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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

regarded imployments 3 Because being Ministers vnto the Bishop they were vsed by him for the viewing of such parts of his Diocesse as he could not conueniently come vnto himselfe the dispatch of things for him and in the end for reformation of the lesser and smaller faults which vpon such view they should finde Whereupon at last they obtayned a kinde of Iurisdiction and power of correction by prescription and custome But this maketh nothing against the Arch-deacons in the Church of England who vnder that name exercise Iurisdiction For by the Canons of our Church they are Presbiters chosen to assist the Bishop in his gouernment and not meere Deacons as sometimes they were XXIII DEMAND That the Scripture is easie to be vnderstood and that the vnderstanding thereof is granted to all They be the words of Caluin in the 3. of his Institutions Cap. 21. §. 5. ANSVVERE IN this passage of Caluin wee finde not one word of this matter neyther doth any man deny but that in the holy Scripture there be darke places Onely wee say that all that is in the Scripture is not obscure and that that which is apparant is sufficient to saluation The tenne Commandements and the Articles of faith contained in the Creed are there plainely layd downe and expounded The Fathers in the olde Testament knew not so much and yet were saued besides that there are infinite more matters cleare in the Scriptures If therefore Caluin in any place haue so sayd he meaneth that in the holy Scripture euery man may vnderstand enough for his saluation But hee neuer termed the Scripture Theramenes buskin A Sword for all hands a Forrest of Forragers hee neuer said that it maketh a man an Atheist and that hee that beleeueth because he hath read the Scripture is no Christian as saith Charron Neither did he call it as Bellarmine doth a piece of a Rule neyther doth hee say That the holy Scripture saying of it selfe that it is Diuine cannot herein be certainely beleeued if we haue no other testimonie for saith he Mahumets Alcaron saith as much of Mahomet in whom we doe not beleeue lib. 4. De verbo Dei non scripto cap. 4. § Quarto necesse XXIIII DEMAND That all sinnes are mortall ANSVVERE VVEE doe not simply say so But our Aduersaries making two sorts of sinne some mortall and some veniall that is to say pardonable 1. Wee say that to the faithfull repenting him of his sinnes all sinnes are veniall and pardonable also that the same sinnes which our aduersaries doe hold to be mortall as Murther and Whoredome doe grow pardonable in the faithfull that doe amend as appeareth by the example of Dauid But as for the wicked and impenitent in them all sinnes are mortall that is to say in that they abide in them to death and that God punisheth them all by death euerlasting 2. We also say that it is rashnesse in our Aduersaries to define that there be but seauen mortall sinnes and that all other sinnes are not so for it belongeth to the Iudge not to the Offender to iudge what punishment euery sinne doth deserue but we are all guiltie and haue neede of remission in the sight of God 3. But among their mortall sinnes why haue they not put Herefie Atheisme Superstition Slandering c. Be these small sinnes and pardonable in the iudgement of his Holinesse 4. To call a mans brother Foole or to speake euill of him are they mortall sinnes in the iudgement of the Church of Rome No say they yet doth Iesus Christ in the fift of Matthew say That whosoeuer doth call his brother Foole is in danger of hell fire And S. Paul 1 Cor. 6. vers 10. saith That slanderers shall not enter into the Kingdome of heauen XXV DEMAND That with the grace of God we can merit nothing ANSVVERE THis Demand answereth it selfe For whatsoeuer is of Grace is not of merit saith S. Paul Rom. 11. vers 6. If it be of grace it is no more of workes or else were grace no more grace To merit by grace agreeth as well as to be frozen with heat or to be wet with drougth 1. For how may we merit by grace considering that it is grace that keepeth our good workes from being meritorious that is to say that they proceede from the grace of God 2. Againe Saluation is a gift Rom. 6. vers 23. Ephes 2. vers 8. and 9. Then is it not obtained by merits 3. And Saluation is an Inheritance belonging to the faithfull for as much as they be the children of God as saith Saint Paul Rom. 8. The spirit of God beareth witnesse with our spirit that we are the children of God and if we be children saith he then are we heyres But no man by merits purchaseth that inheritance which belongeth vnto him as a Sonne Moreouer Iesus Christ saith Luke 17.10 When we haue done all that wee are commanded yet are we vnprofitable seruants but what can be the merit of an vnprofitable seruant Admit also that our good workes were as perfect as they be mixed with infirmitie and that wee were more righteous then the Angels vvhat goodnesse vvere there in all this vvhich also were not the gift of God and what merit can there be in offering to God that which is alreadie his and from him Wee confesse that GOD rewardeth good workes but there be rewards that are not deserued The Father will giue his Sonne a new coat because he made an A. or a B. yet not in regard of