our Kings much lesse of the King himself many yeares before King Henry the eight was borne were of no force by the common lawes of England as is manifested by Hainric in Becano Baculus Where also he hath taught you out of the same lawes that the King of England is the supreme Ordinary of his Kingdome On as it is in the oath of Supremacy The onelie supreme Gouernour of the Church of England And yet wee doubt not but he may besuspended from the Eucharist by a Bishop to whom hee himselfe hath committed Ecclesiasticall iurisdiction as Theodosius was by Ambrose that is by resnsall to giue him the holy CoÌ„munion but not in any iudiciall or coÌ„sistorian form of citation appearance and sentence to be cast out of the Church The Iesuit is deeply deceiued if he imagine that the action of Ambrose was solemne and canonicall or that it was excommunication in a strict and proper sense which thing I will when need requireth convince by many solid arguments And in the meane season let him shew mee whether Theodosius was canonically cited vnto the consistory of Ambrose or whether the Emperour did answere for himselfe either in person or by his Proctor Or whether the sentence of excommunication was pronounced vpon the Tribunall of the Bishop Or whether it were canonically denounced in the open Church before hee was forbidden to enter into the Temple And againe by whose commaundement and by what example did Saint Ambrose alone without his fellow Elders or the counsell of other Bishops excommunicate the Emperour of so many kingdoms espceially seeing Ambrose was neither Pope nor Patriatch And let the Iesuit giue some good cause why Ambrose should â—am â—â—e vpon so humble and godly an emperour by his excommunicating him who erred onely in one fact and not once blame or touch Constantius a most proud godlesse and hereticall Arian Lastly whether it were the custome at Millan to excommunicate all murtherers or else Theodosius had wrong for Iassure you murtherers are not excommunicated in England and I thinke very few are so censured at Mentz where Becane liueth BECAN Exam. Pag. 191 YOu aunswere that heere is no Iarre because all your Writers vniformly agree in this That the King cannot excommunicate But heere is the greatest Iarre Because all English Writers who confesse it doe manifestly differ from themseluss as these three Arguments proue First Whosoeuer hath all mannet supreme most ample full Iurisdiction Ecclesiastical in any Kingdome he may exercise all acts vvhich pertaine to IurisdioÌ„tion Ecclesiasticall in that kingdome And so be may excommunicate to wit by a power vndependant of any man such as the Pope hath the rest hauing it from him who may giue it to them and take it away Enen as the King who hauing supreme most ample Iurisdiction ciuill in his kingdome may exercise allciuill acts of that Iurisdiction in his kingdome But the Writer's assert the Kings all manner supreme most ample and full iurisdiction Ecclesiasticall Therefore they assert the Kings power to excommunicate Dr. HARRIS Reply HEere is but an idlerepetition of the selfe same Argument which the English Concord had answered before by denying his maior Proposition Which deniall was grounded vpon the testimony of Saint Augustine whereunto this Iesuit answereth not one word The substance whereof vvas this That attacts of Ecclesiasticall gouernment and onely all those acts which the King alone may doe as King belong vnto him but Excommunication belongs to euery Archdeacon therefore that belongs not to the King The Iesuit beeing put vnto his shifts hath fansied this new starting hole viz. That power vndependant of any other to excommunicate is proper onely and to euery supreme Gouernour Ecclesiasticall Therfore if the King be supreme Gouernour Ecclesiasticall hee hath that vndependant power to excommunicate Whereunto Ireply first that no Scripture no nor ancient Father for the space of 600. years after Christ doth assert this vndependant power of excommunicating to belong to the supreme gouernment Ecclesiasticall Secondly that the ancient Fathers deny this vndependant excommunicating power to belong to Peter much lesse to the Pope but with one vniforme consent dogmatize according to the Scriptures that all the Apostles receiued from Christ immediatly not from Peter power to excommunicate equall vvith Peter Thirdly that the very principall Schoolemen as Peter Lombard the Maister of the Sentences Thomas Aquine the Doctor Angelicall Alexander Ales the Doctorirrefragable and Iohn Scot the subrle Doctor deny the same First