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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20986	The principall points of the faith of the Catholike Church Defended against a writing sent to the King by the 4. ministers of Charenton. By the most eminent. Armand Ihon de Plessis Cardinal Duke de Richelieu. Englished by M.C. confessor to the English nuns at Paris.; Principaux poincts de la foi de l'Eglise Catholique. English	Richelieu, Armand Jean de plessis, duc de, 1585-1642.; Carre, Thomas, 1599-1674, attributed name.	1635 (1635)	STC 7361; ESTC S121027	167,644	376

ought no more to be reputed Magistrates but are to be accused examined and condemned The people saith a Bucan de iure regni populus principem in ius capitis vocare potest Bucanan haue power to iudge of the life of kings It were to be wished b Lib. de iure regni Optandum est vt praemia à plebe decernantur iis qui tyrannos occiderint vt fierisolet iis qui lupos caedunt saith he againe that rewards were appointed for such as kill tyrants as we are wont to doe to those that kill woolues But what forme doe you obserue in these depositions None at all Vvhat respite doe you allow kings that are to be deposed by the people to recant None at all In your opinion they depose themselues when they behaue themselues otherwise then they ought so that the people are onely to oppose themselues and rise vp against them The kings of the earth saith c in 6. Dan. v. 22. 25. Abdicant se potestate terreni principes cum insurgūe contra Deum immò indigni sunt qui in numero hominū censeantur ideoque in capita potiùs corum compuere oportet quam illis parere Cal doe depriue themselues of power when they make head against the king of heauen Yea they are vnworthy to be numbred amongst men and therfore we are rather to spitt in their faces then to obey them If Princes saith a a Rnoxus quē Galuinus epist 305. virum insignem eximium virum ex animo colendum fratrem Beza ep 74. Euangelij apud Scotos restauratorē quem teste Vvitakero cō trou 2. quaest 5. cap. 13. Scoti omnes testantur fuisse spiritu prophetico Apostolico praeditum in admonitione ad Angliam Scotiam si Principes aduersus Deum ac veritatem eius tyrannicè se gerant subditi eorum à iuramento fidelitatis absoluuntur scotish man whom Caluine tearmes an excellent man Beza the restorer of the Gospell in scotland whom all the scots as Vvitakere relates esteemed to haue the spirit of prophesie If Princes saith this famous personage in your iudgement gouerne tyrannically against God and his truth his subiects are absolued from their oath of fidelitie But what cause is sufficiēt to depose a king according to your doctrine Onely religion no not that onely but many other more their wicked life their vices No man saith b Apud Osiand in epiton● centur 9. Nullus est Dominus ciuilis nullus est Praelatus nullus est Episcopus dum est in peccato mortali Vviclef is a temporall Lord none a Prelate none Bishope when he is in mortall sinne c In explan art 42. Principes quan●● perside extra regulam egerint possunt eum Deo depo ●i It is lawfull to depose Princes saith Suinglius when they do disloyally transgresse the rule of Iesus Christ which he thinkes they doe as he himselfe confesseth if they f Cum seelerates prouehit innouios praegrauat vt cum inutiles ventres otiosos sacrificos defendit Princeps aduance the wicked oppresse the innocent and defend the idle sacryficers to witt Catholikes as is to be noted I could proue out of a multitude of authours what is your sense in this behalfe which paines I would willingly vndertake if that which you teach vpon this subiect were as aduantagious as preiudiciall vnto you I will onely inuite the Reader to see a booke in titled the Protestants Apologie one of the most profitable that hath bene printed these many yeares where he will find far more passages vpon this subiect amongst the rest some which doe verifie that your Authours haue written that it is lawfull by diuine and humane law to kill impious kings that it is a thing conformable to the word of God that a priuate man by speciall instinct may lawfully kill a Tyrant a most detestable doctrine in euery point which will neuer enter into the thoughtes of the Catholike Church This is not yet all Hauing now seene what you deliuer touching the deposition of kings we must also see by your actions how you behaue your selues towards them Since your etrours were brought into the world by Luthere and Caluine you haue let no occasion slipe where you could make vse of your pretended power in which you haue not done it You put an armie a foote against Charles the V. whom by way of derision you instiled Charles of Gant to trouble him in his Dominions Surius ann 1547. and to depriue him of dominion You haue borne armes against three kings of France Francis the II. Charles the IX Henry the III. in the raigne of Charles the IX you coyned money in the name of another to whom you gaue the name of king Du Chesne in the historie of England vnder Elizabeth and Marie How did you vse Marie