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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

soules of the old testament He further saith that it is an humane necessity which Iesus Christ did vndergoe to show himselfe to haue bin truly man to the end that none should be exempted therefrom He saith the same vpon the second Psalme Chrysostome vpon Matthew Hom. 32. speaketh thus to those who prayed and wept ouer the dead I know that thou wilt aunswer that it is to the end that the deceased may find rest and the Iudge fauourable and thou thinkest that thou oughtest to weepe for these things but doest thou not see how thou art his hindrance seeing that thou beleeuest that he is retired into the hauen and yet thou raisest great surges against him Read also Hom. the 39. vpon the 1 Cor and the 28. vpon the Epistle to the Hebrewes S. Augustine in some places putteth the soules of the faithfull immediately after death in heauenly blisse but most commonly beeing carried away by the common opinion of his time hee deferreth their entry into heauen vntill the resurrection and lodgeth them in certaine receptacles that are hid and shut vp vntil the last day Vpon the Psal 36. he saith that the soule departed from the body shall not be in the kingdome of heauen but with Lazarus in Abrahams bosome then hee addeth Post vitam banc paruam nondum eric vbi erunt sancti quib dicetur venite benedicti Nondum ibis eris Quis nescit Tempus quod inter hominis mortem vltimam resurrectionem interpositum est animas abditis receptaculis continet c. after this short life thou shalt not presently bee in that place where the Saints are to whome it shall bee said Come ye blessed c. Thou shalt not yet be there who knoweth not this In his manuall to Laurentius chap. 108. The time which is betweene death and the last resurrection retaineth the soules in certaine secret receptacles according as each man shall be worthy of rest or affliction such like things he vttereth in his 9. booke of Confessions cap. 3. and in the 12. of the Cittie of God chap. 9. and in his third Epistle to Fortunatian Euthymius vpon Luk. 16. saith that the narration of Lazarus is a parable by which is designed vnto vs what shall be done in the last iudgement and vpon chap. 23. hee saith that none of the righteous hath yet receiued the promises where also Iohn Hentenius a Monke of the order of S. Ierome hath noted in the margent that Euthymius being a greek followeth the error of the greekes Likewise Theophilact imitater of Chrysostome vppon Hebrewes the 11. The Saints haue obtained nothing of the heauenly promises Bernard himselfe was tainted with this errour for in his third Sermon of all Saints he maketh three lodges of the soules Primum in tabernaculis Secundum in atrijs Tertium in Coelis The first in Tabernacles meaning the body The second in halles or anti-chambers The third in heauen He calleth these receptacles by the name of Halles Wee haue also alleadged the text of the Masse which saith the soules for which we pray doe quietly sleepe out the time They who omit Pope Ioane doe reckon this Iohn for the 22. Which is that which mooued Pope Iohn 23. to maintaine that the soules shall not see God before the day of Iudgement as Gerson witnesseth Serm. de Pasch and Iohannes Villanus in the 10. book of his Story And Erasmus in his Preface vpon the fifth booke of Irenaeus Iohannes coactus opera Theologorum Parisiorum ad palinodiam coram Galliarum Rege Philippo non sine buccina This is then one reason why the Fathers allowed prayer for the dead seeing that they thought that their soules were either in hell or els did sleepe or lay in certain receptacles in a word that they were yet in suspense and in doubt of their saluation and that in those cells and dortours they receiued some comfort refreshing by the prayers of the liuing Tertullian hath his opinion apart for he would haue men to pray for the dead to the end that they might rise the sooner For he beleeued that the resurrection should not be all in one day And in the last chapter of his booke of the soule he maketh this to be a punishment of the faithfull who haue sinned more then others that they shall rise later Modico quoque delicto mora resurrectionis expensa And pursuing his opinion he would haue the wife to pray for her deceased husband Refrigerium ei adpostulet in prima resurrectione consortium that shee pray for his release and refreshing that shee may rise with him in the first resurrection In the tenth chapter of his booke of Monogamie Another reason why they prayed for the dead was that they beleeued that the faithfull at their departure out of these places of durance were to be purged and singed as it were by the fire of the last iudgement some more some lesse These good Fathers who were drenched in this errour trembled with an apprehension of it calling the fire of the last day which should purge the soules the flaming sword placed at