they all foure define the keyes by the power to open and shut to binde and loose See Lombard Sent. l. 4. dist 18. et 19. Alexander SuÌ„ma Theolog. part 4. q. 20. memb 2. et 5. Aquin as in Sent. l. 4. dist 13 q. 1. art 1. Scot. in Sent. l. 4. dist 19. art 5. Secondly Alexander in Summa p. 4. q. 20. memb 5. et 6. Tho in 4. Sent. dist 24. q. 3. art 2. Scot. in Sent. l. 4. dist 19. art 1. affirme that the keyes promised to Peter in the 16. chap. of Mathew were giuen to the Apostles in the 20. chap. of Iohn Fourthly Bellarmine himselfe denieth this vndependant power of excommunicating to be proper to Peter and proueth by foure sound arguments the said power to be common to all the Apostles thus de Ro. Pontif. l. 4. cap. 23. That the Apostles receiued immediatly froÌ„ Christ their Iurisdiction First by these words of our Lord Iohn 20. As my Father sent mee so send I you Which place the Fathers Chrysostome Theophylact so expound that they say plainly The Apostles by those words were made the Vicars of Christ yea and receiued the very office and authority of Christ Cyrill vpon this place addeth that The Apostles by these words were properly created Apostles and Teachers of the whole vvorld And that wee should vnderstand stand that all power Ecclesiasticall is contayned in authoritie Apostolicall therefore Christ addeth As my Father sent mee seeing that the Father sent his Sonne endued with chiefest or highest power Cyprian in his booke of the vnity of the Church saith The Lord speaketh to Peter I vvill giue thee the keyes of the Kingdome of Heauen and after his resurrection said to him Feed my Sheepe And although after his resurrection he gaue to all the Apostles equall power and said As my Father sent mee so I send you yet to manifest vnitie hee constituted one chayre Where you see the same to be giuen to the Apostles by those words I send you which was promised to Peter by that I will giue thee the keyes and after exhibited by that Feed my sheepe Now it is manifest that by those words I will giue thee the keyes and by that Feed my sheepe is vnderstood the most full euen exteriour Iurisdiction Secondly the election of Matthias vnto the Apostleship sheweth the same For we read Acts. I. that Matthias was not chosen by the Apostles nor any authoritie giuen vnto him but that his election being craued and
but because they are set downe there not only as Canons or Doctrines allowed but also as Essentiall parts of holy writte and Canonical Scripture so neither Assuerus Ordinance was not any Law or Canon of Bishop was is or euer shall be According to that of Saint Hierom vpon the 89. Psalme Quamuis sanctus sit aliquis post Apostolos quamuis disertus sit non habet authoritatem No man be hee neuer so holy or eloquent after the Apostles hath any authoritie The Canons and Doctrines of the Apostles are the foundations whereupon the Church of Christ is built Ephes 2.20 and containe that absolute certainety of Diuine truth that If an Angell from heauen should teach otherwise he should be accursed Agreeable to that of Saint Augustine Contra liter Petilian lib. 3. ca. 6. De quacunque re quae pertinet ad sidem vitamque nostram non dicam si nos sed si Angelus de coelo nobis annunciauerit praeterquaÌ„ quod in Scripturis legalibus et euangelicis accepist is Anathema sit Bee it of any thing that pertaines to faith or maners I do not say if vve but if an Angel from heauen preach otherwise then is set down in the scriptures Legal Euangelicall let him be accursed But of all other Lawes Canons and Writings Origen in his first Homilie vpon Hieremy writeth thus Sensus nostri et enarrationes sine his testibus non habent fidem Our iudgements or decrees and our Explanations vvithout these witnesses haue no credit And these witnesses saith Augustine De Pec. mer. et Remiss lib. I. cap. 22. nec falli possunt nec fallere Can neither deceiue nor be deceiued Therefore when Constantine the great had gathered those 318. Bishops to the famous Councell of Nice by way of instruction he gaue vnto them the Apostles Canons and Doctrines set downe in the Scripture as their Directorie rule whereby to make and square their Ecclesiasticall Canons Theodoret lib. 1. cap. 7. reports the wordes thus Euangelicae et Apostolicae literae c. The writings of the Euangelists Apostles and Prophets do plainely instruct vs in the vvill and minde of God Therefore laying aside contention let vs seeke out of those oracles diuinely inspired the vnsolding of things propounded Therefore what horrible blasphemy is this in the Iesuit to assert