partaked not thereof I yeeld to Popery If on the contrary he will promise to become Protestant if I can shew him out of approued Fathers or Councels within that time that slanders by were required to depart or else to draw neare and communicate 15 If any Papist can shew me any approued Father or Councell within 1000. yeeres after Christ which taught that a man may dine of a fasting day I yeeld to popery If on the contrary he will promise to become Protestant if I can shew him out of approued Fathers Councels that the constant practise of the Church was to fast till night 16 If any Papist can shew me any approued Father or Councell within 1000. yeeres after Christ vvhich taught that a Minister or Priest as they call him sinnes more grieuously if he marry then if he play the fornicator abroad or if he keep a whore at home I yeeld to Popery If on the contrary he will promise to become Protestant if I can shew him out of an approued Father or Councell within that time that it was held much worse for a Minister or Priest to play the whoremaster then to marry 17 If any Papist can shew me any approued Father or Councell within 1000. yeeres after Christ vvhich was of opinion that a man who had vowed chastitie was not guiltie of breaking his vow by whoring but onely by marrying I yeeld to popery If on the contrarie he will promise to become Protestant if I can shew him out of an approued Father or Councell that by whoring Votaries were guiltie of breaking their vow of chastitie as well as if they marryed 18 If any Papist can shew me any approued Father or Councell within 1000. yeers after Christ which taught that a notorious offender might be absolued from his fault before some penance was inioyned and performed by him I yeeld to Popery If on the contrary he will promise to become Protestant if I can shew him out of approued Fathers or Councels within that time that before absolution they alwaies inioyned some penance and ordinarily saw it performed 19 If any Papist can shew me any approued Father or Councell within 1000. yeeres after Christ which held it vnseemely for men and women to sing Psalmes together in their publike assemblies I yeeld to popery If on the contrary he will promise to become Protestant if I can shew him an approued Father or Councell vvithin that compasse of time which approued of such singing 20 If any Papist can shew me any approued Father or Councell within 100. yerees after Christ vvhich ●aught that men might vow to goe on pilgrimage especially to Ierusalem vvithout their Wiues consent and goe according to their vow I yeeld to Popery If on the contrary he vvill promise to become Protestant if I can shevv him that such vowes are flat contrarie to the Scripture 21 If any Papist can shew me any approued Father or Councell within 500. yeeres after Christ which writeth that the Pope by his command called all or any of the first foure generall Councels I yeeld to Popery If on the contrary he will promise to turne Protestant if I can shew him out of approued Fathers or Councels within that time that the Emperours called all those foure by vertue of their authoritie 22 If any Papist can shew me any approued Father or Councell within 500. yeeres after Christ which writes that the Bishop of Rome was president in all those foure generall Councels eyther in his owne person or by his deputies I yeeld to Popery If on the contrary he will promise to become Protestant if I can shew him out of approued Fathers or Councels within that time that other Bishops sate as presidents in some of those foure and in other generall Councels following and that in their owne right 23 If any Papist can shew me out of any approued Father or Councell within 600. yeeres after Christ that the Pope was not subiect vnto the Emperour I yeeld to Popery If on the contrary he will promise to become Protestant if I can shew him out of approued Fathers or Councels within that time that the Pope was subiect vnto the Emperour and that the Christians acknowledged none but God himselfe to be aboue the Emperour 24 If any Papist can shew me any approued Father or Councell within 1000. yeeres after Christ which appropriated the name Pope to the Bishop of Rome onely I yeeld to Popery If on the contrary he will promise to become Protestant if I can shew him out of approued Fathers or Councels that all Bishops generally and some Elders in ancient time were called Popes FINIS Mounsieur de la Forse Concil Trid. Sess 7. c. 11. Innocent 3. lib. 2. de Mist Missae cap. 58. Efficit super ea Crueis signaculum vt per crucis virtutem omnes conatus Diabolica malignitatis effugiat ne contra Sacerdotem vel Sacrificium aliquo modo praeualeat Rom. 4. Rom. 4. Rom. 3. Bellarmin lib 2 De Amiss Gratia cap. 18. §. dicet Non peccat Magistratus si meretricibus certam locum vrbis incolendum attribuat quamnis certo sciat eo loco ipsas non bene vsuras Potest enim permittere minus malum vt maiora impediantur Bellarmine in his fourth Booke of Christ Cap. 11. Also the Catechisme of the last Councell of Trent in the Article of the descention into Hell Pag. 63. Iames 5.16 Non elegit Deus homines quia vidit se eligendum ab eis ipsoque boni operis fructum allaturos in bono perseueraturos sed elegit vt faciat bene operantes in bono perseuerantes 2 Chron. 6.30 Quorum meritis precibusque rogamus Lib. 1. Indulgen cap. 4. in the end of the Chapter a Hac ratione c. Apostoli praeceperant secundas adire nuptias propter incontinentiam hominum Nam secundam quidem accipere secundum praeceptum Apostoli licitum est secundum autem rationem veritatis verè fornicatio est c. * For the places oft-times appointed to the Protestants for exercise of their religion are some miles distant from their habitation Cir. Offic. 3. Omnibus viris statuae ad eas Thus Cerei Ouid. Ep. Medeae Ardet vt ad magnos pinaea taeda deos Cereos non clara luce accendimus vt tu frustra calumniaris sed vt tenebras noctis hoc solatio temperemus V. Hier. ad Euag Cyprian lib. 1. Epist 3. Hier. aduersus