Queene of Scotland did you not make her captiue Did you not in prison cause her to renounce her royall dignitie Did you not thrice take vp armes against Marie Queene of England Did you not sett vp a pretended Queene against her Did not oue of yours attempt vpon her royall person Iane borne vp by the Duke of Northumberland In Flanders you dispoyled Philippe king of Spayne of a part of his Prouinces Christiernus Surius king of Denmarke was by yours dispossessed of his crowne driuen out of his kingdome afterwards clapt in prison where following the opinion of the tymes the dayes of his life were abridged by poyson Sigismond who at this day raignes in Polonie sees himselfe depriued of the crowne which appartaynes vnto him by right of inheritance and which his father did peacably possesse his vnkle who was of your profession being put vp into his place by your men You vsurped vpon the Emperour Rodolphus the last deseased Transsiluania which he possessed by iust title as king of Hongarie And all this following the example of your predecessour Caluine who cannot indure the Bishope of Geneua I will not say in qualitie of Bishope onely but euen in the nature of temporall Prince Vvhosoeuer shall reade the histories wherin what I speake is contayned shall see that in one age you disturbed two Emperours acctually spoyled one king excluded another out of his kingdome deposed one Queene made warre against another to bereeue her of her crowne bore armes against foure kings deposed other temporall Princes put a king to death brought a vertuous and wise Queene into captiuitie who had power to inlarge others with libertie whom in conclusion violating diuine and humane lawes you put to death after a most inhumane and incompassionate manner CHAP. IX MINISTERS TO bring more light and euidence vnto this matter we must giue your Maiestie to vnderstand that you nourish in your kingdome a faction of men who call themselues companions of Iesus as though it were too ●itle to be his disciples who haue made an oath of blind obedience and that

the Church then preiudiciall to the Maiestie of God who is the supreame and principall head of the Church that Christ as man vnder him should partake of the nature and power of head since it seemes to be more disaduantagious to God that Iesus Christ as man should be vnder him head of the Church then preiudiciall to Iesus Christ to admitt another man to be Head vnder him for so much as he himselfe is man Againe why should it more repugne that another man should be called head of the Church together with Iesus Christ in the law of grace then in the old law in which though Iesus Christ was the head of the Church yet was the High priest also called by that name as the holy scripture doth remarke and a Calu. 4. insl cap. 6. Magdeburg cent 1. l. 1. c. 17. Caluin doth acconwledge Further since Iesus Christ is king b Psal 1. and no lesse king of the faithfull then head of the Church how doth the kingly power wherwith he endowes kings stand with his owne royall Maiestie if the participation of the name of head be repugnant to the power which is in Christ And why he being a Ioan. 10. Pastour b 1. Petr. 3. Bishope and c Ioan. 8. light of the world doth it not diminish his honour to constitute vnder him other Pastours Bishops and lights of the world if it be absurd that any other then he should be held Head of the Church Vve maye add to this that wheras in the scripture it is not found Christ alone is Head of the Church but onely that Christ is head d 2. Coloss ● 2. of the Church and wheras Gods is e Matth. 19. onely good onely f 2. Machab. ● iust onely g Apoc. 15. holy why doe you grant that both the name and nature of good iust holy may be fund in others then God and yet that the name and nature of head belongs to God alone Vvherfore since Christ is not onely called Pastour but h Ioan 10. Erit vnū ouil● vnus pastor one Pastour which imports one onely Pastour as vnus Deus one God signifies one onely God in holy Vvrit why doe you ascribe the essence of Pastours to others and not that of head Now wheras things ranged in a certaine order and subordination cannot be said to be contradictorie by consequence the authoritie of S. Peter ought not to be esteemed preiudiciall to the dignitie of Christ to which it is not onely subordinate but inferiour and subiect by many degrees Inferiour in its extent since Christ is head of Angells and men as it appeares by the ● of the Ephe. and the first to the Collos The Pope is onely the head of the Church of men wheras Christ is the head vniuersally of all men as well those that raigne aboue in heauen as those who liue below in earth being the Head of the Church Militant euen comprehending therin the Pope himselfe S. August in Psalm 86. Quemadmodū aeperte dicitur Sanctus Sanctorum si● figurate dicitur fundamentum fundament●●um whence he may iustly be called Head of the Heade as S. Augustine instiles him the fundation of Fundations But the Pope is not heade ouer himselfe but onely ouer the rest of the body of the