first that the Bishops their lawes and writings are of like inspiration and authority to binde the Conscience as the Canons and Doctrines of the Apostles contained in the Scriptures Secondly that it mattered not whether those Canons and Doctrines were written in Gods booke or no. Because Aristotle faid of all lawes Scriptaene sint leges an non scriptae interessenibil videtur Wheras Tertullian saith against that Heretike Hermogenes Scriptum esse doceat Hermogenis officina Sinonest scriptum timeat vae illud adijcientibus aut detrahentibus destinatum Let Hermogenes shew it written or else let him feare that curse which is appointed for those vvho adde to or take from the Scripture And touching Philosophers the same Tertullian in the said book writes thus in capital letters Haereticorum Patriarchae Philosophi Philosophers are Arch-fathers of Heretikes Secondly That the Apostles Canons Doctrines set downe in Scripture are but humane Canons and Doctrines Which then saith Augustine de vnitat Eccl. contr Petilian cap. 3. were to be taken away His words be these Auferantur de medio quae aduersus nos inuicem non ex diuinis Canonicis libris sed aliunde recitamus Quaeret fortasse aliquis cur vis ista auferri de medio Quia nolo humanis documentis sed diuinis oraculis Ecclesiam sanctam demonstrari Away vvith all those authorities that either of vs alleage against the other but those that are taken out of Canonicall Scripture If any aske why I would haue all other authorities put away I answere because I vvould haue the Church demonstrated by Diuine Oracles not humane documents Plus aliquid dicam saith Chrysostome in his second Homily vpon Pauls second Epistle to Timothy Ne Paulo quidem obedire oportet si quid dixerit proprium si quid Humanum I will say more Paul him selfe is not to be beleeued If hee speake any thing of his owne if he speake only as a man Therefore Saint Paul of his Canons and Writings saith thus If any man thinke himselfe to be a Prophet or Spirituall 1. Cor. 14.37 let him acknowledge that the things vvhich I write to you are the Commandements of the Lord. How great is this Iesuiticall impietie and how abhominable too call Diume Oracles and Gods commandements Humane documents But this is not all The Iesuit addeth out of Vlpian for a generall rule That thesole will of the Prince is sussicient to make a law to be of force to binde Christians to obey for conscience sake for of such lawes only we here dispute Whence this impiety should necessarily follow that because Nabuchodonosor the Law-maker vsed all his Monarchicall power and authoritie to make a decree That euery subiect of his should fall downe and worship the golden Image which he had set vp Sidrach Mishak and Abednego were bound in conscience to fall down and worshippe it Heretofore we haue found the Iesuit to be very vnlearned but in this passage he declares himselfe to be impious also and blasphemous BECAN Exam. Page 169 WHere read you that the fift Councell of Constantinople vvas celebrated vnder Theodosius You alwayes erre Indecde the words you cite are in the first Councell of Constanunople viz We pray your Clemency to confirme the Councells decree The reason of which words you saide was this That alt though those Fathers made a decree which had force of an Ecclesiasticall law and force to compell by Ecclesiasticall censure yet they prased the Emperour to confirme the decree by adding a constraining force through temporall punishments If this your reason whereby you defended Thomson be good why doe you aske me another If if be not good why did you not answere for him better If Thomson meane that Prelates may by their owne authority make lawes Ecclesiasticall to bind their subiects to the keeping thereof by â—â—â—sures Ecclesiasticall but cannot vrge them by punishments Corporall and that Kings should onely subseruire serue vnder the Prelates as their outward executors hangmen or the like he consenteth with vs. Otherwise there is no Concord Chuse which you will Dr. HARRIS Reply COncord What concord hath Christ with Belial The beleeuing Protestant with the Idolatrous Papist The seruants of Christ with the sworne slaues of Antichrist Wicked Nahash the Ammonite would not couenant with the Gileadites for peace vnlesse he might thrust out all their right eyes and bring shame vpon all Israell The Iesuit here more wicked than Nahash protesteth that he will haue no concord with vs vnlesse he may not only bring shame vpon Israel but quench the light and glory of Israel to weet that our Kings casting their Crownes at the Popes nay at