the entrance of Paradise Iustos cum indi cauerit Deus igni eos examinabit Tum quorum peccata vel pondere vel numero proeualuerint perstringentur atque amburentur Lactantius lib. 7. cap. 21. When God shall haue iudged the iust he will trie them by fire then they whose sins shall haue prenailed eyther for weight or number shall lightly passe through and feele the fire S. Ambrose vpon Ps 36. * Igne purgabuntur filij Leui igne Ezechiel igne Daniel Sed bi etsi per ignem examinabuntur dicent tamen Transiuimus per ignem aquam The sonnes of Leui shall be purged by fire Ezechiel also and Daniel and although they shall be examined and tried by fire yet they shall say we haue passed both through fire and water He maketh the most holy Saints to passe through this fire and speaketh in the future tense they shall be purged to the end we should not thinke that he speaketh of a purgation already passed And Serm. 20. vpon Psal 118. * Omnes opor tet transire per flam mas siue ille Iohannes Euangelista siue ille sit Petrus c. ALL must passe through the flames were it Iohn the Euangelist whom our Sauiour loued or were it S. Peter c. He speaketh manifestly of a fire which yet is not and which is prepared for all men In his booke of Widowes he calleth the Christian vertues Aurum quod Iudicij die nequeat ignis exurere Gold which the fire shall not be able to wast in the day of iudgement S. Hilarie vpon Psal 118. in the pause Gimel declaring how many things besides Baptisme doe serue to purge our sinnes setteth downe the holy Ghost that doth sanctifie vs Emundatio quae nos Sancti Spiritus sanctificet aduentu Iudicij igne nos decoquat and the fire of the

yeelde her that which the Angell Gabriel pronounced of her and that which in her Canticle she prophesied of her selfe that is That she ¶ Luc. 1.28 is blessed amongst women and * Ibid. ver 48. That all generations shall call her blessed I reuerence her as the Mother of Christ whom of our Sauiour tooke his flesh and so the mother of God since the Diuinity and Humanity of Christ are inseperable And I freely confesse that she is in glory both aboue Angels and men her owne Sonne that is both God and man onely excepted But I dare not mocke her and blaspheme against God calling her not onely Diua but Dea and praying her to commaund and controule her Sonne who is her God and her Sauiour Nor yet can J thinke that she hath no other thing to doe in heauen then to heare euery idle mans suite and bufie her selfe in their errands whiles requesting whiles commanding her sonne whiles comming downe to kisse and make loue with Priests and whiles disputing and brawling with Diuels In heauen she is in eternall glory and ioy neuer to be interrupted with any worldly businesse and there I leaue her with her blessed Sonne our Sauiour and hers in eternall felicity Here Coeffeteau playeth the sugitiue and that little which he murmureth in flying are partely falsehoods partely disguisings of the beliefe of his Church He graunteth to the King that she ought not to be called Goddesse and reiecteth with him a thousand ridiculous things and the false honours which superstition hath inuented Now I cannot diuine what Religion it is that giueth to the holy Virgin ridiculous or excessiue honours saue onely the Romane Religion It is onely the Romane religion that calleth her Queene of heauen the gate of Paradise Regina coeli p●rta paradisi Domina mundi hauing rule and dominion ouer the world they are the Titles which are giuen to her in the prayer that Sixtus the fourth hath willed to be said before the Image of our Ladie of Loretto with graunt of eleauen thousand yeares pardon I my selfe haue seene in the great Miss●lles of Paris before the late Popes new plastered them ouer these Sapphicke verses barborously elegant O fellix puer pera Nostra pians scelera Iure matris impera Redemptori It is also in the Church of Rome that throughout all the Churches the Virgin Mary is painted lifted vp and assumed into heauen in body and solemnly crowned Queene of heauen and of all the world without being able to produce any witnes of worth for the same Seeing there is none that euer came backe from heauen that had said that he had seene it to be so And God saith nothing of it in his word neither doth the Auncient Church speake of it It is the Church of Rome also which maketh the Virgin Mary much more inclined to procure our good then Iesus Christ euen so farre as that shee must appease the wrath and indignation of her sonne against vs as they sing vpon the Feast of Alhallowes or Al-Saints Christe redemptor gentium Conserua tuos famulos Beatae semper Virginis Placatus sanctis precibus And so Pope Innocent the third speaketh in the Hymne of Christ and the Virgin to which hee addeth great indulgences Precor te regina caeli Me habeto excusatum Apud Christum tuum gnatum Cuius iram pertimesco Et furorem expauesco This Church of Rome who in her houres Rosaries and Letaines