Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	apostle_n	church_n	doctrine_n	4,033	5	6.2595	4	false

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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

and of such or such a Saint wee commit vnto you the Church of S. Sabina or of S. Chrisogonus c. that is he committeth to him one of the Parishes of Rome which is nothing but a bare formality and wordes without substance for after this ceremony this new Cardinall returneth home it may be into Fraunce or Sapine without euer setting his foote againe into the Church of which he beares the title And from thence it grew that for a long time there was in Rome but eight and twenty Cardinall Priests according to the number of the auncient Parishes in Rome which was seuen Churches vnder euery one of the foure principall and Patriarchall Churches of Rome as for the fift that is the Church of Lateran where the Pope made his residence that was aboue the other foure This number of eight and twenty Cardinall Parishes that is to say Parsons of Parishes continued in Rome vntill the time of Honorius the second father of the Cordeliers in the yeare 1125. as Onuphrius sheweth since which time the number hath encreased or lessened according to the pleasures of the Popes who were at that time in the height of their glory And the dignity of the Bishoppes of Millaine and Rauenna being decayed which before were held equall with the Bishop of Rome Since that there hath beene little speech but onely of the Cardinals of Rome As touching Deacons the custome of the City of Rome was to haue onely seuen following the example of the sixt Chapter of the Actes of the Apostles whose charge was to keepe and distribute the almes and to carry the Eucharist in the Church to the faithfull and to remoue the holy table and to cause those which were not yet fully instructed in the Christian Religion Catechumeni to goe out of the Church before the communion and to read the Gospell c. S. Laurence that suffered Martyrdome vnder Decius in the yeare 252. was one of those seuen Deacons as Prudentius testifieth Hic vnus ex septem viris Qui stant ad aram proximi Leuita sublimis gradu c. Likewise in the time of S. Cyprian there were but seuen as appeareth by the Epistle hee wrote to Cornelius in the sixt booke of Eusebius chap. 42. which agreeth with the twelfth Canon of the Counsell of Neocaesaria Now when the Church was growne to be in peace and quiet peace bringing plentie and plenty pride these Deacons became proude and insolent of which S. Augustine complaineth Falcidius duce stultitia Romanae ciuitatis iactantia Leuitas Sacerdotib ' equare contendit Quanquam Romanae Ecclesiae Diaconi modico inuericundiores videntur in his booke of questions of the olde and new Testament saying That one called Falcidius lead by folly and following the arrogancy and vaunting of the Citie of Rome would equal the Romane Deacons with other Priests and a little after saith that The Deacons of the Church of Rome seeme to be a little too impudent Pride was then in blooming but it is now full eared which sheweth that Haruest is at hand In the succeeding ages the number of Christians being greatly increased it is to be presumed the number of Deacons increased likewise amongst whom those which were the cheefest were called by the name of Cardinall Deacons which is as much to say as principall Looke Eusebius in the Election of Fabian Anno 240. It is not to be omitted that the election of the Bishoppes of Rome was long after this made by the voyces of the common people and Clergy the first mention of any Pope that was elected by Cardinals that I can finde in Platina is in the life of Nicholas the second in the yeare 1059. And yet a little after he ioyneth with them both the layetie and Clergy Onuphrius saith that Gregory the seuenth called Hildebrand See likewise Sigonius Ann. 1059. Nos Sanctae Romanae Ecclesiae Cardinales Clerici acolythi presentibus Episcopis abbatibus multisque tum Ecclesiastici tum laici ordinis eligimus c. in the yeare 1072. and yet Platina affirmeth that he was elected not onely by the Cardinals but also by the whole Clergie in the presence of the people So that the custome which reserueth to Cardinals onely the elections of the Popes is of a new constitution as likewise those goodly vses they now haue to shut the Cardinals into the conclaue to put their meate in at a hole to serue their drinke in cleare bottles and their bread cut into