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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
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

doth not employ any creature to be presented vnto his Father to call Christ by the name of good things yea of things which God createth and doth alwayes blesse and sanctifie this is to mocke Iesus Christ who cannot bee called by the name of good things that God createth not nor alwaies sanctifieth And yet to offer these things by Iesus Christ that is to say to offer Christ by Christ is to be vtterly voyde of all sense Now to know what the Father 's beleeued in this point we must search the places where they doe expresly speake thereof The nineteenth chapter of S. Austines booke of faith ad Petrum Diaconum handles no other matter where thus he saith The Vniuersall Church throughout the world ceaseth not to offer a Sacrifice of bread and wine in faith and charity In isto autem sacrificio gratiarū actio atque commemoratio est carnis Christi quam pro nobis obtulit sanguinis quem pro nobis idem Deus effudit for in the carnall Sacrifices of the old Testament there was a representation of the flesh of Christ which he himselfe being without sinne was to offer for our sinnes and of the blood which he was to shed for the remission of our sinnes But in this Sacrifice of the Eucharist there is a giuing of thankes and a commemoration of the flesh of Christ which he hath offered for vs and of the blood which the same God hath shed for vs. Obserue that he saith that this is a sacrifice of bread and wine therefore not a sacrifice where the flesh of Christ is really sacrificed Aboue all this word of Wine is full of force for the bloud of the Lord was neuer called Wine Againe he saith that it is a sacrifice of thankesgiuing and of commemoration but not of propitiation or redemption The same Father in the three and twentieth Epistle to Boniface saith When Easter approacheth we say thus to morrow or after is the passion of the Lord howbeit he suffered so many yeares since and that this passion was but once indeede vpon the Saboath we say to day the Lord rose againe although so many yeares be past since the resurrection Why is there no body so vaine is to reproue vs for lying when we speake thus But because we name those dayes according to the resemblance which they haue with the daies wherin these things were done so that this day is called the same day which is not the same but resembling the same by the reuolution of time Was not Christ once sacrificed by himselfe and yet is he sacrificed vnto the people in a sacred signe not onely at euery solemnity of Easter but also euery day neyther doth he lie who being asked makes answere that he is sacrificed For if the Sacraments haue not some resemblance with the things whereof they are Sacraments they should be no Sacraments Now because of this resemblance they doe most commonly take the names of the thinges themselues This place ought very heedfully to be considered He sheweth how Iesus Christ is sacrificed in the Sacrament and doth illustrate the same by two examples to wit that it is all one as when we say two daies before Easter to day is the passion of Iesus Christ and when vpon the Saboath we say to day is the resurrection of Iesus Christ not that it is so indeede but because of the resemblance and commemoration for that the Sacraments take the names of the things signified Agreeable whereunto is the Canon Hoc est taken out of S. Austin in the second Distinction of the consecration Non rei veritate sed significante mysterio the offering of the flesh which is done by the handes of the Priest is called the passion the death and crucifixion NOT IN TRVTH BVT IN A SIGNIFYING MYSTERIE In like manner as the Sacrament of faith by which we vnderstand baptisme is the faith The same Doctor in the booke of Sentences gathered by Prosper alleadged in the same Distinction saith that Iesus Christ hath beene sacrificed but once by himselfe and yet he is continually sacrificed in a holy signe He is not then sacrificed by himselfe or in his owne person in the Eucharist For stronger confirmation whereof the auncient Glosses of the Church of Rome doe adde this marginall note Christus immolatur id est eius immolatio representatur fit memoria passionis Christ is sactificed that is his sacrifice is represented and the commemoration of his passion is solemnized Crysostome in the seuenteenth Homily vpon the Epistle to the Hebrewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after hee hath said that that which we offer is a figure of the sacrifice addeth these decyding wordes of that difference We alwaies offer the same sacrifice or rather we make a commemoration of that Sacrifice Herein doth it especially appeare that the auncients beleeued not that the body of Christ was really sacrificed included vnder the formes forasmuch as their opinion was that the sacrifice was sanctified by the offerers that it was pure according to the purity of the persons that offered Now Iesus Christ is neyther sanctified nor purified by men S. Austin against Petilian lib. 2. cap. 52. Such as euery one is that commeth to commenicate Tale cuiusq sacrificium quale est is qui accedit vt sumat omnia munda mundis such is his sacrifice to the pure all things are pure The first that directly handled this question at large was Lombard lib. 4. Dist 12. in the letter G. where he resolues this question by the wordes of S. Austin and S. Ambrose in these words If any aske whether that which the Priest doth he properly called a sacrifice or an offering or whether Christ be continually sacrificed or hath beene sacrificed but once whereunto we may shortly answere that that which is offered and consecrated by the Priest is called a Sacrifice and an oblation because it is the memory and representation of the true sacrifice and of the offering made vpon the Altar of the Crosse Christ died once vpon the Crosse and hath beene once sacrificed in person but he is continually sacrificed in the Sacrament because in the Sacrament there is a commemoration made of that which is once done Wherefore Austin saith that we are sure that Christ being raised from the dead dieth no more yet for feare that we should forget that which was done but once it is done euery yeare for our remembrance to wit at all times and as often as Easter is celebrated is Christ therefore slaine so often No BVT ONELY the anniuersary commemoration representeth that which is already done Obserue this word Onely that none doe say the Eucharist is indeede the commemoration of the sacrifice of the Crosse but because Christ ceaseth to be really sacrificed Besides it is not compatible that a thing should be a representation of it selfe and that in the same action there should be both the signe and the thing