inferiour Bishops feete should stand ready to be hangmen or the like executioners of all their impious and vnrighteous decrees commands viz to hang and burne whom when and where they will Chuse vvhich vve vvill We will chuse millions of Combats with garments tumbled in bloud rather than to yeeld to the least iotte of this shame and disgrace of our royall Monarches the Soueraigne Lords of all Prelates within their Kingdomes Patriarkes or Popes themselues Although no lines of concord can be drawen between vs and the Papists yet here among our sâ—lues is full consent Dr. Tooker saith in times of Churches persecution the Apostles did and wel might make lawes Ecclesiasticall Mr. Thomson granteth as much and addeth that because the authority of Emperours then heathen did not breath vpon them or with them they wanted the enforcements by corporall punishments as imprisonments losse of goods members life c. Dr. Tooker saith in times of Church peace the authority of calling Councels and of ratifying the Canons and Decrees made in Councels belongeth to Christian Kings and Emperours Mr. Thomson with full agreement saith in those times of peace the Bishops and Councels could not make any Ecclesiasticall law which had force of law without the authority of the King or Emperour To backe this assertion of Mr. Thomson I mooued the Iesuite to yeeld a sound reason why especially if that be true which Pope Boniface 8. in that last Canon Extrauâ—g Commun de Mâ—â—or et Obedien Vnam Sanctam viz. Vterque gladius spiritualis et materialis est in potestate Ecclesiae sed ille Sacerdotis is manu Regum et militum sed ad Nutum sacerdotis exercendus Both spirituall and materiall sword are in the Churches power but th' one is to be vsed by the hand of the Priest th' other by the hand of the King or Soldier but at the Priests beck or command so many to weeâ— 150. Bishops assembled in the first Councell of Constantinople should be such suppliants as it were vpon their knees vnto the Emperour beseeching so earnestly intreating him to confirme the Councells decree if that decree had had force of Ecclesiasticall decree without confirmation of the Emperour But this empty Iesuit not being able to giue another solide reason and not daring to yeeld that runs away from the matter and leaueth nought else behind him but the crackling sound of a windie tubbe answering vnto me nothing but this If your reason brought to defend Thomson were good vvhy did you aske me another If not why did you not giue me a better which his answer made in forme of the two horned Dilemma is thus returned vpon him with both hornes directly bent against him If my reason were good to accord them why doth the Iesuit here hold on his prattle of discord if it were not good why did not the Iesuit produce a better and a more solide reason of those Fathers intreaty for Imperiall confirmation to ratifie their decree considering that the Question as it was moued and darted by me strooke the Iesuites Cause through the very heart As som cannot fish but in troubled waters so it seemeth this Iesuit can holde no argument but in mists of confusion For here he confounds the Councell and lawes of the Apostles with Councels and Canons of after-Bishops Sic canibus catulos sic paruis componere magna It is belike the fashion Iesuitical to compare molehils with mountaines The Apostles in extraordinary manner Diuinely inspired might and did make Ecclesiastical lawes to binde the conscience of all Christians though not to punish their bodies But the after-Bishops in times of Christian Emperors neither did nor could meet specially in generall Councells to make lawes Ecclesiasticall for the space of 600. yeers at least after Christ without Imperiall commaund And when they were mette in Councell not only the Emperour but also his officers the lay Senate and Iudges sate as Presidents there giuing-rule and order for making of those Canons not suffering any to passe for law without their consent and confirmation of the Emperour as Hainric the Salo-Brigian in his Becano-Baculus hath with great varietie of solide proofs fully demonstrated and further hath there produced very many Ecclesiasticall lawes touching in a manner all Ecclesiasticall matters and Ecclesiasticall persons commendably made by orthodoxall Kings and Emperours without Councells of Bishops Lastly whereas the Iesuite here slyeth vpon mee indeede not vpon me but vpon the Compositer for mistaking the Arithmeticall figure of 5. for 1. and as though I had written fiue at large the