calleth the Holy Virgin Mother of mercie Gate of Heauen our Saluation She that hath bruised the head of the Serpent as also Genesis 3.15 this propertie of bruising the Serpents head which is there giuen to the seede of the Woman in the vulgar translation is attributed to the Woman by a wicked falsification In a word for the toppe of all abuses there are in the Church of Rome two Psalters of our Ladie one of which is called Saint Bonauenture Psalter which is nothing else but the one hundred and fifty Psalmes of Dauid in which they haue taken away the name of God and in it's roome haue put the name of Mary which hauing beene printed an infiuite number of times in Latine hath since beene translated into French and printed at Paris a At Paris by Claudius Chappelet in S. Iames his street at the signe of the Vnicorne 1601. Printed at Paris by Nicolas du Fosse in S. Iames his streete at the golden pot 1601. with priuilede and approbation of the Sorbonne The other Psalter is digested into fifteene Demaunds with like approbation of the Doctrines In which the Virgin Mary is called the first cause of our saluatiō the finder out of grace that turneth away the indignation of Iesus Christ by vncouering her paps vnto him The Rose by whose smell the dead are raised vp who by the faire Lillies of her face made the King of Heauen in loue with her who at the last day shall moderate the sentence of the Iudge euen so far haue they proceeded as to place her before Iesus Christ in these wordes Glory be to you O Virgin and to Iesus Christ c. It would doe well to report the wole booke Moreouer euery one knoweth how in Italy they speake with much more respect of La madoma then of God whom they call by a terme full of mis-regard Messer Domene Dio Lect. 80. Confugimus primo ad beatissiman vir ginem coelorum reginam cui Rex regum pater celestis dimidium regni sui dedit Quod significatum est in Ester regina Sic pater coelestis cum habeat institiam misericordiam iustitia sibi retenta misericordiam matri virgini concessit Of whom also Gabriel Biel a famous Doctor saith in his exposition of the Canon of the Masse That God hath diuided his Kingdome at halfes with the Virgin Mary hauing reserued Iustice to himselfe and left mercy vnto her Now these things are not drawne out of any obscure authours but out of their owne Missalles Letonies and publicke prayers out of the writings of their Popes and Psalters publickly allowed to the end that Coeffeteau may know that in condemning these things hee warreth against the whole Church of Rome and commeth no longer with a cold dissimulation to disguise his owne priuate beleefe Which shall serue for an answere to that place of Cyril which he alleadgeth where the virgin Mary is called the singular ornamēt of the world A lampe that neuer goeth out the Crown of Virginitie c. For in all this there is not any one of these titles wicked such as are those which we haue before represented no nor the title which Coeffeteau giueth her calling her the Spouse of the Father which is a title which the Scripture giueth to the whole Church not to the Virgin Mary It is not for vs in things of so high nature out of iollity to forge new terms which are to the weake occasion of error or of stumbling The passage which hee alleadgeth

the Article which followeth ARTICLE VIII Touching prayers to Saints and the seruice that is due vnto them The KINGS Confession T S for prayer to Saints Christ I am sure hath commaunded vs to Come all to him that are loaden with sinne and he will relieue vs and S. Paul hath forbidden vs to worshippe Angels or to vse any such voluntary worship Math. 11 28. Col 28.28 that hath a shew of humility in that it spareth not the flesh But what warrant we haue to haue recourse vnto these D●j Penates or Tutelares these Courtiers of God I know not I remit that to these philosophicall neotericke Diuines It satisfieth me to pray to God through Christ as I am commaunded which I am sure must be the safest way and I am sure the Safest way is the best way in points of saluation Hereupon Coeffeteau confounding the Kings whole discouery he beginneth by a complaint that his Maiesty calleth Tutelary and familiar Gods those lesser Saints to whom many of the people do vow themselues in particular and of whom they set the Images vpon their Cupboords or ouer their Chimneyes But his Maiesty doth not intend to call the Saints familiars nor Tutelarie Gods neyther doth he say that in the Church of Rome they call them so onely he meaneth that the Church of Rome hath substituted them in place of the Tutelarie and domesticall gods and that hee doth entertaine them after the same fashion For the Paynims had their tutelarie gods ouer euery town and ouer euery Countrey Iuno was Lady-gardian of Carthage Venus of Cyprus and of Paphos Pallace of the Countrey of Attica Mars and Quirinus of Rome c. so the Church of Rome hath Saints that are Patrons of Cities and Countries