his Sonnes merit but of his owne promise or for that he is his Sonne But by the way we are to note that this inquirer doth disguise our opinion and altereth the Controuersie for our difference is not whether it be possible to merit with the grace of God but whether the holy Scripture doth teach vs that we must merit or purchase saluation by our merits XXVI DEMAND That it is vnpossible to keepe Gods Commandements euen with his grace ANSVVERE THis must be asked of them that beleeue it Wee doubt not but God can giue some man grace to keepe his Commandements XXVII DEMAND That God will giue no recompence to good workes which is all one as to say that there be no meritorious workes ANSVVERE A Slander Wee hould that God doth recompence good workes but that heereof it doth not ensue that good workes are meritorious and betweene these two there is a great deale of difference This haue wee shewed in the answere to the 25. demand XXVIII DEMAND That there is no distinction of beatitude betweene the blessed and that they are all equall in glory ANSVVERE THe Inquisitor is much deceiued if hee thinke vs to be of that beliefe In these curious things we suffer euery man to thinke what he list It is the propertie of the Popes and Church of Rome not onely to place in the ranke of Saints whom they please after the Imitation of the Pagan Apotheosis or Deifying of the

But that wee must confesse our faults one to another that is reciprocally as saith S. Iames. Whereof it followeth forsooth that if a woman prostituting her selfe to her Curate confesseth her sinne vnto him her Curate ought reciprocally to confesse his sin to her and so to obey the commandement of S. Iames who in this place speaketh not of the peoples confessing in the eare of the Priest but of that confession that euery man ought to make to his neighbour after he hath offended him And this is euident by that which he hath added Confesse saith he your offences one to another and pray ye one for another For as we are not to pray for the Priests onely but for euery one that standeth in neede so must we not confesse our selues to the Priests onely but to euery one of the people whom we haue offended Thus is the commandement of S. Iames equall as well for Prayer as for Confession XV. DEMAND That faith onely iustifieth ANSVVERE THis demand is fraudulent and doubtfull or ambiguous First he ought to haue expounded whether he meaneth of iustification before God or before men for we doe not denie but that in the sight of men we are iustified by workes but before God hauing but two meanes to be iustified eyther by our owne righteousnesse which is Iustification by the workes of the Law or by the righteousnes of another namely by the righteousnesse of Iesus Christ which is by faith we finde in the Apostle S. Paul Ephes 2. vers 8. and 9. That we are saued by grace through faith not by workes And Galat. 2. vers 9. That we are iustified by faith in Iesus Christ and not by the workes of the Law Now that by the works of the 1 Law he also vnderstandeth the works of the morrall Law the whole course of the Epistle doth shew for in the next Chapter he saith Cursed is he that continueth not in the words of this Law which is a passage alledged out of the end of the 27. Chapter of Deuteromie wherein we haue no mention but of the transgressions against the Morrall Law And in the fift Chapter he saith that the whole Law is fulfilled in this onely word Thou shalt loue thy neighbour as thy selfe Some Iesuites doe say that faith iustifieth because it is the beginning of our regeneration as if I should say that a mans knowledge consisteth in knowing an A. and a B. because he beginneth by them But S. Paul Phil. 3.9 and in many other places opposing the righteousnesse by the Law to the righteousnesse by faith cutteth off this shift for as the righteousnesse by the Law is the same which consisteth wholly in the obedience to the Law euen so the righteousnesse by faith is the same which consisteth wholly in faith otherwise there were no opposition And in the fourth to the Romanes he maintaineth that Abraham and Dauid were not iustified by workes yet he speaketh of them not as when they began or before they began to be regenerate but when they were well forward in godlinesse namely when Abraham offered his Sonne and when Dauid writ the 32. Psalme In which Psalme Dauid saith S. Paul declareth that mans beatitude consisteth in this that God imputeth vnto him righteousnesse without workes Faith therefore cannot be without workes yet doth it iustifie alone and without workes as our eyes are not without our eares yet doe they onely see and that without any helpe of the eares XVI DEMAND That when the fault of sinne is taken away the punishment also is taken away ANSVVERE THis is likewise slanderous for we doe not say that when God hath pardoned the fault all punishment is necessarily taken away but onely that punishment which is satisfactorie to Gods iustice For there be punishments which serue to amend man yet not to pay God to correct our vniustice yet not to satisfie Gods iustice and these are Exercises and Trials not Payments which cannot be made after the fault is forgiuen and this do we proue 1. Because God is no mocker neither doth he contradict himselfe But it is a mockery to forgiue a man his