Iesuit sets down quintuÌ„ he sheweth himself to be in the one a truthlesse wrangler and in the other a seely fly-catcher My Compositer or Transcriber must be whipt in print mistaking one letter for another but he must go scot-free mistaking one name for another one man for another to weet Tooker for Richard Exam. page 120. For which I would not taxe him in due place and here constrained I do it because I would not misspend the Readers precious time with such empty and childish trifles ⧠Becans Iarre VIII Question Whether the King by his owne proper authority may conferre collate or bestow Ecclesiasticall benefices 1. THat the King may conferre Ecclesiasticell liuings M. Henry Salclebridge affirmeth pag. 121. in these words Christiani Principes in suis Regnis cum laude propria authoritate beneficia conâ—ulerunt Christian Princes in their owne Kingdomes by their owne proper authority haue giuen or bestowed benefices and that to their praise c. And then againe pag. 150. Audin Iesuita non modo collationes beneficiorum ad Angliae Reges spectare fed ad eosdem illos spectare vti Ecclesiae Anglicanae Primates vel supremos Ordinarios c. Do you heare Iesuite the collation of benefices doth not onely belong to the Kings of England but also it doth belong vnto them as they are Primates or supreme Ordinaries of the Church of England c. And yet more Rex ratione supremae suae Ecclesiasticae iurisdictionis praesentabit ad liberas Capellas The King by vertue of his supreme Ecclesiasticall Iurisdiction shall be able to present vnto free Chappell 's c. 2. Now M. Tooker to the contrary denieth it pag. 36. where talking of the Kings of England he saith thus Beneficia autem curata vel non curata non conferunt omnino in queÌ„piam maiora minoraue multo minus dignitates Ecclesiasticas sine Episcopatus siue Archiepiscopatus per vniuersum ambitum Regnisui Eorum certè collatio vel institutio est quorum est destitutio id est Episcoporum Comprouincialium qui potestatem habent personas ipsassacrandi Hoc habetiuris Regia Maiestas quod minor â—ubordinata poteslas habet ius inquam nominandi pâ—aesentandi apud nos c. Kings doe not at all collate or bestowe vpon any man benefices that haue care of soules or not care greater or lesser and much lesse Ecclesiasticall dignities
obtained from aboue he was presently numbred among the Apostles Surely if all the Apostles had Iurisdiction from Peter that ought to haue been shewed most of all in Matthias Thirdly it is proued out of Saint Paul who purposely teacheth that hee had his authority and Iurisdiction from Christ and thereupon proueth himselfe to be a true Apostle For Gal. I. he saith Paul an Apostle not of men neither by man but by Iesus Christ and G O D the Father And there to shew that he receiued not authoritie from Peter or other the Apostles hee saith But when it pleased him which had separated mee from my mothers wombe and called mee by his grace to reueale his Scnne in me that I should preach him among the Gentiles immediatly I communicated not with flesh and bloud neither came I againe to Ierusalem to the which were Apostles before mee but I went into Arabia and turned againe into Damascus Then after 3. yeares I came againe to Ierusalem to see Peter c. and chap. 2. For they that seemed to be somewhat added nothing to me aboue that I had Fourthly it is proued by cuident reason for the Apostles were made onely by Christ as it appeareth Luke 6. He called his Disciples chose twelue of them vvhom he also called Apostles And Iohn 6. Haue not I chosen you twelue Now that the Apostles had Iutisdiction it is manifest partly by the acts of Saint Paul who 1. Cor. 5. did excommunicate and 1. Cor. 6.7 11.14 c. made Canons Partly also because the Apostolicall dignity is the first and supreme dignitie in the Church as it appeareth 1. Cor. 12. Ephe. 4. See B. Thomas in 1. Cor. 12. Hitherto Bellarmine Vnto these I will adde the testimony of two other Fathers to weet Origen and Beda Origen Tract 1. in Matth. saith Hoc dictum Tibi dabo claues regni coelorum caeteris quoque coÌ„mune est Et quae sequuntur velut ad Petrum dicta sunt omnium communia This saying I vvill giue thee the keyes of the Kingdome of Heauen is common to the rest of the Apostles and the vvords that follow as spoken to Peter are common vnto all Beda Homil. in Euangel Quem me dicunt saith Potestas ligandi et soluendi quamuis soli Petro a Domino data videatur tamen absque vlla dubietate noscenduÌ„ est quodeâ— caeteris Apostolis data est The power of binding loosing though it seeme to be giuen by the