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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

onely to take away Ambition from his Disciples But I say that it was not onely his meaning to take from them ambition but all such occasions as tend to ambition together with the fewell of contentions and pride for the worde of God forbiddeth both the euill and the occasions of euill Now that the Monarchy of the Church doth nothing but puffe vp the hearts of those that are climed vp to it there is none that doubteth but such as are hired to flatter or haue not much troubled themselues with the reading of histories whereof we shall produce some proofes hereafter yea Leo Bishop of Rome in his 82. Epistle confesseth this fault to be in himselfe and after he had spoken against those Bishops that hunt after Lordship and authority he addeth these wordes meipsum quodenimodo in Culpam trahi sentio I finde my selfe in a sort drawne into this fault And further the wordes of Iesus Christ herein are very expresse for after hee had said The Kings of Nations rule ouer them hee saith not take you heede that you desire not Souerainty in the Church but thus he saith It shal not be so among you As if he should say they beare rule but you shall not beare rule hee forbiddeth not onely the desire of Dominion but Dominion it selfe Coeffeteau addeth that when Iesus Christ went vp into heauen he did in such sort substitute a visible head as that he hath not bereaued himselfe of the title and quality of Monarch and that he is a more perfect and absolute head then the Pope but of lesse vertue and power then the holy Ghost whereof he doth well to aduertize vs And surely in my opinion Iesus Christ is much bound vnto him The wordes of S. Luke 22. I haue prayed for thee that thy faith faile not haue already beene sufficiently examined and so hath that saying of S. Ierome lib. 1. against Iouinian cap. 14. There so loweth after that Controuersie about the Keyes which the Pope causeth to ringe so loude stil grounded vpon this false supposition that he is the Successor of S. Peter not onely as Bishop of Rome in which sense the Ancients vnderstood it but also in the charge of Apostleship and as the vniuersall head of the Church which neuer any Father eyther beleeued or thought Albeit that that which was spoken to S. Peter doth nothing at all belong to the Bishop of Rome yet we will examine the wordes Iesus Christ then Mat. 16. after Peter had confessed him to be the Sonne of the liuing God saith Blessed art thou Simon the sonne of Iona for flesh and bloud hath not reuealed this vnto thee but my Father which is in heauen And I say vnto thee that thou art Peter and vpon this Rocke will I build my Church and the gates of hell shal not preuaile against it And I will giue thee the Keyes of the King dome of heauen and whatsoeuer thou bindest on earth shall be bound in heauen and whatsoeuer thou loosest on earth shall be loosed in heauen Mr. Coeffeteau produceth this saying Fol. 85. for to Establish the Primacy of S. Peter ouer the other Apostles but he sheweth not how nor wherein nor alleadgeth he any proofes at all It is peraduenture because Christ hath said Thou art Cephas and that Cephas signifieth the Head If a man will beleeue Pope Anaclet in the two and twentieth Distinction Can. Sacrosācta Cephas id est caput principiū with a profound and compleat skill in Grammer It may be also that it is because he said to Saint Peter Thou art Peter and vpon this Rocke will I build my Church Whereupon they inferre that the Church is founded vpon S. Peter But I say that these wordes import no such matter for hee saith not Thou art Peter and vpon thee Peter but vpon this Rocke that is to say vpon Iesus Christ whom hee confessed a little before and who is oftentimes termed a Rocke And it is euident that our Lord doth manifestly distinguish betweene Petrus and Petra the person of Peter and the Rocke and especially it is to be obserued that in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word of a double sense for it is both the proper name of a man and it doth also signifie Rocke whereof it followeth that the allusion would haue carried a farre better grace if S. Matthew had said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the spirit of God that guided the handes of the Apostle chose rather to let go that