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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

de contribuer vos soins pour appaiser les troubles de la Chrestienté F. Leon de Paris Gardien of the Capueins of the Conuent of S. Honorie Fr. Archangell of Paris Gardien of the Capucins of S. Iameses Fr. Baltazar Langlois Prior of the Dominicains of S. Iames street F. Renault de Vault Prior of the great Conuent of the Carmelites of Paris Doctor of Diuinitie où nous prenons vn interest bien plus sensible qu'en ce qui nous pourroit concerner THE PRINCIPALL POINTS OF THE FAITH OF THE Catholike Church DEFENDED AGAINST the vvriting directed to the king by the foure Ministers of Charenton THE FIRST CHAP. MINISTERS SOVERAIGNE LORD The knovvledge which we haue of the mildnes of your naturall disposition makes vs hope that you will heare vs in our iuste complaintes and that to giue iudgement in an importāt cause you will not be satisfyed with hearing the accusation Againe the greatnes of your courage and the vigour of your witt which out run tyme and outstripe your age and wherof God hath alreadie made vse to restore peace to France fills your subiects vvith hope to see Peace and Pietie florish and Iustice maintayned vnder your raigne ANSWERE ONe may see that by experience in the first lines of your writing which is frequently noted by aunciēt historians Arrius in ep ad Constant apud Sozom. lib. 2. c. 26. Nestoriani tom 3. Conc. Ephes c. 18. that it is an ordinarie thing with such as erre in Faith to charme the eares of Princes with specious words that they may with more facilitie make glide into their hearts and imprint therin the opinions which they professe You extolle his Majesté thinking vnder the sweetnes of a truth to make him take downe that which is depraued in your beleifs and to couch vnder faire appearances the serpent which doth distroy soules as that Aegiptian hidde the aspe vnder figues which slew her The qualities which you attribute vnto the kinge doe truely appertayne vnto him nor haue I indeede any thinge to doe vpon this subiect but to approue the prayses wihich you asscribe vnto him and withall to adde to them euery one knowing not onely the strength of his witt and the fulnes of his courage but further the soliditie of his iudgement the inbred goodnes of his nature his pietie towards his people and zeale in point of Religion Yet in truth one that would be rigorous considering that a Respons ad epist Luth. Henry the eight king of England vvhom you so highy esteeme cōtemnes the prayses which Luther whom he condemnes of heresie ascribes vnto him might propose vnto his Maiestie to impose silence vpon you or at least to stop his eares against that which euen with truth you speake to his aduantage But I will nether indeuour the one nor the other the vehement desire and hope I conceaue of your conuersion There is nothing sayde in this Chapter of the Ministers inuiting the king to iudge of their cause ansvver being made thereto in 3. Chap. oblige me to treate you more mildly I will content my selfe to discouer vnto him your craft which consists in thinking to please him in euerie thing to thend you may please him in this point and vpon this I dwell praysing you for the prayses you giue him according to your dutie each subiect being obliged to speake and thinke well of his king CHAP. II. MINISTERS You haue SOVERAIGNE in your kingdome many thousands making profession of the old Christian Religion and such as Iesus-Christ did institute it and the Apostles did publish and put it downe in writing who for this cause haue suffered horrible persequutions which yet could neuer impeach their continuall loyaltie to their soueraigne Prince yea when the necessitie of the kingdome called they ran to the defence euen of those kinges who had persequuted them They DREAD SOVERAIGNE serued Henry the great your Father of most glorious memorie for a Refuge dureing his afflictions and vnder his conduct and for his defence gaue battaills and at the perill of their liues and fortunes brought hym by the point of the sword to his kingdome maugre the enemyes of the state Of which labours damages dangers others then they reape the revvard for the fruite which we reape therby is that we are constrayned to goe serue God far from Townes that the entrie to any dignities is become to vs for the most part impossibile or at least full of difficultie That our new borne children who are carried a far of to Baptisme are exposed to the rigour of the weather whence many die that we are hindred to instruct them yet that which doth most aggreeue vs is that our Religion is diffamed and denigrated with calumnies in your Maiesties presence while yet we are not permitted to purge our selues of those imputations in the presence of the said Maiestie ANSWERE IT is the custome of those that are tainted with errour to brage most of that which they least haue and to boast of it in aduātagious words which are ordinarie with them as S. a S. Hieron Osea cap. 10. Spumantibus verbis rumēt Hierome doth remarke This truely is your proceeding while you somme vp by millions your followers in France though now they be reduced to a far lesse number Imitating herin the Donatists who though but few in number brought downe to a part of Affrike and that a litle one too did yet make brages of the multitude of their followers You make vse of a deceipt yet easie to be discouered you see that the scripture and all the b Hieron tentra Lucif Fathers make the Catholike Church the lawfull Spouse of Iesus-Christ more fruitefull then any adulterer wherevpon you attribute to your selues many brethren but in vaine it being cleare euen vnto the blind that the number of yours are no more considerable in respect of the kings other subiects then all those that are of your professiō in the whole world being compared to those who in all christendome liue vnder the lawes of the Romane Church That this is so it is easie for me to proue by the same argument which a S. Aug. cap. 3. de vnitat● Eccles lib. de Past c. 18. S. Augustine makes vse of against the Donatists for the vniuersall Church making onely appeare that your beleife hath no place in diuers townes and places of this kingdome where the Catholike Church is and that yet the Catholike Church is found in euery place where profession is made of your religion so it is not strange that when b Caluin 2. Colos 2. v. 19. videmus vt modo procer sit ac amplun Papae regnused prodigios magnitudine vrgeat Et in Praef. lib. de libero arbit Nos exiguun sumus home num manus illi Papistae ingentem faciunt exerc● tum some of your owne men doe compare the number of their followers with the number of Catholikes they confesse that theirs is

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

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