way to the Gospell And all this was spoken to make his charge equall with the rest of the most excellent Apostles and not as Coeffeteau dreameth to be an example of humilitie to his Superior and of liberty in place of an inferiour indeede S. Ambrose vpon this place giueth to S. Paul and S. Peter an equall soueraignty saying he nameth Peter onely and compareth him with him because he receiued the Primacy to found the Church and saith that Paul was in like manner chosen to haue the superiority in founding the Churches of the Gentils And againe hee saith And a little after Vt dignus esset habere primatum in praedicatione gentium sicut habebat Petrus in praedicatione Circumcisionis to the end that Paul might he well worthy to haue the Primacy in preaching to the Gentiles as Peter in preaching to those of the Circumcision Now lest any man should say that S. Peter had also the Primacy ouer the Gentiles he addeth Paulus gratiam primatus gentium sibi soli vendicat concessam a Deo Paul challengeth that the Soueraignty ouer the Gentiles was by the fauour of God graunted to him alone By this it appeareth with how small credite Coeffeteau alleadgeth Ambrose vpon this place Chrysostome vppon the same text of the second to the Galat. compareth S. Peter to S. Paul in these wordes Paul after so many and so mighty effects 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hauing no need of S. Peter nor of his instruction but being equall vnto him in dignity for I will at this present say no more Hee would perhaps haue said that Paul was greater then he as saith Origen Homily 3. vpon Numbers that S. Paul was the greatest of the Apostles whence it followeth Ipse ergo Paulus Apostolorum Maximus qui sciret multos esse c. that if Chrysostome or any other call S. Peter the first or chiefe of the Apostles he vnderstood it eyther in age or in order of place and not in Iurisdiction ouer the rest of the Apostles otherwise these Fathers should haue contradicted themselues and as for rancke and precedency S. Paul seemes little to haue regarded that too for he nameth S. Iames before S. Peter Gal. 2. ver 9. Iames and Cephas and Iohn 1. Cor. cap. 9. The brethren of the Lord and Cephas As also doth S. Iohn cap. 1. vers 44. saying Philip was of B●thsaida the towne of Andrew and of Peter In like manner when Iesus sent them to preach two and two together S. Peter was coupled with another as his fellow in that holy labour And in Acts 8. the Apostles sent Peter and Iohn to preach in Samaria Oh what a goodly matter would it be now adayes if an Assembly of Bishops should send the Pope and a companion ioyned with him to preach in Swisser-land or in the valley of Augrogne I thinke sure Mr. Coeffeteau would not like well of it who auoyding this poynt answereth nothing to that which his Maiesty of England affirmeth to wit that the Bishops of Rome haue alwayes beene subiect to the Councels and that the Councell of Constance not long ago vsing this authority did depose three Popes but he therein shifteth betaketh himselfe to those Titles which the Pope assumeth and which the ancients do giue vnto him Of the Titles of quality of the Romane Bishop and whether he be S. PETERS Successor or no. Mr. Coeffeteau confesseth to the King of England that the Pope is called GOD Coeff fol. 93. and that he is a God on earth but in the same sense that the Scripture calleth Kings and other Potentates Gods But this is a faint and trifling excuse and much contrary to his Holinesse meaning For in the old Testament the title of God is expresly giuen vnto Princes in the plurall number but to attribute vnto himselfe the name of GOD in the singular is a thing that no Christian Prince or Prelate euer did The Bishop of Rome is the first that hath vsurped this title in this later age The new Testament also attributeth the name of God in the singular to none but the soueraigne God 2. Cor. 4. or else Sathan whom the Apostle calleth the God of this world because in this world he seeketh to set footing into Gods roome and the Pagan Emperors haue also taken vpon them the Title of God Sueton. in Domitiano cap. 13. Dominus Deus noster fi● fieri in b●● Martialis l. 5. Epig● 8. Edictu●● Dom ni D●●que nostri as Domitian and Bassian Caracalla And so the Pope in the Canon Satis Dist 96 And in the Glosse of the Extrauagant Cum inter he is called Dominus Deus noster the Lord our God And in the last Councell of Lateran Sess 9. Diuinae Maiestatis tuae conspectus The beholding of your diuine Maiesty And in the first booke of holy Ceremonies Sect. 7. cap. 6. The seat of God that is to say the Sea Apostolicall And so likewise Steuchus the Popes Library-keeper in his booke of Constantines Donation Sedes Dei id est sedes Apostolica saith that Constantine held Syluester for God ador auit vt Deum and worshippted him as God In Italy at the gate of Tolentine there is this inscription Paulo 3. Optimo Maximo in terris Deo To Paul the third the best and greatest God on earth Of this there are infinite examples Now that the Pope is not called God in the same sense that Kings are called Gods in the Scripture appeareth by this that he doth not onely attribute vnto himselfe the name of God but also those very honours and preheminences that belong vnto none but God alone for he wil be worshipped on earth as God The last Councell of Lateran Session 3. and Session 10. sayth that the Pope ought to be worshipped of all people and doth most resemble God And lest a man should thinke that it speaketh of a ciuill kinde of worship it expoundeth it selfe and sheweth with what worship it should be worshipped to wit with the same adoration that is spoken of Psalme 72. Ador abunt eum omnes reges terrae All the Kings of the earth shall worship him where the Psalmist speaketh of that adoration which is due vnto Iesus Christ as Tertullian teacheth lib. 5. against Martion cap. 9. And so doth the Poet Mantuan vnderstand it that speaketh thus of the Pope Ense potents gemino cuius vestigia adorant Caesar aurato vestit imurice Reges That is His power hath two swords in store Him Emp●rours serue and do adore Kings in Robes for Princes meete Of golde and Purple kisse his feete The Histories of these later ages are full of examples of this adoration of Popes Sigonius lib. 9. Populum diuisa per vicos pecunia ad ador andum inuitant In the second Tome of the Councels they would perswade the Emperour Iustinian that he ought to adore Pope Agapet But the most remarkeable adoration is that which is giuen