sin and not the punishment of his sinne to tell him I forgiue thee thy debt not the payment of thy debt our sins are debts as it is said in the Lords Prayer the payment whereof is punishment 2. Againe because Iesus Christ paid not otherwise for our fault but by bearing the paine he therefore payed for the paine and there was but one payment for both It is therefore the forging of a new Gospell to imagine that he paid more for the one then for the other for if he hath fully paid for the fault then also for the paine And if he hath fully paid for our paine the same was for our acquittall and to discharge vs. 3. Likewise because God is iust it were iniustice to punish a man with satisfactory paine that hath no fault so consequently is not faulty The fault therefore being taken away the paine is also taken away XVII DEMAND That God created not all men to a like estate but that he created some to be saued some to be perpetually damned ANSVVERE THese words thus rawly propounded may be mistaken and otherwise vnderstood then we do beleeue In this sense they be true That God hath predestinate some to saluation in his sonne and others he hath preordained to damnation for their sinnes which he fore-saw for God damneth none but for their sinnes neither doth he delight in the destruction of his creature as also he hath not chosen some rather then other some in regard they are better but to the end to make them better neither doth he fore-see any other goodnesse in that creature then the same which he will infuse into him For he is the spring of all the goodnesse that is in the creature The Apostle S. Paul is expresly of our minds in the ninth of his Epistle to the Romanes and in the first to the Ephesians vers 4. as also the Iesuites do confesse the same hauing of late herein ranked themselues with vs as being forced by the truth For whereas the common opinion of others is That God elected to saluation these whom he fore-saw should be good men and that should doe good workes so to merit saluation Bellarmine on the other side disputeth tooth naile against it in the tenth Chapter of the second Booke of Grace and Free-will saying God chose not men because they should bring forth the fruits of good workes and perseuere in good workes but he chose them to make them doers of good works and perseuerers in goodnesse toward the end of the 12. Chap. he saith thus If God predestinated men because he foresaw that they should make good vse of free-will why did he not predestinate the Tyrians and Sidonians of whom Iesus Christ spake Matth. 11. and of whom the truth doth testifie that they could well haue vsed their free-will and yet saith

of Iesus Christ to suffer the Iewes at Rome which beleeue that Iesus Christ was a seducer and deceiuer and there to permit them the free exercise of their Religion and yet to condemne to the fire those that say there is no other Mediator but Iesus Christ neyther any other propitiatorie Sacrifice but his death 61 Also sith in the Church of Rome there are many reliques euidently false and ridiculous As at Saint Iohn Lateran in Rome the fore-skinne of Iesus Christ At Court-Chiuernie neere Bloys the breath of Ioseph At Burgos in Spaine the hayre and nayles of a wodden Crucifixe c. Wee demand what marke they can giue vs whereby to discerne the true from the false and what mooued these our Masters thus to abuse the poore people 62 Whether wee may beleeue the Monkes which make their vaunts to doe more then God commaundeth considering that God will be serued with all our heart and all our strength is there any man that can do more then that which he doth with all his strength 63 Againe in as much as the Pope permitteth no man to preach without his vocation from him eyther mediately or immediately Wee would gladly know whether for the reprouing of the Popes abuses it be requisite to be authorized by the Pope himselfe also whether we may hope that euer the Pope will giue any man charge to reproue him 64 How doth this opinion of the Church of Rome that Infidels and Heathen doe worke meritorie deeds which they tearme merits of Congruitie agree with this of Saint Paul Rom. 24. v. 23. That all that is not of faith is sinne Be there in the iudgement of the Church of Rome meritory sinnes Can people destitute of the Spirit of God doe any good worke considering that the Apostle Saint Paul witnesseth that our selues cannot so much as thinke a good thought and that it is God that worketh within vs both the will and the deede at his good pleasure 2 Cor. 3. Phil. 2.13 FINIS A NEW CHALLENGE to all Papists in foure and twentie Popish Articles by a learned Diuine now liuing and ready to iustifie the same if any Papist shall accept the Condition 1 IF any Papist can shew mee any approued Father or Councell before Saint Augustines dayes which testifieth that the Bookes of Tobith Iudith Wisdome Ecclesiasticus the first and second of Maccabees are Canonicall Scripture I yeeld to Poperie If on the contrarie he will promise to become Protestant if I can shew him an approued Father or Councell before S. Augustines dayes which testifieth that they are not Canonicall 2 If any Papish can shew mee any approued Father or Councell within 1000. yeeres after Christ which testifieth that any Latine translation is to be preferred before