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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

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

faith but according to S. Cyprian punishments of your perfidiousnes Hauing spoken of your persecutions you represent your fidelitie and seruices such if we beleeue you that euen the king who persecuted you to vse your owne words had fully tasted the fauorable effectes therof To what pourpose is it to make those indebted vnto you to whom you owe all that you are To what end is it to bragge that you were a refuge to that great king in his afflictions and crosses Vvhy doe you represent his crowne fastened vpon his head by the cement of your blood spilt in many battaills Frenchmen being no strangers in France that is not being ignorant of what past therin I cannot see to what end you so magnifie your seruices if not to giue way to all the world to condemne you out of their owne knowledge for there are none at all be they neuer so sharpe sighted be they neuer so diligent in runing ouer historie that can find out the seruices you haue rendred vnder Francis the first and Henry the second who are those vnder whom you may pretend with most shew of reason to haue bene persecuted since vnder their raigne endeuour was vsed to stiffe your errour in its birth vnlesse it be that as there are some who deeme they doe well when they doe no euill you repute it seruice not to haue disserued which yet would not be the wining of your cause it being certaine that if a man be obliged to any one for an euill he did not it is to him who had power to doe it and it is euident that in the raigne of those first kinges if you had a will to hurt your infancie did not second you with power to put it in execution And if from the raignes of these kings one passe to those of Francis the second and Charles IX and that you pretend to haue serued them the conspiracie of Amboise against the first and the Bataills of Dreux S. Denis Iarnac and Moncontour against the last the enterprise which was made at Meaux to seaze vpon his person are they to be counted in the number of seruices Since you make shew to haue rendred good for euil there is no question of seeking place of excuse to those actions but in case one should presse you to it you should neuer be able to fetch out the stayne which they fastened vpon your Predecessours foreheads And as litle can you couer it by your blood spent in a bloodie day since this action following the others one may well auerre that it was caused by those but neuer that those were caused by it And concerning Henry the third the seruices which he receaued from you will appeare by those which you afforded to his successour the Battaill of Coutras the taking of many townes and diuers other actions clearely demonstrating that in seruing the one you did bad offices to the other Thence it appeares in deede that your predecessours had serued Henry the Greate marrie that which goes amisse for you is that it appeares withall that they serued him not as king but as Fauourer of their secte sithens their seruices went before his comeing to the Crowne while yet he did openly fauour them at which tyme they could not lawfully assiste him against their kinge and that since the royall scepter fell into his hands which was the tyme indeede in which they were to die for him yet abbeit he were their king because hauing imbraced the Catholik faith he stood not in matter of religion Promotour of their Cause their fire became ice whose coldnes he felt as with his owne mouth he witnessed at the seige of Amienns You cannot without temeritie affirme that you were his refuge but with veritie one may auerre that you were cause why he stood in neede therof you cannot say that you were cause of his prosperitie but well may you be said to haue bene the cause of his misfortunes for who had bene more prosperous or in greater assurance then he if you separating him from the Church had not put him in a way to loose his kingdome and life amidst the hazards of warre where a thousand thousand tymes he exposed himselfe in a way to be depriued of his earthly Crowne together with that of heauen He that should haue cast a man headlong into the sea with intention to drowne him and after conceauing his conseruation profitable to himselfe lends him his hand to fetch him out of the perill in which he had put him can draw no great glorie from that action If you contributed any thing to the establishment of this greate kinge who hauing bene cast downe by some of yours from the Peters-shippe of the Church into the sea of errour was cōstituted in most eminēt danger it is onely in this sense and yet it is so litle too that you ought not to put it to accompt In steed of seruing him you serue your selues of him he fought for you not you for him and so far were your armes and powre from ●aysing him to the Crowne that nothing did so powrefully concurre to establish him as the abiureing of your errours which had put him in perill and yet he stands indebted to you for all by your owne accompt wherupon I cannot but apply