little morsels to make them dyne euery one alone by themselues prohibiting them to serue one another diminishing euery day their allowance and when the name of a new elected Cardinall is declared out at the window to the people to runne home to his house and robbe and spoyle it as likewise that custome by which the elected Pope giueth to whom he list his place and Cardinals hatte as Pope Iulius the third did in the year 1505. who bestowed his place vpon a little boy called Innocentius who kept him an Ape Augusti Thrani Histor lib. 6. But chiefely that corruption by which euery Cardinall selleth his suffrage receiuing from Princes great pensions to giue their voyces with one of their faction Now after this bargaine and sale we must yet beleeue that such a purchast Pope cannot erre in faith By what which is already faid it appeareth that the Cardinals now a dayes haue no more resemblance of those of former times then the Pope hath of S. Peter or the Masse of the Lords supper first the auncient Cardinals were Pastors or Deacons of the Parishes of Rome to teach and to administer the Sacraments but the Cardinals now neyther teach nor haue any cure of soules secondly then the Cardinalship was a function now it is a dignitie Most ordinarily the creation of Cardinals is in vse one of the ember weekes thirdly then a Cardinall was not made but vpon the death of some other because that the Parish might not remaine without a Pastor But now the Pope createth when he pleaseth and as many as he pleaseth by which it hath happened that the Pope being carelesse thereof the number hath beene so strangely diminished that when Vrban the fourth was elected there were only two Cardinals Onuphrius so contrary to this Leo the tenth created eight and thirty in one day fourthly Then the Romane Cardinals were onely in the City of Rome whereas now they are euery where else and rule the Counsels of diuers Kings It is likewise to be presumed that in auncient time election was made of Cardinall Priests of the Inhabitants of Rome and such as were of most sufficiency but now the Cardinalshippe is bestowed vpon Infants and Princes children that are altogether vnlearned as likewise vpon others at the request and intreaty of Kings in recompence of their seruices Then the title of Cardinall Priests did not lift him vp higher then his fellowes but onely in some kinde of precedency

vnto the 15. verse of the 21. chapter Seauen dayes after his arriuall he is taken and to auoyd the violence of the Iewes he appealeth vnto Caesar when he came to Rome he preached there two yeares Acts 28.30 and there suffered Martyrdome as we may easily gather out of the 2. Timothy Chapter 4. verse 6. and by the subscription of the Epistle From whence it appeareth that the Epistle to the Romanes could not be written aboue three yeares before his death and not to be too strict let vs admit that it might be 4. yeares let vs now shew that S. Peter had not beene at Rome when S. Paul wrote this Epistle for that is prooued by the fifteenth chapter of the said Epistle to the Romanes where Saint Paul saith that he is resolued to goe to Rome whereof he rendreth this reason to wit I study to set forth the Gospell not in those places where mention hath beene already made of Iesus Christ to the end faith he that I build not vpon another mans foundation He presupposeth then that neyther S. Peter nor any Apostle had till that time laid nay foundation in the Church of Rome otherwise S. Paul going thither soone after should haue built vpon anothers ground-worke The renowne and credite and the mutual conference and conuersation of the Christian strangers with the Romanes had sowen the Christian Religion at Rome but before S. Pauls comming thither there was not any forme of a Church gouerned S. Paul laid the first foundation as is manifest by the place alleadged This being thus gained let vs end the rest of the combat The Kings Maiesty of England hath aduisedly noted that the Apostle S. Paul did excommunicate the incestuous person of his owne authority the spirit of the Corinthians ioyning with his spirit without making or medling with S. Peters spirit Coeffeteau here answereth that by the spirit S. Paul meant not authority but knowledge and declaration of will as Beza expoundeth it I aunswere that this declaration of will was done by vertue of the power and authority which he had as he addeth in the wordes following In the name of our Lord Iesus and by his power so calleth