Saint Marke of Venice S. Geneuiefue of Paris S. Iames of Spain S. Dennis of France c. and as the Paynims did distribute charges amongst their gods so in the Church of Rome euery Saint hath his charge apart The hunters did inuocate Diana now adaies they haue recourse to S. Eustace S. Nicholas who now is called vpon by the Pilots and Sea-faring men hath taken the place of Castor and Pollux The good Goddesse Lucina who was assisting to women that trauelled in childe-birth hath now giuen place to S. Margaret for so her Legend saith that the Dragon hauing swallowed her downe she made the signe of the Crosse in his belly wherewith he burst asunder and she came forth through the breach which was a kinde of lying in S. Christopher with his huge body hath succeeded Hercules for so they make him also to carry a clubbe There wanted yet a Queene of heauen in the place of Iuno and this holy and glorious Virgin hath beene dishonoured with so prophane a title yea the very habites and furniture of the gods haue beene transported to the Saints The Genij or Penates household gods had a dogge by their side and so hath S. Roche The Image of Iames carried a Key so doth that of S. Peter Iupiter a man had hornes on his head such doe they giue to Moses Isis carried a Timbrell and S. Gennasius a Violin Those circles which you see about the head of the Saints in picture are those Arches and shaddowes wherewith they couered their gods to fence them from the dust In like manner are the Officers distributed in Paradise in a goodly order and with diuersity of furniture and prouision For his Holines and the Church of Rome haue taken order for it We are ashamed to produce these things whiles they are not ashamed to doe them and we blush at that of which they haue no shame at all If we would prolong this Discourse we would easily shew that a good part of these Patrons and Tutelary Saints are Saints which neuer were they liue without hauing euer beene borne and are entred into the Church without euer entring into the world the painters are wonted to make characters pictures in a manner speaking as when they paint Iustice with a paire of ballances Time like an olde man winged The Fryer like a lame god because the wood doth susteyne him so the auncients did figure the faith of a beleeuing man by a woman swollowed vp of Sathan but who did get forth againe victoriously and trample the Diuell vnder her feet And of this Image they haue made their Saint Margaret so the Christian was painted as passing ouer a violent land-flood but hauing Iesus Christ with him Praesertim cum sit manifestum in omnem Italiam Galliam Hispaniam Africam nullum instituisse Ecclesias nisi eos quos Apostolus Petrus aut successores eius constituerūt Legant autem si in his prouincijs alius Apostolus inuenitur aut legitur docuisse c. who did burden him indeede but yet did conduct him This Image hath produced a new Saint whom they call S. Christopher Of the launce which pierced the body of our Lord they haue made S. Longis because that Lonchi in the vulgar pronunciation of the Greeke tongue signifieth a Launce Men runne with incredible zeale to S. Iames of Compostella in Spaine where they say that hee preached and that his bones remaine there and yet in the meane time it is well knowne that S. Iames was neuer in Spaine Pope Innocent in the twelfth distinction in the Canon Quis nesciat doth stoutly and stiffely maintaine that there was neuer any Apostle in Spaine and that neyther in Fraunce nor in Affrica nor in Spaine any planted Church saue they whom S. Peter and his successors sent thither The Story also of his life recyted by Iohn Beleth and Iacobus de Voragine great personages saith that he came into Spaine before he was put to death by Herod Act. 12. It must needes bee then that he came into Spaine almost about the time that Iesus Christ suffered for S. Iames suruiued Christ but a while after his death His body being put on Ship-boord went of it selfe without Pilot or any guidance into Spaine Queene Lupa raigning then in Spaine Now it is well knowne that at that time there was neyther King nor Queene in Spaine and that it was wholly subiect to the Romane Empire The same is to be said of S. Denis the Areopagite whom men say to haue planted the Gospell in Fraunce and hauing suffered Martyrdome vnder the Emperour Domitian as saith Methodius he carried his head betweene his hands from Mont-Martre as farre as S. Denis where he lyeth interred The reuiuing of learning and good letters hath discouered the falshood of such inuentions For the most auncient Christian Historian that euer was in Fraunce Sub Aurelio Antonini filio persecutio quinta agitata ac tunc primum inter Gallias martyria visa serius trans alpes religione transgressa is Sulpitius Seuerus who in the second booke of his story sheweth that there were no Martyrdomes in Fraunce vnder Domitian nor a long time after and that the first Martyrdomes which were seene in