or equalled with the Hebrew and the Greeke I yeeld to Poperie if on the contrarie he will promise to become Protestant if I can shew him any approued Father or Councell within that time which teacheth that the Hebrew and the Greeke are to be preferred before whatsoeuer Latine translation 3 If any Papist can shew me any approued Father or Councell within 1000. yeeres after Christ vvhich taught that it was vnlawfull to translate the Bible into the knowne languages of the common people I yeeld to Poperie if on the contrarie hee will promise to become Protestant if I can shew him by approued Fathers or Councels that in the best ages of the Church it was thought profitable and commendable to haue the Scripture so translated 4 If any Papist can shew me any approued Father or Councell within 1000. yeeres after Christ which held it vnlawfull for the people of God to reade the Scriptures in their Mother tongue I yeeld to Poperie If on the contrarie he will promise to become Protestant if I can shew him out of approued Fathers or Councels that in the best ages of the Church they might lawfully haue read them 5 If any Papist can shew mee any approued Father or Councell within 600. yeeres after Christ vvhich teacheth that common prayers ought to be made in a language vnknowne to the common people I yeeld to Popery if on the contrary he will become Protestant if I can shew him by approued Fathers or councels that common prayer should be made in a knowne language 6 If any Papist can shew me any approued Father or Councell within 1000. yeeres after Christ except Saint Augustine onely which teacheth that there are but three commandements in the former Table seauen in the latter I yeeld to Poperie If on the contrary he will promise to become Protestant if I can shew him by Fathers or Councels that there are foure Commaundements in the former Table and sixe in the latter 7 If any Papist can shew mee any approued Father or Councell within 1000. yeeres after Christ that it was lawfull to picture God the Father I yeeld to Popery if on the contrary hee will promise to become Protestant if I can shew him approued Fathers or Councels which thought it vnlawfull to picture him 8 If any Papist can shew me any approued Father or Councell within 1000. yeeres after Christ which taught that Latria might be giuen to Images I yeeld to Popery If on the contrary he will promise to become Protestant if I can shew him an approued Father or Councell within that time which taught that Latria should not be giuen to Images 9 If any Papist can shew me any approued Father or Councell within 1000. yeeres after Christ which speaking of Sacraments named seauen onely and neyther moe or fewer I yeeld to Popery if on the contrarie he will promise to become Protestant if I can shew him an approued Father or Councell within that time who names no moe but two to wit Baptisme and the Lords Supper 10 If any Papist can shew me any approued Father or Councell within 1000. yeeres after Christ vvhich teacheth that women may baptise I yeeld to Poperie if on the contrary he will promise to become Protestant if I can shew him an approued Father or Councell which absolutely forbad women to baptise 11 If any Papist can shew me any approued Father or Councell within 1000. yeeres after Christ which teacheth that it is vnlawfull for any saue the Minister or Priest who consecrates to drinke of the Sacramentall Cup I yeeld to Popery If on the contrary he will promise to become Protestant if I can shew him an approued Father or Councell within that time which held it sacriledge not to drinke of the Cup hauing eaten before of the Bread 12 If any Papist can shew me any approued Father or Councell within 1000. yeeres after Christ which forbad Communicants to receiue with their hands the Sacrament of the Lords Supper I yeeld to Popery If on the contrary he will promise to become Protestant if I can shew him out of approued Fathers or Councels that within that time it was vsually deliuered into their hands 13 If any Papist can shew me any approued Father or

particular 20 That God permitteth not sinne but willeth it as Caluin writeth in his Institutions Lib. 1 cap. 17. § 8. and cap. 18. § 1. 2. 21 That in the Church we ought not to vse lights or Ecclesiasticall Ornaments distinguished from secular 22 That the Bishop is inferiour to the Priest and the Deacon superiour to the Priest that is to say that the Watchman or Superintendent ouer the Church is no more then an Elder in the Church and that the Minister is more then the Elder 23 That the Scripture is easie to be vnderstood and that the intelligence thereof is graunted vnto all these be Caluins words in his Institut lib. 3. cap. 21. § 5. 24 That all sinnes are mortall 25 That a man with the grace of God cannot merit any thing 26 That it is not possible to keepe all Gods commandements no not with his grace 27 That God will not recompence good workes which is as much as to say there be no merits 28 That there is no distinction of beatitude among the blessed and that they are all equall in glory 29 That we ought not to vse that imposition of hands which the Apostles vsed vpon the Samaritanes and Ephesians Act. 8. v. 14. cap. 19. v. 5. and that the said confirmation was not one of the Articles of the Apostles Catechisme mentioned in the Epistle to the Hebrewes chap. 6. vers 2. 