he that power which Christ had giuen him and which hee denieth to haue receiued from any man Gal. 1. v. 1. and chap. 2. v. 6. n = * They which were the cheef brought nothing vnto it But saith Coeffe●eau it is not necessary at all times to expresse all the functions of the Church nor the Primacy of S. Peter it being sufficient to beleeue it Then say I if he omitted it in this place and neuer thelesse beleeued it you must then shew vs some other place wherehe confesseth that he beleeued it Coeffoteau goeth further and saith Coeff fol. 89. That in the Letters of the Councell of Ierusalem the decision was made by the authority of the whole Assembly without speaking of Peter Acts 15.23 because the Letters were sent in the name of all the company n = * The apostles and the Elders brethren to the brethren that are of the Gentils in Antiochia Besides it is sufficient that elsewhere S. Peter is called cheefe by the Oracle of truth and that Peter himselfe speaketh first To this I say that if in these dayes a Councell where the Pope were present should write Letters to decide a Controuersie it would be thought very strange if in those Letters there were no mention made of the Pope Againe we cannot finde that the Oracle of truth did euer giue vnto S. Peter any power or Iurisdiction ouer the other Apostles Furthermore in this Councell Peter spake as a man that gaue his aduise or iudgement but it was Iames that spake last and pronounced the finall decision as President in the action But among all the reasons alleadged by the King of great Britaine that is most witty and forcible which is drawne from the first chapter of the first to the Corinthes which hath not beene yet noted by any other S. Paul had founded the Church of Corinth and had laboured mightily but after his departure from them they fell to faction and partaking one saying I am of Paul another of Apollo and another of Peter Those that said they were of Paul had a desire rather to become his followers then Peters it appeareth then that S. Paul had not taught them to acknowledge S. Peter to be his Superior and to be the head of the vniuersall Church for if he had so taught them they would neuer haue resisted and withstood that his instruction Neyther is it possible that any man would oppose himselfe herein against S. Paul thinking in so doing to become his Disciple or that he would not beleeue him to the end he might become his follower This is not onely absurde but it is also impossible from this argument so aptly collected Coeffeteau being vnable to comprehend the force thereof is driuen to shifts and querkes cleane from the purpose To as little purpose is it when he saith that Caluine speaking of the Controuersie betweene Paul and Peter Coeff fol. 90. Gal. 2. did not inferre a Preference of S. Paul before S. Peter but onely an equalitie for his Maiestie doth not intend a preheminence of S. Paul aboue S. Peter in generall but onely in this particular action Forasmuch as iustly to reprehend is a thing more noble then to be reprehended and to teach better then to learne I also adde that it is very likely that if S. Peter had had his Cardinals about him or a guard of Swyssers and Light Horsemen See Crysostome vpon chap. 1. to the Galathians he would not haue suffered S. Paul to haue withstood him to his face But follow on the line and leauell of S. Pauls purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it will lead you directly to the truth that S. Pauls drift was to meete with and to preuent the mis-regard which some had of his Apostleship which some held to be of an inferior ranck because he was none of the twelue but came after them Against this opinion of theirs he iustly armeth himselfe and saith in the very beginning of his Epistle that he is an Apostle not of men nor by man but by Iesus Christ where he teacheth vs sufficiently that hee had no commission from S. Peter And chap. 2. verse 6. he saith that they that seemed to be in estimation added nothing vnto him He saith that the charge was diuided betweene him and Peter to him were the Gentiles committed euen as to Peter those of the circumcision that Iames Peter and Iohn who were accounted the Pillars gaue him the right hand of Fellowship that he withstood Peter to his face when he came to Antioch Petrum solum nominant sibi comparat quia primatum ipse accepit ad fundandam Ecclesiam se quoque pari modo electum vt primatum haberet in fundandis gentis um Ecclesijs and went not the right

