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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

in the same places he might haue found the proofes added by Caluin himselfe would hee wish vs to copie him out the Chapters or can he better reade our writing then the Impression of the Institution Let him then seeke the places if he list and if they content him not let him refute them XXI DEMAND That we must vse no Lights in the Church neither any Ecclesiasticall Ornaments distinguished from the seculers ANSVVERE VVHo euer said so Doe not wee our selues light vp Candles in our Churches when we cannot well see Haue not the Pastors habits conuenient for the Action or seruice in the Churches where they may goe on foot to serue God without riding on horseback But to aske whether we may light vp Candles at high-noone is a question out of the compasse of Diuinitie and may be decided by common sense For it is as much as to aske whether we must walke through the towne with Lanthorne at high-noone or whether we shall need a combe to a bald head We know that the Gentiles vsed Tapers in broad day-light and lighted them about the Images of their Gods and great Personages but we are not their Disciples And vpon this quarrell doth S. Hierome confute the slander of Nigilantius who complained that we light vp Candles in the broad day-light We light not vp saith S. Hierome any Tapers in broad day-light as thou vainely dost slander vs but onely by this remedie to qualifie the darkenesse of the night XXII DEMAND That a Bishop is inferiour to a Priest and that a Deacon is aboue a Priest that is to say that the Superintendent is no more then an Elder in the Church and that the Minister is aboue the Elder ANSVVERE A Slander We say not that the Bishop is inferiour to the Priest but onely that in the new Testament the same persons are called Priests and Bishops 1. Saint Paul to the Phil. 1. v. 1. salutes the Bishops and Deacons of Philippi omitting the Priests and naming many Bishops in a heathen towne where the Church was small it is euident that he tearmeth the Priests Bishops 2. In the 20. of the Acts. vers 17. the same Apostle assembleth the Priests and Elders of the Church of Ephesus but in the 28. verse he tearmeth the selfe-same persons Bishops 3. Likewise in the Epistle to Titus cap. 2. ver 5. he saith I haue left thee in Creete that thou mightest establish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Priests or elders from towne to town namely if there be any that is vnreproueable the Husband of one Wife onely hauing faithfull Children not accused of dissolutenesse For a Bishop must be vnreproueable c. Who perceiueth not that here he nameth him a Bishop whom a little before he called a Priest Now the reason why Presbyters or Priests are called Bishops or ouer-seers is because the power of Priestly Order 1. Of dispensing the Word and the Sacraments wherein that ouer-sight of theirs essentially consists is equally in Presbyters or Priests and in those whom now by an excellency wee call Bishops or Ouer-seers I meane Ouer-seers not onely for their power of dispensing the Word and Sacraments but also for their power of Iurisdiction and gouernment in their owne Churches For the Apostles ordayning many coassistant Presbyters or Priests for the edification of the newly conuerted Cities with their neighbouring places which they called Churches for the auoyding of Schisme and confusion and preseruation of vnitie peace and order established a Fatherly preheminence or prioritie not a Princely as Bellarmine contends of one Presbyter aboue the rest not in the power of order wherein I said they were all equall but in the execution or exercise of diuers particulars that belong to that power as Dedicating of Churches Confirming of the Baptised but especially ordination of Ministers which things onely in case of necessitie that is in defect of Orthodoxe Bishops were and might be performed by Presbyters as appeares they were by Saint Ambrose on the fourth to the Ephesians Whereas otherwise in the presence of Orthodoxe Bishops the Presbyters were not to meddle with these things which were reserued onely to the Bishops Without whose leaue say Ignatius and Tertullian they may neyther preach baptise minister Sacraments or doe any ministeriall acts And as one Presbyter euer from the time of the Apostles had this eminent and Bishoply power aboue the rest in the execution or exercise of ministeriall acts least as Ierome speakes there should be as many Schismes as there are Priests so for the auoyding of like Schisme and Confusion Bishops haue euer had a preeminent power of Iurisdiction and gouernment in their owne Churches by Ecclesiasticall censures As for the word Deacon the Scriptures apply it to euery Ecclesiasticall Function yea euen to Iesus Christ vvho was often called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Deacon or Minister The Apostle to the Hebrewes cap. 8. v. 2. tearmeth him The Minister of the Santuary And Rom. 15. v. 8. The Minister of Circumcision And in the same Chapter S. t Paul calleth himselfe The Minister of Iesus Christ Likewise to the Collossians foure times Thus doth he exhort Timothy to be a good Minister of Iesus Christ 1 Tim. 4.6 yet in the Subscription of the second Epistle he is called a Bishop Thus you see that in the phrase of Scriptures the same persons are called sometimes Priests or Presbyters sometimes Bishops or Ouerseers sometimes Deacons or Ministers Though wee will not denie that the vvord Deacon in a more restrained acception was vsually applied to him that administred the goods or mony of the poore and the Church-Treasure euen in the Apostles time to ease them of that care But when the Treasurie of the Church increasing was committed to certaine Stewards and the poore otherwise prouided for they were more specially vsed for the assisting of the Bishop and Presbyters in things pertayning to Gods Seruice and worship Wherupon Tertullian witnesseth that in some cases they might baptise Saint Cyprian that they might reconcile penitents Saint Gregory that they might preach and againe Saint Cyprian that they assisted the Bishop and Presbyters in ministring the Sacrament of the Lords body and bloud and ministred the Cup. Out of the societie and companie of Deacons in each Church there was one anciently chosen saith Saint Hierome who was not onely to performe the things pertayning to the Deacons Office but also to prescribe vnto others what they should doe and such were called Arch-deacons These in processe of time notwithstanding all Canons to the contrary and the violent opposition of Saint Hierome and other worthies of those times were lifted vp not onely aboue Presbyters but Arch-presbiters also for these reasons 1 Because the number of Presbyters as Hierome notes made them lesse esteemed and the fewnesse of Deacons made them the more honoured 2 Because they were busied in the Church-Treasure and in money matters which are vsually more

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

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