Lord onely to Peter yet without all doubt it was giuen also to the rest of the Apostles By which it is soundly prooued that all the Apostles had the full power of the keyes and most full Iurisdiction Ecclesiasticall and in one word vndependant of any other to binde to loose to open to shut to excommunicate absolue giuen by Christ equally immediatly vnto them and their successors as well as to Peter and his successors But all Bishops are successors to the Apostles therefore all Bishops haue most full vndependant Iurisdiction Ecclesiasticall to excoÌ„municate And therefore by this Iesuits argument heere all Bishops are supreme Gouernors of the whole Church What then shall become of his Lord God the Pope and the Popes Primacie Whose fulnesse of power must by this orthodoxall position be distributed equally amongst all Bishops not as from Peter or Pope but as successors of the Apostles For so Cyrill in Iohn lib. 3. ca. 20. Apostolis et eorum in Ecclesijs successoribus plenam concessit potestateÌ„ Christ not Peter much lesse the Pope gaue to the Apostles and their successors fulnesse of power Where-to accordeth Saint Cyprian de simpl Praelat saying Christus candem dedit Apostolis omnibus potestatem Christ gaue vnto all his Apostles the selfe same power Bellarmine to proue the Ecclesiasticall authoritie of Matthias to be vndependant and not dependant of Petex brings in Matthias chosen an Apostle not by the Apostles but by God And so of S. Paul chosen an Apostle not by men nor of men but of God How then can the Pope challenge vndependant Ecclesiasticall Iurisdiction when he is chosen and made Pope also vnpoped by men much inferiour to the Apostles If the Pope alone haue vndependant Church gouernment to giue and take Ecclesiasticall Iurisdiction to and from whom he please how was the Patriarch of Alexandria made equall vnto him in the first Nicen Councell Can. 6 And why was the Archbishop of Constantinople equalled with him in authority and in all things except in Seniority in the first Councell of Constantinople cap. 3. and in the Councell of Chalcedon Can. 28 Certainly this vndependant supreme gouernment was not acknowledged to be in Anicetus Bishoppe of Rome by Polycarpus who gain-saied Anicetus in the celebration of Easter See Euseb l. 5. ca. 26. Nor in Victor who vsurping authoritie ouer the Bishops of Asia was countermaunded withstood and sharply rebuked by Irenaeus Polycrates and others Bishops in France Asia c. See Euseb l. 5. cap. 25. Touching the Iesuits argument drawen from the Kings supreme gouermment ciuill to conclude thereby his power to exercise all acts pertaining to ciuill Iurisdiction I reply and say that true it is the fountaine of all ciuill Iustice vnder God in this Kingdome is in his Maiestic That hee alone hath power to constitute ciuill Iudges and accordingly doth so But our most learned Lawyers and reuerent Iudges will teach the Iesuit that when the Iudges be so constituted by the lawes and customes of this kingdome it pertaineth to those Iudges and not to his Maiestie to iudge sentence in matters personall reall or of blood as Felonies and Treasons equally between the subiects and also betweene the King his lubiects which cuts in sunder the very hart-strings of this his main argumeÌ„t For if it pertaine not to the King to exercise all acts of inferiour ciuill gouernment though hee be the supreme ciuill Gouernour in his Kingdome a fortiori it followeth that it pertaineth not to his Maiestie to exercise all inferiour acts of Ecclesia sticall gouernment though hee be supreme Ecclesiasticall Gouernor The Lord of a Manour to which belongeth a Court Baron may constitute a Steward to haue Iurisdiction ouer his Tenants in that Court in setting fynes in amercing c. yet the Lord of the Manour cannot execute that Iurisdiction for if hee set fynes or amerce it is voide though that Court be and is also called that Lords Court BECAN Exam. Pag. 194 YOu say that although the King cannot excommunicate yet with consent of the Orders or State of the Kingdome in Parliament hee may wake Ecclesiasticall lawes by force whereof such and such ought to be excommunicated What now Richard Hainric said the King by his owne anâ— hority might make Ecclesiasticall lawes and you â—ilifying that authority restraine it to the consent of the Orders in Parliament Ton detract too much from the Primate Head of the Church of England And here you make also a new Iarre Dr.