Non verbum verbo curabit reddere fidus Interpres Horat. in Art poet but retayning the strength and sinew of the Sentence I haue rendred it as best fitted the property of speech in our owne language Where the Kings words were to be inserted I haue chosen rather to follow his Maiesties owne Coppy then the French Translation which sometimes varyeth from it neyther haue I therein wronged mine Author Wherefore omitting those smaller mistakes which the discreete will passe ouer with an easie censure whether they bee wordes redundant as in or the twice repeated Or Syllables disioyned as often for often or letters transposed as villaines for villanies or wordes ill orthographized as Epostle and daceiue in one page for Apostle and deceiue Likewise Alminacke Letonies terent for Almanacke Letanies torrent c. Those other which are represented in the end of the booke I leaue to thy courtesie necessarily to be amended being such as import the matter and in which the Composers omitting or not well reading the wordes interlined wherein I sometimes corrected my selfe haue thrust in their owne coniectures Farewell TO THE READER MAy it please thee gentle Reader to vnderstand that after we had finished our worke and that the booke was now ready to come forth there came to my hands certaine corrections and amplifications of some points from the Author himselfe earnestly intreating to haue them inserted which because they could not conueniently be brought in in their proper places the booke being already printed yet that we might doe him right against the malice of his captious Aduersaries I thought it good to bestow them in this page requesting thee of thy charity which couereth a multitude of sinnes at once to pardon both our faults Page 30.14 reade the last Canon 45.25 r. as though he affirmed it without knowledge and spake it onely vpon trust 80.23 r. iudged to be vniust 181.7 r. the earth is almost full of the chips and pieces thereof Page 338.16 after the word men leaue out the whole sentence ending with the word Saluation then adde as followeth Onely we must note that this word Dulia hath a double and doubtfull signification and that there be two sorts of Dulia The one is a Religious action the other is onely a seruice an humane respect which is yeelded also to the liuing As for that kinde of Dulia which is a Religious worship the holy scripture forbiddeth it to be giuen to any saue onely to God alone as 1. Sam. 7.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prepare your hearts to the Lord and yeeld Dulia or Seruice to him alone And S. Austin Quaest 94. vpon Exodus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debetur Deo tanquam Domino Doulia is due to GOD as to him who is MASTER And de Ciuit. Dei lib. 10. cap. 1. Religio non est nisi Dei cultus Religion is nothing else but the seruice of God plainly shewing that the seruing of the Creatures is not an action of Religion But if we take the word Dulia for a respect and seruice done vnto men and not for a religious action our aduersaries doe amisse to say that they serue the Saints or other Images with Dulia seeing they yeeld them a religious seruice and a voluntary worship tending to the attainment of saluation Againe ibid line 29. reade that then no miracles were wrought by their Images Page 367.13 r. the whole earth is full of the peeces of it 399.27 Modicum quodque delictum mora resurrectionis illic luendo Page 425.27 r. in the 9. Distinction and the 9. Canon of the Councell of Antioch and the 17. Canon of the Councell of Chalcedon These wordes of the Canon of Antioch are for a marginall note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Page 433. blot out the 8. last lines and the first line of the next page Page 440.21 read So in the 6. generall Councell Pope Honorius is condemned as an Hereticke and cast out of the Catholicke Church in the 13. Act and the same Councell assembled in the palace in the 13. Act doth by name condemne the Church of Rome c. Page 441.17 reade the 11. Homily of S. Chrysostome vpon Matthew Page 454.14 reade that Christ is an head more absolute and greater then the Pope and that the Pope is of lesse vertue then the holy Ghost Page 470.12 reade vpon the foundation layd by another Apostle The fame and good report and the mutuall communication of the strangers that were Christians with the Romanes had planted the Christian Religion at Rome but the Church of Rome required the presence of some Apostle for her full