signified He there alleadgeth also S. Ambrose who saith 2. de Consecrat Can. In Christo ex Ambrosio in Epist ad Hebr. We continually offer this is done in remembrance of his death this is one selfe Sacrifice and not many how is it onely one and not many Because Iesus Christ hath beene sacrificed onely once but this sacrifice is done for example of that other Thom as Aquinas hath followed Lombard and decided this question tertia parte Summae Quaest 83. art 1. where he saith that the celebration of the Sacrament is called a Sacrifice for two reasons first because according to S. Austin the signes are called by the name of the things signified secondly because by the Sacrament we are made partakers of the death of Christ He forgot the reason which now they say is the principall to wit that it is because that Iesus Christ is really sacrificed vnder the formes of bread for a sacrifice truely propitiatory ARTICLE X. Of the Communion vnder one kinde The KINGS Confession ANd such are the Amputation of the one halfe of the Sacrament from the people Hereunto Mr. Coeffeteau opposeth the second of the Acts where saith he the Apostles administred this Sacrament vnder one kinde onely for there it is said that the faithfull continued in the doctrine of the Apostles and in fellowship and breaking of bread That our chiefe Doctors confesse that this place must be vnderstood of the Sacrament and yet there is no mention but of one kinde of bread vnlesse his Maiesty saith he who adoreth the sufficiency of the Scripture will make a supplement of something to be added thereunto He addeth that Christ is wholly and entier vnder euery kinde and that the people receiue him neuerthelesse That the Church by this meanes hath prouided against vnreuerent behauiours and preuented the heresie of those that beleeued not that the bloud was together with the body vnder the kinde of bread He affirmeth that heretofore it was free to receiue the communion vnder one or both kindes because the faithfull sometimes carried the Eucharist home to their houses and toooke it not but when they might commodiously doe it and they did it say they for the most part vnder the kinde of bread only and that Athanasius witnesseth that the Communion Cup was not vsed out of the Church that they communicated among themselues vnder one kinde that they might also doe it in publique For thus saith S. Ierome Hierom in Apol. ad Pammachiū Is Christ another in publique then in a priuate house that which is not to be tolerated in the Church is not the rather permitted in a house that the Ministers complayning of the mutilation of one kinde haue in the meane time destroyed the essence of the Sacrament remouing the body of the Lord as farre from the Sacrament as heauen from the earth which is to belye the Sonne of God who saith This is my body c. Before we make answere to the place of the second of the Acts the Reader shall obserue The Answere that this is the first place of Scripture which this Doctor hath alleadged wherein his wisedome hath fayled him for had hee continued not to alleadge any scripture at all an ignorant Reader would haue thought it had not beene necessary but seeing him beginne here to speake of the word of God doubtlesse he will wonder that in so many Controuersies handled heretofore hee hath heard nothing alleadged out of Gods word And indeede the doctrine of saluation was neuer so prophanely handled for GOD is become suspected and his bookes of faith haue now no credite in controuersies This is a great grace which they doe vnto the word of God if after a Legend of reasons and humane allegations at length some short sentence is casually produced and not without cause for why then is it not more fauorable to his Holinesse Empire But let vs heare this place In the second of the Acts ver 42. it is said that the Disciples continued together in the Doctrine of the Apostles and in the Communion and breaking of bread It is not there said that the people participated in the Cup therefore they communicated onely vnder one kinde of bread 1 This coniecture is too light by a great many graines and which is more it makes against the Church of Rome which beleeueth that the Pastors ought necessarily to take it in both kindes Now in this passage it is not said that the Pastors did participate in the Cup and they are no more mentioned then are the people therefore should it follow that the Pastors also did not participate in the cup. 2 This also is a weake kinde of Argumentation to say that in the second of the Acts there is nothing mentioned beside breaking of bread that therfore the Cup was not vsed If I should say that being inuited by such a one I haue eaten with him doth it follow that I haue not drunke although I spake not of it This errour proceedeth from ignorance of the scripture phrase which by the breaking of bread and by eating of bread doth vsually vnderstand the whole banquet and all kinde of sustenance So Gen. 31.54 Iacob inuiteth his brethren to eate breade See Genes 37.25 Matth. 