vnto you what was said of Moab in Isaie Vve haue heard his pride Isa 6. his pride and arrogancie greater then his povver Loe in a few words how yours haue serued the kings whom in lieu of pointing them out by odious names you ought to stile your benefactours sith it was vnder them that you began to get footing in this kingdome in libertie and that they haue made fauorable Edicts which euen to this day you enioy If I haue brought vpon the stage the comportemēts of your Predecessours all trespasses being personall it was not to impute their faultes to you but onely to take notice by the way vpon the occasion which you administred of what hath past leauing to such as are addicted to reading to take a more ample View of them in our Histories And so far am I from desireing to denigrate you with the faultes of your forerunners that on the cōtrarie side I conceaue and hold for certaine that the king vnder whose authoritie we all liue shall receaue so good seruices both of the nobilitie who giues eare vnto you and the comon people who follow you and of your selues that France will haue occasion to burie in obliuion the actiōs of your forefathers which were preiudiciall vnto it In the interim you will licence me to tell you that although yours had serued as you pretend yet by the vanitie you take therin you make your owne recompence wheras you were elswhere sufficiently rewarded wherin you commit a double fault to witt an extreame vanitie and withall a grosse misaccnowledgmēt complayning of set purpose of his Maiesties Predecessours in lieu of expressing a true feeling of the notable obligations by them heaped vpon you

oblige consciēces which is à doctrine detested by the Catholike Church and ought to be so by all the world sithens it layes open à broad gate to disobedience ther being no more efficacious meanes to teach the contempt of the authoritie of the Church Kings and Magistrates and to violate their lawes and ordonnances then by openly persuading all men that none of them oblige in conscience Now there remaynes nothing but that I earnestly beseech you to enter into your owne harts to dispose your selues to enter into the way of saluation What will you remayne in à religion which braging of much can proue nothing who knowes not that it is now 1600. Yeares since Iesus-Chr established his Church with promisse of perpetuitie how can that then which was but hatched within the tearme of 100. yeares be his who sees not that the names CATHOLIKE and CHRISTIAN being the Church her proper names the religion to which they belong not and to which the qualities which they signifie cannot agree cannot iustly boast that it hath the true Church Who sees not that à Religion which manifestly contradictes the Scripture in many principall points of its beleife is not that which was left vs by Iesus-Christ and his Apostles Who sees not that they who vnder pretext of Gods honour iniure him who in words pretend holy Scripture and in in deedes foist in place of it that of men and rely vpon it as the fundation of their faith who sees not I say that those men carrie not the torch which we are to follow Who will beleeue that he who denyes the greatest part of the misteries because they are burdensome vnto him who forsakes them to follow his owne wayes and fancie who will haue no visible Heade of the Church that they may liue free from obedience vnto him who to exempt himselfe from labour and painstaking will not haue the blood of Iesus-Christ to render our actiōs purgatiue propitiatorie or merirorious who in à word banisheth all paine to passe to heauē in à feather bed who I say will beleeue that such an one is in the way of saluation nay who doth not see that he runs the straight way to his Erernall perdition Is any so silly as not to discouer that they who promis the people full and intire libertie to use the Scripture and yet giue them no other but to looke upon the letters and receaue into their eares the sounds of words and who put the Bible into their hands as the way of saluation which yet they accnowledge not to be authenticall yea depraued and corrupt are but meere mockers and impostures in things of importance towards saluation Who will not planely see that à man hath no assurance in à religion wherin all the assurance of saluation depends vpon the warranty of mens opinions and of each one in his owne cause in à religion the authours wherof die desperate Shall one follow those who professe punctually to follow Iesus-Christ yet doe the contrarie to that which he did in that most sacred misterie which he instituted before his death Shall one iudge that à true religion which banisheth all sacryfice without which neuer yet religion was Who will not iudge that the true way not to follow the saints is to follow their enemyes and such as vomit out à thousand blasphemies against their honour and puritie Will any deeme it the readie way to Christ to loade him with blasphemies and contumelies issuing out of à sacrilegious mouth And will not euen blind men see that to make God authour of sinne and man's perdition is to perish in ones