establishment A Table of the principall matters contained in this worke THE FIRST BOOKE ¶ Of the Vsurpation of Popes ouer Kings CHAP. 1. The occasion why IAMES the first King of Great Brittaine wrote his Booke together with a iudgement vpon Doctor Coeffeteaus Booke Pag. 1. CHAP. 2. Remonstrations of D. Coeffeteau with his iudgement touching the Treasons and attempts vpon the life of the King of England Pag. 16. CHAP. 3. Of Cardinals Pag. 23. CHAP. 4. Of Iesuites Pag. 39. CHAP. 5. Of the power of the Pope ouer the Temporalties of Kings and that he cannot take from Kings their Crownes nor free Subiects from the Oath of fidelitie and thereupon the reasons of Bellarmine are examined Pag. 45. CHAP. 6. Of the Clergie and their Exemptions Pag. 88. CHAP. 7. Of the Authoritie of Emperours and Kings ouer the Bishops of Rome that they haue chosen them punished them and degraded them That Princes haue had power ouer Bishops and their Temporalties The first seede of Poperie in England Pag. 105. CHAP. 8. That they who haue written against the King of Great Brittaine his Booke haue vniustly called him Apostata and Hereticke Pag. 128. THE SECOND BOOKE ¶ A defence of the Confession of IAMES the first King of great Britaine ARTICLE 1. Of the Creede Pag. 133. ART 2. Of the Fathers in generall Pag. 134. ART 3. Of the authority of the Fathers each apart by themselues Pag. 135. ART 4. Of the authority of the holy Scripture Pag. 143. ART 5. Of the Canonical and Apocrypha books Pag. 145 ART 6. Of the memory of Saints and of their Holy-dayes Pag. 154. ART 7. Of the Virgin Mary Pag. 164. ART 8. Of the suffrages of Saints and of the seruice due vnto them Pag. 173. ART 9. Of the Masse without Communicants or Assistants and of the Sacrifice of the Masse Pag. 202. ART 10. Of the Communion vnder one kinde Pag. 246. ART 11. Of Transubstantiation Pag. 258. ART 12. Of the Adoration of the Host Pag. 271. ART 13. Of the eleuation of the Host that it may be adored Pag. 274. ART 14. Of carrying their God in Procession Pag. 275. ART 15. Of workes of Supererogation and of super abundant Satisfaction and of the Treasury of the Church Pag. 276. ART 16. Of the baptizing of Bels. Pag. 308. ART 17. Of the Reliques of Saints Pag. 311.

gathering of broken peeces Consider farther that euery one of vs hath deserued an infinite punishment and therefore that euery of vs needeth a ransome of infinite value and such there is none but the alone death of our Sauiour whervpon it also followeth that there can be no distraction of any part of his merite for things infinite admit no diuision 2 For playner euidence I aske of these my Masters to whom Christ Iesus hath offered his satisfaction and the merite of his passion and to whom he hath payde this ransome I suppose they wil acknowledge with the Apostle to the Hebrews that Iesus Christ hath offered this oblation to God the Father and then God hath receiued this oblation satisfactory at his hands if then he haue accepted it they must tell me when he was dispossest of a part of this merite to put it into the Popes custody Is it lawfull for vs in matters of such consequence and where the participation in the merites of Iesus Christ is in question to forge Articles of faith without any warrant of Gods word nay without any testimony of antiquity 3 I suppose also that they will not deny but the Pope is one of the number for which Christ Iesus hath paide the ransome of his Father Is it not then a monstrous imagination to conceiue that any one accepting a ransome for a multitude of Captiues should turne it backe to the handes of some one cheefe prisoner to apply it to the rest which cannot fall vnder any mans vnderstanding 4 Now if any man bring me any reason why it is necessary that the Pope should be the Depositary and the Dispenser of a part of Iesus Christ his merite that selfe reason shall be found in the olde Testament for then had the beleeuers as much neede of Gods mercy and our Sauiours bounty and yet not any of our aduersaries hath hitherto dared to affirme that in those dayes the high Priests had the ouer-plus of Christs merites vnder their lockes in their treasuries for yet they haue not beene bold-fac'de enough to propose matter so ridiculous 5 Now if the merites of Iesus Christ were then onely in the hands of God and none are partly in the power of the Pope whence is it that Indulgences are more freely graunted yea to the verie dead which in those times was not practised It must needes be said that