15.2 and sundry other places We cannot be accused by this manner of speakking to adde vnto the Scripture the sufficiencie whereof we defend against our aduersaries For if in this place there be no mention of the Cup it sufficeth that it is spoken of in other places And to ioyne diuers places together which speake of the same thing is not to adde vnto the Scripture Besides it is not credible that the Apostles hauing so expresly receiued this commaundement to drinke all of the Cup would infringe the same Againe when we speake of the sufficiency of the Scriptures our meaning is not that the Scripture recyting a story vnto vs doth specifie all the particularities of that which happened Onely we say that in things which it commandeth vs to beleeue and doe it doth sufficiently instruct vs vnto saluation Now to know what is to be beleeued and done in this sacrament we must learne it out of the institution of the same and out of the expresse commandements of Christ and his Apostles 1 For Iesus Christ instituting this sacrament among his Disciples said vnto them Drinke ye all of this That is Lib. 1. de corpore Christi cap. 15. as saith Paschasius aswell the Ministers as the other beleeuers They answere that all those to whom our Sauior spake were Pastors and therfore this commaundement was giuen onely vnto the Pastors Which if it be so by the same reason also the Pastors onely must eate of the bread for if in these wordes Drinke ye all of this Christ spake to none but to the Pastors then certainly in these words Take eate he speaks also vnto the Pastors if this be so let them tel me where is the commandement which bindeth the

and by these the banke of mony-changers is set vp anew in the Temple which Christ ouerturned And indeede if you should say ten times as many prayers and that with farre more zeale and deuotion in any other Church then where these Indulgences are affixed you should notwithstanding goe without any Pardons for they are fastened to certain places for feare lest these contributions being diuided and passing through many handes would vanish into nothing So that the King of great Britaine doth both iustly and elegantly say that this abuse is rightly called the treasure of the Church Now to proue that the Pope hath intelligence with God and that he hath precisely calculated his reckoning with him hee doeth often limit his Pardons with a subtilty full of merriment As at Paris in the porch of a Chappell belonging to the Friers Feuillands in the Suburbes of St. Honorius there is a long list of Pardons to bee seene which among other things tell vs that on euery day of Lent a Pardon may be obteyned for three thousand eight hundred three score and seuen yeares and two hundred and seuen quarentaines of dayes there are many of the same stampe But I long much to know that if a man some few dayes before the day of iudgement should get a hundreth thousand yeares of Pardon whether these Pardons should any thing auaile him Againe if a man needing a Pardon but for ten thousand yeares should obtaine a Pardon for a hundred thousand what should become of the other fourescore and ten thousand but aboue all the rest it is a point furmounting our capacity how these Pardons that doe plenarily forgiue all sinnes and should besides remit a third part of a mans sinnes and yet further giue another eighteene thousand yeares of Pardon as if one should say that the Pope pardoneth all our sinnes and many of our sinnes besides It makes me also to wonder very often why the people doe so zealously flocke to the Iubile at Rome seeing they may as easily and at all times obtaine a plenary Pardon for all their sinnes I forbeare at this time to iudge bad I speake it with greefe and with commiseration whether in this whole Argument there be any the least footestep of Christian Religion to be discerned or whether coueteous gaine did euer trample godlinesse vnder foote in a viler manner ARTICLE XVI Of the baptising of Bels. The KINGS Confession THe King of great Britaine proceedeth to these wordes The baptising of Bels and a thousand other trickes But aboue all the worshipping of Images If my faith bee weake in these I confesse I had rather beleeue too little then too much And yet since I beleeue as much as the Scriptures doe warrant the Creedes doe perswade and the auncient Councels decreede I may well bee a Schismaticke from Rome but I am sure I am no Hereticke Mr. Coeffeteau answers Fol 51. that it is no baptisme that they giue vnto Bels but onely a plaine blessing which notwithstanding the common people do call baptisme for the resemblance of some Ceremonies therein but it is not of simple people but of learned men that we must learne the beleefe of the Church The Answere This answere of M. Coeffeteau is more mannerly then that of Cardinall Bellarmines who writing against his