ornament of speech for preuenting of errour and sayth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresly distinguishing the person of Peter from the Rocke For if the Church be founded vpon S. Peter it must needes be done eyther vpon his person or vpon his Doctrine that was all one with the rest of the Apostles and in this respect they are all Foundations alike if vpon his person then assoone as he is dead and another in his place the foundation of the Church is changed and it may be much for the worse Likewise when the Papall Sea hath beene many yeares voyde which hath often happened the Church of God hath then beene without Foundation Furthermore if the question be of the first and most principall Foundation S. Paul 1. Cor. 3. saith No man can lay another Foundation then that which is already laid which is Christ Iesus And that maketh S. Peter to call him the cheefe Corner-stone 1. Pet. 2. And if the Apostles be at any time called Foundations it is in respect of the Doctrine that they teach And for this reason the holy Scriptures make them equally Foundations as Ephes 2. vers 20 Being builded vpon the Foundation of the Apostles and Prophets Iesus Christ himselfe being the cheefe Corner-stone And Apocalip 21.14 The wall of the Citie which is the Church had twelue foundations in which were the twelue names of the Apostles of the Lambe Since then they be all foundations who can shew any place of the word of God that maketh one of the Apostles a Foundation aboue the rest The Fathers haue vnderstood it thus Origen vpon Matth. 16. If thou thinkest saith he that the whole Church was founded vpon Peter onely Quod si super v. num illum Petrū tātum existimas aedificari totam Ecclesiam quid dicturus es de Iohanne filio tonitrui desingulis Apostolis Omnibus Apostolis omnibꝰ per fectis fidelibꝰ dictum videtur Petra Christus qui donauit Apostolis suis vt ipsi quoque petrae vocentur Tu es Petrus c. what wilt thou then say of Iohn the sonne of Thunder and of all the other Apostles And hee vrgeth much these wordes Vpon this Rocke I will build my Church as spoken to all the Apostles yea further to all the faithfull This seemeth saith he to be spoken to all the Apostles and to all the perfect faithfull for they are all stones or Rockes and vpon them is the Church builded S. Ierome in his first

out of Saint Cyprian is altogether disguised and clipped and is nothing to the purpose Saint Cyprian speaketh to the faithfull who assayled with contagion had seene their Fathers their bretheren their children die before them and enter into Paradise before them He saith then vnto them our Fathers Magnus illic nos charorum numerus expectat parentum fratrum filiorum freques no● copiosa turba desiderat iam de sua immortaletate secura adhuc de nostra sollicita Mothers bretheren and Children waite for vs in great number and a great troupe doth desire vs being assured of their owne immortality but in care of our Father To what purpose is this to defend the seruiceand titles which they yeeld to the Virgin Mary To what purpose is the generall mention of the Saints deceased seeing that he speaketh onely of them who haue knowne vs in this life And though he should speake of all the Saints what doth this make against vs who haue neuer denyed but that the Saints doe desire our saluation and pray for the Church in Generall although they doe not know the necessities nor the prayers of particular persons This falsehood of Coeeffeteaus is followed with another of the interpreter of Ireneus who speaketh thus Euen as Eue was seduced to turne away from God Sicut illa seducta est vt effuge ret Deum sic haec sua sa est obedire Deo vti virginis Euae virgo Maria fieret aduocata so Mary was counsailed to obey God to the end that the Virgin Mary might become aduocate for the Virgin Eue. The very reading doth make the place to be suspected so litle comelinesse hath it and lesse sence It was in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vt fieret consolatrix that is to say to the end that Mary might be the comforter of Eue. For God hauing condemned Eue gaue her this seed of the Woman which is the Virgine Mary for a consolation The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in S. Iohn ca. 14.26 signifieth a comforter is also vs ed by Saint Iohn 1. Iohn 2.1 to fignifie an aduocate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we