iudgment and to adiudge ones selfe to eternall flames And verily following the Father's iudgment he is lyable to à more greeuious cryme who diuides the misticall body of Christ then though he should teare in peeces his true body Who then will not hold your religion abominable which stands conuicted of so great and detestable à schisme And who is he that will not condemne it when he obserues it to be patched out of the horred heapes of old heresies and consequently condemned by it owne iudgment since it is condemned by the primitiue Church which it doth accnowledge to be the true Church Can à louer of vertue and hater of vice follow that societie which shuts vp all passages to vertue And will he not planely discerne that to lay open the way to all vice is no other thing then to lay open the broad way to Hell In fine who sees not that that societie which will submitt it-selfe to no lawes spirituall or ciuile cannot be subiect to the lawes of God They are worse then blind men that cannot discouer this light Let euery one open his eyes and beware of being misledd by the comō errour of many to witt that the desire they haue to be saued puts them in assurance where euer they be They may please to know that if our desire were sufficient to iustifie vs then they that thought they did seruice and sacryfice vnto God in putting to death the Apostles wrought their owne saluation and not the damnation of their soules Let them know that though one haue an intention to goe to Rome and yet holde on the way to Geneua they shall neuer arriue at Rome Let them learne of the Fathers that there is no saluation out of the Church none is assured against the wroth of God who is not sheltered vnder that couert Let not the simple deceaue themselues by thinking that their Ministers would not haue the face to preach with such assurāce what they were not assured of because if it were enough for heretikes for the approbation of their doctrine to publish it as good and all contrarie to it as worth nothing one could not accuse the impietie of the greatest Heresiarkes that euer liued for with the pretended assurance of truth they defended their blasphemies I know indeede that the conuersion of à soule is à difficult thing I know that as an impoysoned hart as the report goes cannot be consumed by fire so God who is à consuming fire doth hardly inflame harts infected with the poyson of errour by reason of the obstacles which he finds therin Yet can he and will he doe it if euery one putting of his passion put on à fitt disposition and imbrace the meanes prescribed by the holy Fathers If thou desirest saith a Lib. de vtilit credendi c. 8. Si iam tibi satis iactatus Sideris finemque huiusmodi laboribus vis imponere sequere viam Catholicae disciplinae quae ab ips● Christo per Apostolos ad nos vsque manauit optime ad posteros manatura est S. Augustine speaking to one that seekes his owne saluation to put à periode to thy miserie put thy selfe into the way of Catholike discipline which by the Apostles descended vpon vs from Iesus Christ and which shall be continued in our posteritie That is to say follow the Roman Church which alone descended by an vninterrupted succession from Iesus Christ To this Church it is that you ought to repaire whither S. August by another more expresse place inuites you b Idid c. 17. Dubitamus nos eius Ecclesia condere Doe we feare saith he to betake our selues into the A TABLE OF THE CHAPTERS and Sections contayned in this booke Chap. j. MInisters pag. 1 Answere pag. 2 Chap. ij Ministers pag. 4 Answere pag. 6 Ch. iij. Sect. j. Ministers pag. 32 Answere pag. 32 Section ij pag. 37 Answere pag. 38 Sect. iij. Ministers pag. 54 Answere pag. 54 Sect. iv Ministers pag. 76 Answere pag. 78 Sect. v. Ministers pag. 84 Answere pag. 58 Sect. vj. Ministers pag. 94 Answere pag. 94 Ch. iv Sect. j. Ministers pag. 108 Answere pag. 109 Sect. ij pag. 126 Ch. v. sect j. Ministers pag. 129 Answere pag. 130 Sect. ij Of Indulgences pag. 147 Ch. vj. Sect. j. Ministers pag. 155 Answere pag. 156 Sect. ij Of the Sacrifice pag. 169 Sect. iij. Of the Eleuation of the Hoste pag. 187 Sect. iv Of masses where the assistāts doe not communicate pag. 189 Sect. v. Of Communion vnder one kind pag. 194 Ch. vij Ministers pag. 202 Answere pag. 202 Ch. viij Ministers pag. 221 Answere pag. 222 Ch. ix Ministers pag. 241 Answere pag. 243 Ch. x. Ministers pag. 254 Answere pag. 254 Ch. xj Ministers pag. 257 Answere pag. 257 Ch. xij Ministers pag. 260 Answere pag. 261 Ch. xiij Ministers pag. 262 Answere pag. 264 Ch. xiv Ministers pag. 276 Answere pag. 277 Ch. xv The Religion Pretended to be reformed is worthy of hatred because it makes à schismè in the Church pag. 282 Ch. xvj That the religion which they call Reformed doth renewall the old heresies pag. 299 Chap. xvij The Religion pretended to be reformed doth banish all vertue pag. 314 Chap. xviij The Religion pretended to be reformed layes open the Gate to all vices pag. 318 Chap. xix The Religion pretended to be reformed doth teach that nether temporall nor spirituall laws of Princes doe oblige in conscience pag. 326 FINIS