30 That the precept of the annoynting of the sick with oyle contayned in S. Iames cap. 5. v. 14. is not to be put in practise in the Church although the Apostles vsed it Mar. 6. v. 12. 31 That Prayer for the dead was not in vse no not in the time of the Machabees 32 That S. Peter was not chiefe of the Apostles notwithstanding S. Mathew cap. 10. v. 2. doth say The names of the twelue Apostles are these The first Simon surnamed Peter THE ANSVVERE WHosoeuer requireth of any man an account of his faith must first demand an account of that he doth beleeue and not of that which he doth not beleeue If a man should require a Iesuite to proue vnto him that there be many Gods either that Iesus Christ neuer suffered death he would say that such demands were iniurious and that they did wrongfully goe about to make him a defender of impieties absurdities and yet such is their demeanour towards vs for of these 32. demands onely one quarter doth in truth represent our Beliefe the other 24. are slanderous how then shall they make true report to their people of that which we beleeue sith euen vnto our selues they would adde to our beliefe and haue vndertaken to make vs to beleeue that which we beleeue not These Questions therefore we might reiect desiring them first to proue vnto vs that we doe beleeue these points before they binde vs to defend them But that we make not two labours of it let vs heare what they demand I. DEMAND LEt those of the pretended Religion shew vs where it is written that there are but two Sacraments that is Baptisme and the Lords Supper and in what place of the Scripture they be called Sacraments THE ANSVVERE IN the Gospell we find the institution of Baptisme and of the holy Supper And reading ouer the whole Testament we doe not finde that Iesus Christ instituted any other Sacrament If there be any other it belongeth to our Aduersaries to shew it vnto vs for we are not to proue that there is no mention of any other for to proue this vnto them we must read vnto them all the new Testament As for the word Sacrament we are not tied vnto it neither doe we by that word vnderstand any other thing then the same is which by Iesus Christ called a Commemoration or Remembrance Luk. 22.19 by S. Paul a Seale or Signe Rom. 4.11 We say not that all the words that may be vsed but all that the doctine necessary to saluation is contayned in the holy Scripture And we doe willingly apply and frame our selues to the vsuall words alwaies prouided that the doctrine doe still remaine pure and vndefiled II. DEMAND That Children may be saued by the faith of the Parents onely without Baptisme and therefore that Baptisme is not of absolute necessitie ANSVVERE HEere begin the slanders The Author of these questions hath not fully conceiued what we hold in the points God saith to Abraham that he will be his God and the God of his seed Gen. 17. And S. Paul 1 Cor. 7. speaking of Children borne of faithfull Fathers and Mothers saith that they be holy By the strength of this Couenant it commeth to passe that the Children of the faithfull so soone as they be borne doe belong to God As for this absolute necessitie of Baptisme we acknowledge that it is absolutely necessary to celebrate Baptisme in the Church sith God that so commanded as also according to the saying of Iesus Christ Iohn 3. That whosoeuer is not borne of water and the spirit cannot enter into the Kingdome of God we beleeue that whosoeuer voluntarily doth depriue himselfe of Baptisme and contemneth it cannot be saued For it is the contempt not the want or depriuation of Baptisme that bringeth condemnation But to say that God cannot or will not saue a childe without Baptisme or to beleeue that a childe being carried towards Baptisme and dying by the way is excluded from eternall saluation 1. It is a cruell and rash sentence 2. It is a tying of the grace of God to the water 3. It is the committing of the saluation of a childe into the power of a man or of a Midwife for if they list to baptise the dying childe it shall passe into Paradise if not it shall not come there 4. It is an accusing of God that he did prouide but badly for the saluation of Children borne vnder the old Testament in that they might not be circumcised before the eight day 4. Euen our aduersaries themselues doe hold that many are saued without Baptisme of water as sundry Martyrs that were neuer baptised They are much to blame therefore so to vrge this passage or Text of the third of Iohn wherein themselues doe say there is no speech but of the Baptisme of water 6. This Baptisme likewise of bloud is contrary to their Canons which hold that the Sacrament is none if he that baptiseth hath not an intent to baptise for dare they auow that the executioners conferred Baptisme or that euer they had any entent to baptise 7. How many people also died there by Martyrdome without effusion of bloud 8. Also sith Baptisme is irreiterable that is not to be twise administred to one and the same person what reason haue they that Martyrdome of a person baptised should not be a Sacrament but the Martyrdome of a person not baptised should be a Sacrament 9. Doe not our aduersaries make themselues mention of a Baptisme of the Spirit which they call Baptismum flaminis which