haue an aduocate with the Father The same Ambiguitie deceiued Tertullian Cap. 9. of his Booke against Praxeas where he thus rendreth the wordes of Iesus Christ Ioh. 14.16 I will pray vnto the Father and hee shall giue you another aduocate The same fault is found in the booke of Nouation of the Trinity cap. 28.29 After these come other two false peeces namely the Liturgies of S. Basil and of Chrysostome which all the learned acknowledge to be forged yea so grossely that euen in the Liturgie attributed to S. Chrysostome there is mention made of the Emperor Alexius who was borne some seuen hundred years after Chrysostome Moreouer there is prayer made for Nicholas Pope of Rome which was neuer the custome of the auncient Greeke Church Nay further the fashood is double for not onely the parcels alleadged are false in themselues but also it is falsly said by Coeffeteau that in the Li●urgie of Basil the Virgin is inuocated It is one thing to pray vnto her another to make a commemoration of her We will close vp these false passages with a true one out of S. Epiphanius in his 79. Heresie which is the Heresie of the Collyridians Surely the Virgin was a Virgin worthy to be honoured but yet she was not giuen vs to be adored for euen she her selfe adored him who was borne of her according to the flesh but came downe from heauen out of the bosome of the Father And therefore the Gospell doth arme vs against this abuse telling vs that the Lord himselfe said vnto her What haue I to doe with thee woman mine howre is not yet come To the end that no man should presume more then he óught vpon the Virgin Mary nor should attribute to her too much excellency he calleth her woman as it were prophecying of the things that should come to passe in the world by reason of Schismes and Heresies for fe●re least some out of too much admiration of her should fall into the dotages of this Heresie Now hee speaketh of an Herefie which offered a cake to the Virgin Mary but yet did not yeelde her the fourth part of the honour which the Church of Rome doth vnto her Most singular is that aboue the rest which he addeth Let MARY be had in honour but let the Father and the Sonne be adored Let no man adore MARY I say not a woman but neyther man himselfe It is to God that this mystery is duc The Angels themselues are not capable of such an honour And it is worth the noting that he girdeth at this Title of the Queene of Heauen and I beseech the Reader to obserue it Let Ieremy saith he represse those odde house-wiues that they trouble the world no more and that they may no longer haue this word in their mouthes We honour the Queene of heauen And so S. Ambrose in his third booke of the Holy Ghost And for feare saith he least some man would deriue this same to the Virgin MARY Lib. 3. cap. 12. Mary was indeede the Temple of God but she was not God And therefore we must adore him alone who wrought in this Temple Let Coeffeteau then cease to pay vs in this false coyne and let him not shew vs like a cousening Lapidary his counterfeit Iewels in the darke was he not affraid to lay open his false dealing in this Theatour Or did he thinke that he had to do with a King that was blinde and without reading The best is that al this seruice of the Virgin which they call now adayes Hyperdulia and which maketh vp a good part of the Romane Religion hath no foundation in the word of God Onely our Aduersaries bring in men speaking to this point but they put their speeches before hand in their mouthes and make them say that which they neuer beleeued How commeth it to passe that Saint Iohn who serued the Virgin Mary as a sonne after the death of Iesus Christ and the rest of the Apostles who loued and honoured her had yet neuer recourse to her intercession they might haue said in themselues we haue in heauen a Lady Aduocate one that is so neere vnto vs and who now is Queene of heauen and yet neuerthelesse if we beleeue this people they were so ill aduised as not to make profite thereof they did not value nor make vse vnto themselues of this aduantage neyther haue they councelled vs to addresse our selues vnto her but what boldenes is this in wormes of the earth to attribute vnto a creature the Empire of heauen and of the world without being instructed what was the will of God therein As if the breefe flyes or Hornets had taken vpon them to establish some man in the Popedome Let the word of God then bee heard therevpon which is the thing that we will doe in