Church Inferiour in point of dignitie sinco Christ is not onely the head which doth direct but also which by his grace doth infuse life by whom as we read in the 2. to the Collos the whole body doth growe into the augmentation of God And the Pope ●sa head which doth not infuse life but directeth onely wheras Christ ●s the Principall head of himselfe with power of excellencie by which ●e instituted the Sacraments iustifies without sacraments and finally disposeth of all things in the Church as in his owne proprieties But the Pope is onely the Vicaire of Christ and the ministeriall Heade of the Church nor is he indued with that power of excellencie nor indeede with any at all but such as Christ imparts vnto him Inferiour in the extent of tyme being Christ was head from all eternitie wheras the Pope is Head onely in tyme. Inferiour To conclud in respect of necessitie sithens Christ is the essentiall Head without whom the Church is not able to subsiste one onely moment But the Pope is so head of the same that without him it could for a tyme subsiste Moreouer the Church is the body of Christ not of the Pope For Christ being as it were the Hypostasis and basis of this body he supports all the members therof and workes all in all He sees by the eyes heares by the eares teacheth by his Doctours baptiseth by his Ministers by all he doth all which doth not suite with the Pope Noe man now in my iudgement can apprehend S. Peters authoritie in the Church to be preiudiciall to that of Iesus Christ since it is wholy of another nature and rancke then his and his withall inferiour and subiect to it Nor can the name of head any more preiudice Christ since names doe add nothing to the nature of things nether doe they signifie the same nature or equall power with the diuers subiects to which they are attributed sith euen the least similitude and conformitie is sufficient to allote the same names to subiects of sundrie natures Finally if Christ be iniured for that he being the head of the vniuersall Church yet the name and nature of Heade is conferred vpon S. Peter his Lieutenant and Vicaire generall ouer the whole Church why is there not also iniurie done vnto God he being as well the head of euerie particular Church when the same honour is done to his Lieutenants therin Or if as well in the one case as the other his honour be diminished why doe you in conseruing him from one iniurie permit another to come vpon him You will happily deney your selues to be called the Heades of your Churches but the answere is friuolous Saenderus de Schismate Anglican Ribadeneira de codem Du Chesne in hist Anglic in vitae Elizabeth since deney you cannot that your brethren in England doe accnowledge the king of great Bri●anie to be the Head of the whole Church of England yea and that which deserues a diligent remarke as well tēporall as spirituall Vvhence may be gathered that ether the dignitie of the Pope doth not in any sort derogate from the dignitie of Christ or if it doe derogate the same honour also in the king of England doth derogate from Gods hononr But if granting the one you doe yet impugne the other I demande supposing that you meane not to haue your owne will to stand for a reason a reason of the disparitie Nor will it a white auayle you to deney the paritie by affirming that a particular man is sufficient to gouerne a particular Church yet not an vniuersall Church because the question here is not of the actiuitie or extent of

is nothing in all this which is not most conuenient you wrong vs in vpbrading vs with it and in striuing to bring our holy Father into hatred as though forsooth by vertue of that letter he would haue made some aduantage ouer this state which is altogether ridiculous Your strife in this is to make the Popes power be suspected by all the kings of the earth But regall dignitie and the dignitie of the Church haue noe repugnancie the duties which we render to the holy Sea doe no wayes hinder vs to make appeare by effects what you professe in words to wit that a subiect owes his life and all his fortunes to the defence of the dignitie of his king's crowne In this you shall continually haue vs not for companions onely but euen for Guides And doubtlesse if you second vs as I beseech God grant and giue credit vnto vs France shall conserue her peace which hitherto hath bene too much troubled by yours But with what face can you affirme that the Pope hath the thirds of the the territories of France that he hath seduced the fift part of the knigs subiects from their obedience to him and that out of the kingdome we haue another soueraigne in pointe of temporalities It is false that the Pope hath the third part of France seeing he hath onely the Countie of Amgnion which his Predecessours bought of the Counts of that Prouince It is false that he withdrew the Clergie from their obedience to their king sith they preach obedience vnto and will preach it all the dayes of their life in word and worke It is false that we doe not esteeme our selues the kings subiects