by this these new expedient benefites of Iesus Christ are farre better employed or that the Pope the Depositary is more open-handed then God the proprietary And in all this where is there any the least shew of Christian religion The second part of this Treasure The other part of this Treasure is the ouer-plus of the satisfactions of Saints and Monkes that as Coeffeteau saith haue suffered more then they haue deserued This is a prodigious doctrine 1 It is to accuse God down-right of iniustice to thinke that he doth inflict a heauier punishment vpon a man then he hath deserued 2 It is an ouer-sleight regard of the grieuousnesse of sinne to imagine that the afflictions of this life can make satisfaction for sinne satisfaction being vnderstood for the acknowledgement of a fault and humble repentance is a thing both holy and necessary But our aduersaries by satisfaction doe vnderstand the bearing of the punishment and paying of the ransome for sinne to satisfie the iustice of the Almighty against which I affirme that if the calling of a brother foole deserue hell fire Mat. 5 If the slaundering of ones neighbour deserue ashutting out from the Kingdome of heauen 1. Cor. 6. which in shew are but sleight offences and doe befall the most righteous when shall we be able to make satisfaction for one sinne of that nature And if a man be vnable to satisfie the iustice of God for his owne sinnes how shall he haue any surplusage or superfluity of satisfaction to tender vnto him for this were to say vnto God thou shalt haue this aboue the bargaine 3 But is not this an indignity to ioyne the infinite merite of Iesus Christ in such sort as to couple with it Monkish satisfactions that is Whippings Pilgrimages wearing of Sacke-cloth a Cordeliers girdle and a hood to patch vp our satisfaction vnto God 4 But who can tell whether God will accept the superfluity of these sufferings of Saints and Monkes in paiment for the sinnes of another And let it be graunted that S. Frauncis or S. Dominicke haue giuen themselues more lashes and suffered more then their sinnes deserued Who knowes whether God will allow this ouer-plus vnto me or that it shall bee my acquittance before him Where is the will of God reuealed to this purpose or where is any example here of found in the word of God 5 This opinion shall neuer enter into any mans vnderstanding that shall conceiue but as well of God as of a iustice of a poore Village who will not set free a Prisoner condemned to bee whipt because his friend hath beene whipt in his stead Euery one shall beare his owne burthen Gala. 6.5 6 But to what ende are the superaboundant sufferings of Saints and Monkes employed to acquit and make satisfaction for vs vnto God if the Merit of Iesus Christ be more then sufficient to deliuer vs full and whole and to giue God absolute satisfaction Some of late desirous to mitigate the matter say that the satisfaction of Saints are accepted by vertue of Christs satisfaction but this comes all to one for Christ Iesus hauing plenarily satisfied and paide for vs giues no power to Saints or Monkes to pay a Debt already discharged nor to satisfie for that which already hee hath fully satisfied 7 And we neede not feare that any of their sufferings are lost seeing God hath rewarded the troubles of the faithfull with glory infinitely greater then their afflictions as Saint Paul saith Rom. 8. The afflictions of this life doe not match the glorie that shal be reuealed 8 Now if our aduersaries doe aleadge that the troubles of Monkes and Saints doe purchase their eternall glorie how then shall they proue satisfactorie for an other Who would not make himselfe merrie if I should say that a house being very cheape bought for three thousand Crownes yet that summe employed in this purchase should serue to discharge another debt equalling the same proportion And that this money should purchase with the crosse and pay debts with the pile With such darke shewes doe those people shadow ouer their Church and desire to blinde the wisedome of God himselfe 9 And indeede all humane satisfactions in generall are derogatory to Gods iustice which admits of none but entire payments made by the benefites of Iesus Christ in whom he freely forgiueth all our sinnes Colos 2. whose bloud cleanseth vs from all sinne 1. Ioh. 1. This is meere mockery to say that the benefites and satisfaction of Iesus Christ are applyed by our satisfactions 1. For one contrary is not applyed by another one applyes not