Maiesties booke tels the King that it is an impudent slaunder he might haue spoken more ciuilly to a King for if we wrong them in calling their consecration and benediction of bels by the name of baptisme this imputation should be laid vpon the people of the Romish Church which haue so named it or rather vpon their Bishops and Priests that by a Player-like prophanation haue practised the same Ceremonies vpon bels and gallies which they vse in baptisme for in the blessing and exorcising of a bell they giue him god-fathers and god-mothers which holde the rope in their handes the Suffragan asketh certaine questions of the bell they cloth him in white sprinkle him with holy water and salt the Bishop or his Suffragan annoints him with oyle with many signes of the Crosse praying God that hee will graunt power vnto this bell against the secret assaults of the diuell against thunder and tempest and for the comfort of soules departed then after the singing of certaine Psalmes he is newly marked again with seuen crosses without and foure crosses within which are made vpon the Crisme with the Bishops or his Suffragans thumbe who at euery crosse repeates these wordes Consecretur Sanctificetur Domine signum istus in nomine Patris filij spiritus sancti In all this Ceremony there is nothing wanting but the word Baptisme saue that it is done something more diuersly The same Ceremony is practised vpon gallies when they launch them into the Sea and for what offence they haue condemned this Sacrament vnto the gallies I doe not vnderstand He that shall well vnderstand the great vertue of bels will not wonder at all if the people of the Romish Church haue thought that baptisme doth of right belong vnto them sith that one peale hath power to carry soules into heauen and especially the soules of rich men for if a rich legacy be giuen all the bels in the towne shall ringe a requiem for the soule departed but the poore shall haue leaue to die without any sound And it is presumed that some bels haue more vertue then others for they are not rung all at one rate So at Paris there are bels some at foure Francs some at fiue and some at sixe For it is not credible that any will buy the sound of one bell dearer then another but vpon opinion of reaping a greater benefite thereby It is not then without great reason that Durandus in his rationale and other illuminated Doctors doe finde so many mysteries in bels saying that the clapper of the bell is the tongue of the Preacher that the rising of the bell is the contemplatiue life and the falling downe is the life actiue Boniface 8. au cap. Almamater § adijcimus De sententia excomm In Sexto Grego 9. T it 39. De sent excomm that a ringe of Iron is fastened to the end of the Bel-rope to shew that the Crowne is not obteyned vntill the race be finished which is the cause why Boniface the eighth and Gregory the ninth haue forbidden the ringing of Bels in proscribed or interdicted Churches vnlesse by speciall leaue they be licensed to toll an Aue-maria During the interdiction none but low Masses are said the doors being shut and without sound of Bell. And these obseruations the Apostles would not haue omitted if they had had the keeping of the Bels in the Temple of Ierusalem which then were not rung all the yeare long but now a dayes they are onely speechlesse vpon good Friday whereof there is some mysticall reason which comes not within the compasse of my vnderstanding ARTICLE XVII Of the Reliques of Saints The KINGS

last iudgement that doth refine and purifie vs. And in the same place he maketh the Virgine Mary with the rest of the Saints to passe through this fire of the last iudgement saying An cum ex omni otioso verbo rationem simus prae stituri diem iudicij concupiscimus in quo nobis est inde fessus ille ignis obeundus inquo subeund a sunt grauia illa expiandae a peccatis animae supplicia St in iudicij seueritatem capax illa Dei vir go ventura est desiderare quis aude bit à Deo iudecari Seeing that wee shall giue an account of cuery idle word doe we desire the day of iudgement in which we shall paesse through that indefatigable fire and in which we shall vndergoe those grieuous torments by which the soules are to be hallowed and cleansed from their sinnes And a little after If that holy Virgine her selfe be to suffer the seuerity of that iudgement who will dare desire to bee iudged of God And vpon Matth 2. To them that are Baptized by the holy Ghost there yet remaineth that they be made perfect by the fire of the last iudgement S. Austine de Ciuit. Dei lib. 20. cap. 25. exempteth some soules from this fire By this which hath bin spoken it seemeth euidently to appeare that in that iudgement Ex his quae dicta sunt videtur enidentius apparere in illo iudicio quasdam quorundam poenas purgatorias suturas some shall be punished by these Purgatorie paines Now it appeareth both by the drift of the place and by the title of the Chapter