sithens in subiection to him we are readie to spend our liues for his seruice It is false that we did not submitt our selues to temporall iurisdiction as though to pretend exemptions in certaine cases by the concession and grant of our Princes whose authoritie is in question were to franchise our selues from their iurisdiction and to inioy a benefit granted by a king in vertue of his Grant were not rather an accnowledgment of his authoritie then a withdrawing from it It is false that we accnowledge any other soueraigne in our temporalls then our king It is false that the Pope pretends to haue authoritie to put kings to death False that he practised this pretended power false that he holds this kingdome to be a fief which holds on and owes homage to his chaire false to conclud that the king liues but at his discretion Kings would be immortall if their conseruation depended vpon Popes who wish their good as parents the good of their children Vvhy did he who to the great happines of all Christen dome sits now in the chaire of Peter The censure of Ianuarie 1613. cause Becanus to be censured who had put out seditious propositions and with all importing danger to kings but to prouide for their safetie Vvhy did he approue that the Clergie of France in the assemblie of the states and that Sorbone at other tymes did renew the publication of the article of the Councell of Constance which pronunceth a curse vpon those that doe attempt vpon kings vnlesse their liues were as deare to him as his owne You passe ouer these truthes in obliuion and not without reason seeing they discouer to all men that it is false to affirme that the Popes and Clergie of France doe not affect the kings prosperitie they doe and will alwayes doe in such a measure that the Pope will not omitt to indeuour any thinge which may tend to their good nor will the Clergie-men of France euer spare their owne liues to assure the life of their saueraigne If accusations were enough to make a man culpable none would be found without faulte innocencie would not be exempt You are bold in laying aspersions but that which is your disgrace is that you fall short in your proofes You make vs criminall in point of our dutie towards our France while to you she stands bound for benefits as though forsooth her defence were onely found in your hands and your weapons were her warrant against the vsurpations of strangers You doe wisely to tearme them strangers least your owne enterprises might be comprised which are so frequent and palpable that the weakest witt will with facilitie deserne that it is not your affection to your king which makes you so zealous of their greatnes but your hatred to the Pope and the vniuersall Church And that it may not seeme that I impose vpon you I will make clearly appeare that you grant a far greater power to the people then that which you deny the Pope which is exceedingly disaduantagious to kings for there is no man that doth not esteement a thing far more perilous to be exposed to the discretion of the rude multitude which doth easily though falsly esteeme it selfe oppressed and which is a many headed Hyder which is ordinarily gouerned by its owne passions then to be subiect to the correction of a tender Father whose hart is full of affection for his childrens aduantage The common people a Lib. de iure regni Popule ius est de sceptro regni disponends pro libito suo saith Bucanan whom b Epist. 78. Beza accnowledgeth to be excellent and a man of great merit haue right to dispose of the scepters of kingdomes at their will and pleasure Bad Princes saith an c In Apolog. Godman English man who was d Epist 306. Caluins intimate friend and whom he called brother according to the Law of God ought to be deposed and in case the Magistrates neglect to doe their dutie the people hath also as free libertie to doe it as though ther were no Magistrate at all and in those circunstances of tyme God enlargeth them with leaue to vse the sword a Goodman in Apolog. Reges ius regnandi à populo habent qui occasione data illud re●ocare potest The same Authour in the reigne of Marie Queene of England composed a booke intitled of obedience printed at Geneua approued by Beza and Caluine wherin these words are found Kings haue right to raigne from the people who vpon accasion can also reuoke it Nor are you content with saying that kings may be deposed you steppe on further teaching that they may be punished condemned and slayne That a reward is to be giuen to the executioners of so horrible and execrable crimes The People saith Vvicklefs followers as b Osiander in Epist centur art 17. Vulgus provoluntate sua punire potest principes peccantes Osian relates may as they shall please punish their Princes which offend The c Goodman in Apolog. Protestant booke wherof I made mention aboue printed at Geneua in the Raigne of Queene Marie of England saith that if Magistrates transgresse the law of God and oblige others to doe the like they fall from the dignitie and obedience which otherwise is due vnto them and