booke against Iouinian The Church saith he is founded vpon S. Peter albeit in an other place the same is also built vpon the other Apostles and the strength thereof is equally grounded vpon them all Vnica est faelix fidei p●tra Petri ore confessa Hilary in his second booke of the Trinity It is the only blessed stone of the faith confessed by the mouth of S. Peter And in his sixth booke Vpon this Rocke of the Confession the Church is founded S. Ambrose vpon the nine and thirtieth Psalme Quod Petro dicitur caeteris Apostolis dicitur That which was said vnto S. Peter was said vnto the rest of the Apostles also Cyril in his fourth booke of the Trinity expounding the same place saith Opinor per Petram nihil aliud quam inconcussam fir mis●mam discipuli fidem voluit I thinke that by the Rocke was nothing else meant but the firme and constant faith of the Disciple S. Augustine in his 124. Treatise vpon S. Iohn expounding these wordes Super hanc ergo petram quam confessus es aedificabo Ecclesiam meam Petra enim erat Christus Quid est supra hanc petram aedificabo Ecclesiam meam Super hanc fidem Super id quod dictum est Tues Christus filiꝰ Dei viui Bellar. lib. 1. cap. 10. § Addo Augustinum ex sola ignorantia Hebreae linguae deceptum esse faith Vpon this Rocke that thou hast canfessed will I found my Church And vpon the Epistle of S. Iohn his 10. Treatise and 60. Sermon vpon the wordes of our Lord What meaneth this Vpon this Rocke will I build my Church Surely thus much is meant Vpon this faith vpon this that hath beene said Thou art that Christ the Sonne of the liuing God And forasmuch as he had said in other places that the Church was founded vpon Peter he recalleth himself in his first book of retractations cap. 21. Because saith he that Iesus Christ said not vnto him Tu es petra Thou art the Rocke But Tu es Petrus Thou art Peter Now this Rocke saith he is Christ Which Bellarmine vnable to denie thought it better to affirme that Augustine erred for want of knowledge in the Hebrew tongue Chrysostome vpon Matth. 16 Vpon this Rocke that is vpon the faith of this confession And in this Sermon vpon the Pentecost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath said vpon this Rock and not vpon Peter for he hath not founded his Church vpon men but vpon faith and what faith was this Thou art Christ c. Eusebius Emissenus in his homily vpon the Natiuity of S. Peter expoundeth these wordes in this manner I will build my Church vpon that stone which thou beginnest to lay in the Foundation of faith vpon that faith which thou teachest saying Thou art Christ the Sonne of the liuing God For the Apostle agreeing with this opinion saith That none can lay any other Foundation then that that is laid Iesus Christ What say the Councels hereunto In the Councell of Calcedon Super hanc confessionem robora ta est Ecclesia Dei fidem pag. 223. of the Edition of Collen vpon this Confession which Peter hath made and vpon that faith is the Church grounded Super hanc petrā id est super meipsū qui significor per petram aedificabo Ecclesiam meam Nay the Glosse of the Canon-Doctors themselues vpon the goodly extrauagant Vnam sanctam saith Super hanc petram id est super meipsum qui significor per petram aedificabo Ecclesiam meam Vpon this Rocke that is to say vpon my selfe that am the Rocke and am signified by the Rocke will I found my Church Reade the exposition of Lyranus vpon Matth. 16. for it agreeth fully with this and setteth it downe in expresse termes But it may be Coeffeteau alleadgeth this passage or sentence because it saith I will giue thee the keyes of the Kingdome of heauen and whatsoeuer thou bindest on earth shall be bound in heauen and whatsoeuer thou shalt lose on earth shall be losed in heauen By the Kingdome of God the Gospell ordinarily doth vnderstand the Church of God vpon earth and consequently the Keyes of the Kingdome of God signifie the Church to bring men into the Church or exclude them from it This is cheefly done by preaching the word of God which our Lord for that cause Luc. 11. calleth the key of knowledge vnto which Preaching is annexed the power of admitting sinners to repentance and to the peace of the Church when they are come to