that he speaketh of the day of the last iudgement So in the 16 booke chap. 24. This fire which appeared to Abraham signifieth the day of iudgement which shall discerne what earnall men are to be saued by the fire Significatur isto igne dies iudicij dirimens carnales per ignem jalhandos igne damuandus and who to be condemned in the fire But vpon the. 1. Cor. 3. he speaketh of this fire of Purgatory doubtfully saying that it is a thing hidden and of which a man may well doubt And lib. 21. cap. 16. he saith Non redarguo quia for sitan verum est I do not gainesay it for peraduenture the thing may be true Origen was the inuentor of this fire a man condemned by other of the Fathers for that he did not acknowledge Hell nor eternall fire and holdeth that the diuels and wicked men shall after a time of Purgation be finally saued But in this hee hath beene followed that he holdeth that the purgation of soules beginneth at the day of the resurrection and is done by the fire of the last day of iudgement That is the Purgatory of the Fathers of which S. Ierome speaketh in the last lines of his Commentary vpon Esay and vpon the 46. of Ezechiel and Gregory Nyssenus in his Oration of them that are fallen asleepe For so farre were they from beleeuing that the soules separated from the body were purged by the fire before the day of iudgement that euen a good many of them haue thought that the soule sequestred from the body could not suffer any harme Neque pati quicquam potest anima sola sine stabili materia id est carne And in his booke de Testimonio animae cap. 4. neyther be tormented without the body So Tertullian in Apologet. cap. 48. The soule alone cannot suffer any thing without solide matter that is without flesh And this is the reason why he thinketh the resurrectiō necessary to the end that the soule may be tormented saying indeed that the punishment of the soule without the body should be vniust seeing that they haue sinned together Gregory Nissen Orat. 3. of the resurrection of Christ saith in like manner * Animam vero per se separatim ignis nunquam attigerit nec tenebrae quidem ei molestoe fuerint vt pote quae oculis caret The fire can neuer touch the soule separated from the body neyther can the darkenesse be troublesome vnto it forasmuch as it hath no eyes Atque idcirco consentaneis his considerationibus ratiocinationibꝰ compellimur ad comprobandam resurrectionem mortuorum And for these forcible reasons we are induced to embrace the resurrection of the dead It would be infinite here to produce that which we haue else-where done the authorities of the Fathers who affirme that there are but two places for the soules to wit Heauen for the damned and Paradice or a place of rest for the Beleeuers and that the soules immediately after their departure out of the body goe into a place of rest or into celestiall glory Reade aboue the rest the Sermon of S. Cyprian de mortalitate And his Treatise against Demetrius the booke of S. Ambrose de bono mortis The Oration of Gregory Nyssenus Of the that sleepe Epiphanius in his second booke of Heresies Heresie 39. which is of the Cathari or Nouatians S. Austen in his fift Hypognosticke In his fourteene and eighteenth Sermon de verbis Apostoli and in diuers other places This place of Austin shall suffice for all in his booke of the vanity of the world Cum anima à corpore euellitur statim aut in Paradiso pro meritis bonis collecatur aut certè pro peccatis in inferni Tartara praecipitatur Nec est vllꝰ vlli mediꝰ locus vt possit esse nisi cū diabolo qui non est cum Christo chap. 1. Know that when the soule is separated from the body it is in an Instant placed in Paradice for its good works or cast into the pit of hell for its sinnes A place which hath seemed to our aduersaries so strong that in their last Edition printed at Paris they haue put these wordes in the Margent Vbi nunc Purgatorium What is now become of Purgatorie And as touching that point that there are but two places these be his wordes in his booke of sinnes and the remission of them chapt 28. There is no middle place for any man insomuch that he that is not with Christ can be no where else but with the diuell Tertium penitus ignoramus immo nec esse in scripturis sanctis inuenimus And in his second Hypognosticke we are altogether ignorant of any third place neyther doe we finde any at all in the holy Scriptures Let not any man say that he speaketh onely of places eternall that are to continue for euer for he saith in expresse wordes penitus not at all not excepting any thing And you shall not finde that S. Austin eyther in this place or in any other makes this Distinction of places eternall and temporall for the soules seeing that S. Austin in those places doth of purpose dispute against the Limbus puerorum and relecting all temporary places he acknowledgeth no other third place Out of all that hitherto hath beene spoken I draw these two conclusions 1. The one