receiue the word and submit themselues vnto it or if they are impenitent to shut them out from the communion of the faithfull This same power is signified by the wordes of binding and losing for wee are naturally in the bondes of Sathan but the preaching of the Gospel freeth and deliuereth vs when by faith we apprehend it by which the children of Abraham are vnbound whom Sathan hath fettered Luc. 13. ver 16. And if any man oppose himselfe against this word either by vnbeleefe or of a prophane humor by the same preaching first generally propounded and after particularly applied to the impenitent sinner by Ecclesiasticall censure the iudgements of God and his curse are denounced vnto him the which holdeth the sinner bound and are vnto him as chaines by which Sathan leadeth him captiue and draweth him with an insensible violence into perdition vnlesse by his earnest repentance hee free himselfe of those bonds and returne to God Here then Iesus Christ sheweth that God ratifieth in heauen both the reception of a repenting sinner and the reiecting of him that is impenitent and willeth that during his obstinacy by which he dispiseth the Church he be held as a Publican and an heathen Matth. 18.17.18 We are then to learne whether this power was giuen to S. Peter alone or to all the Apostles I say that that which was promised to S. Peter Matth. 16. was also promised to all the Apostles the eighteenth of the same Euangelist ver 18. Verily I say vnto you that whatsoeuer you shall binde vpon earth shall be bound in heauen and whatsoeuer you shall lose vpon earth the same shall be losed in heauen 2 Assuredly it is a most ridiculous presumption to thinke that any man now adayes doth better vnderstand the wordes of Iesus Christ then the Apostles did But it is more then euident that the Apostles did neuer suppose that by these wordes of Christ any superiority was giuen to S. Peter for had they so beleeued they would neuer after that haue contended amongst themselues for preheminence as they did Luke 22. but one day before the death of our Lord. 3 Aboue all things this is to be noted that Iesus Christ doth not here giue vnto Peter the power of binding and losing but only promiseth to giue it him which he performed after his resurrection Iohn 20. in which place he giueth like power to all his Disciples saying Receiue yee

the holy Ghost to whom soeuer you shall forgiue their sinnes they shall be forgiuen and looke whose sinnes yee retaine they shall be retained Now to vnderstand how farre the gift of any charge extendeth it selfe we must not so much respect the promises made as the actuall donation and the maner how it is receaued 4 Doubtlesse if by these words Iesus Christ had giuen vnto S. Peter power ouer the other Apostles he would haue commanded them to obey S. Peter and to acknowledge him for their Superior which is not found in any place of Scripture Now that Iesus Christ gaue the Keyes and power of binding and losing to all the Apostles Putas soli Petro dantur à Christo claues coelorum nemo ali bea torū accipiet cas Si autē cōmune est inter omnes quod dicitur dabo tibi claues reg ni coelorum quomodo non omnia quae superius sunt dicta ad Petrum omnium videantur esse communia it doth appeare not only by the reasons afore alleadged but also by the testimony of auncient Fathers Origen vpon the sixteenth of Matthew the first Treatise How then saith he hath Iesus Christ giuen the Keyes onely to S. Peter And shall not the other receiue them also Or if that which is said I will giue vnto thee the Keyes of the Kingdome of Heauen be also common to all the other why should not as well also all that that goeth before and that which followeth after be common though it were spoken to Peter Hilary in the fixth booke of the Trinity speaking to the Apostles Vos ô Sancti beati viri ob fidei vestrae meritum claues regai coelorum ligandi soluen d●ius in terra adepti O ye blessed men that by the merite of your faith haue the Keyes of the Kingdome and the power to binde and lose And then hee further saith Heare the Lordsaying I will giue thee the keyes c. That which is spoken to Peter is spoken to the Apostles Audi dicentem Tibi dabo c. Quod Petro dicitur Apostol's dicitur S. Ierome in his first booke against Iouinian All the Apostles receiue the Keyes of the Kingdome of heauen Cum illud vnus pro omnibus dixerit hoc cum omaib tauquam bersonam gerens ipsius vnitatis acceperit Ideo vnus pro omnib quia vnitas est in omnib S. Augustine in his 218. Tract vpon Iohn saith S. Peter spake these wordes for all and receiued the aunswere with all the other as representing the vnity in his person and therefore one receiued it for all because there was one vnity amongst them all In the Councell of Aix vnder Lewes the courteous the people is brought in speaking thus of the Clergy in generall By whom we are made Christians Tom. 3. Concil pag. 416. per quos Christiani sumus qui claues regni coelorum habentes quodommodo ante diem iudicij iudicant Who hauing the Keyes of the kingdome of heauen doe after asort Iudge before the day of Iudgement In the Councell of Paris vnder Lewes and Lotharius Emperours the third booke and eight chapter the Bishops of France speake thus This may easily be vnderstood by the wordes of the Lord Quod ex verbis Domini facile intelligere possunt quibus beato Petro cuiꝰ vicem indigni gerimus ait Quaecunque liga ueris c. when he said to Peter Whose place we vnwrothily occupie whatsoeuer thou bindest c. you see that they be all called the Successours of Peter and that they enioy his place And chap. 3. they giue those titles vnto Priests They are the strong Pillars vpon whom the whole multitude of beleeuers being founded Cap. 9. Ipsi sunt Ianitores quibus claues datae sunt regni coelorum Fol. 84. p. 2. are by them vpheld and supported Againe they are the Porters vnto whom the keyes of the kingdome of heauen are giuen But the Priests of Fraunce dare not speake now adayes in this stile To be short the case is so cleare that Coeffeteau is constrained to confesse that the Keyes were giuen to all the Apostles but he saith not with so large extent as they were to Peter See then the issue of this difference all our aduersaries acknowledge that the Keyes were equally giuen to all the Apostles but not in so high a degree as to S. Peter being demaunded where they finde this difference Or if there be any place of Scripture where Iesus Christ giueth the Keyes to S. Peter more then to the rest here they are as dumbe as fishes and when they come to the very exigent and issue of the matter they bleede at the nose and cannot produce any kind of proofe from the word of God Coeffeteau onely alleadgeth Hilary which is to bring in mans testimony against God and yet hee speaketh not any thing that eyther contradicteth the Gospell or vs for he onely saith that S. Peter is the Foundation of the Church and that he hath the Keyes but he saith not that he hath them more then the rest of the Apostles And if that Coeffeteau acknowledge that the Keyes are giuen to all the Aposties let him shew me in what place of scripture for there is not any place in the Gospell that speaketh of the giueing of keyes but this onely and here is no speech made of two kindes of giuing the keyes Besides it is easie for vs to proue that the Pope doth vniustly diminish the power of the Keyes giuen to all Bishops and Priests for since they be all Successors of the Apostles they ought to haue the same Keyes which the Apostles had Whence it followeth that God saith to all the faithful Pastors of the Church in the person of the Apostles That whatsoeuer they shal binde on earth shal be bound in heauen But the Pope correcteth this and sayth vnto them whatsoeuer you lose shall not be vnbound for there are certaine great offences which are called Cases reserued the absolution whereof lyeth not in your power but is a priuiledge peculiar vnto me Vnderstand now what these greeuous sinnes are that are thus reserued to the Pope Is it Paricide Incest treason against Princes murder or blasphemy against God No such matter that is euer pardoned by euery Bishop for such sinnes are but against the law of God but the sinnes that be out of their power are these See the Bull de caena Domini which is of cases reserued to the pope If any man hinder them that goe to Rome for Pardons if any man be an intruder into any Benefice or office Ecclesiasticall if any haue purloyned the goods of the Church or if any haue offended the Sea Apostolicall the absolution of such horrible sinnes as these are is no where else to be had but at Rome These are the cases reserued For to offend the Pope or to bereaue him of his profite is matter farre more heynous then to