matter of the Kings Primacy or Supremacie and that Becane throughout his Iarre striueth onely about words or syllables Against which kind of contention St. Paul writeth thus vnto Timothy 2. Tim. 2. ver 14. Protest before the Lord that they striue not about vvords vvhich is to no profit but to the peruerting of the hearers Vnto all this in my Concord from page 12. vnto page 19 Becane in his Examin answereth not one word ⧠Becans Iarre The I. Question Whether the King of England haue any Primacie in the Church 1. THE first Iarre or contention then is concerning the name of Primacy Many of our Aduersaries admit this Name but M. Richard Tompson had rather haue it called Supremacy then Primacie His reason is because Primacy doth signifie a power of the same Order Now the King hath not power in the Church of England of the same Order with Bishops and Ministers but a power of higher and different Order from them Ergo hee hath not the Primacy but the Supremacy The vvords of M. Tompson pag. 33. of his booke are these Nos in Anglico nostro idiomate belliores longè sumus quà m per inopiam Latini sermonis nobis Latinè esselicuit NoÌ„ enim dicimus The Kings Primacy Regis Primatum sed The Kings Supremacy Regis Suprematum Quo vocabulo nos quoque deinceps vtemur Multùm enim differunt Primatus Suprematus Illud enim Potestatem eiusdem Ordinis videtur significare hoc non item Wee in our English tongue doe speake much more properly then vvee can doe in the Latine speech through the penury thereof For wee doe not say The Kings Primacy but The Kings Supremacie which word 〈…〉 For that Primacy and Supremacie doe greatly differ Primacie seeming to signifie a power of the same Order but Supremacie not so 2. Out of which words wee gather two things The one that all Englishmen vvho vse the Name of Primacie doe either erre or speake improperly if vve beleeue M. Tompson For if they speake propertie seeing that the vvord Primacy doth properly siguifie a Power of the same Order they doe plainely vnderstand that the King hath Power of the same order with the Bishops and Ministers of his Church But this now according to M. Tompsons opinion is an error wherefore either they doe erre or speake improperly 3. The other is that a Coniecture may be made of the thing signified from the word signifying The vvord Supremacie is a new and lately inuented vvord vnknowne to the Ancient Fathers not vsed in Scriptures vnheard of in the Christian world Moreouer vvhat doth it signifie The Supreme power forsooth of the King in the Church Wherefore this is new also Surely if the ancient Fathers either Latine or Greeke had knowne this power they would haue found out at least som word whereby to haue expressed the same properly But this it seemes none of them did English Concord Page 20 IS Becane the Iesuite become a captious cauiller at syllables Pri. and Sapre Our Soueraigue Lord K. Iames translated the english word Supremacy a Apol. â—ur fid pag. 54 into the Latin word Primatum and Mr. Thomson translated the same English Supremacy into his Latine word Suprematum Here is full agreement in the thing it selfe and will the Iesuit striue about words or diuâ—rs names of the selfe same thing Certainely a Christian king is neither Presbiter Priest nor b August Q ex viroq Testa mixt Q. 101 chiefe of Presbiters that is Bishop nor chiefe among the Bishops that is Archbishoppe nor chiefe of Archbishops that is Patriarke nor chiefe of Patriarkes to weet Pope and in that sense he is no Primate or hath Primacy but he is the onely Supreme gouernour of all Presbiters Bishops Archbishops Patriarkes and Popes within his dominions whose supreme gouernment we call in English Supremacy or after the Latin word which our king vâ—ed Primacy and acknowledge the same by our oath thereof taken But now let vs attend these two goodly consequences which the Iesuite maketh 1. R. Thomson hath deuised a new Latin name to expresse the selfe same thing and the selfe same English name of the same thing Therefore the thing it selfe is new The Fathers of the Nicene Councell deuised a new name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to expresse the Deitie of Christ or Christ in respect of his Deity Therefore is Christ his Deitie new or Christ in respect of his Deitie new Take heede Becane of such a consequent Thus rather perhaps the sequell would runne more roundly The name Iesuits is new Therefore deseruedly may the Iesuits be called as blasphemous so new sectaries Indeede if the ancient Fathers had acknowledged the power of Vniuersall Bishoppe they would haue found at least one word whereby to haue expressed the same properly especially considering that if we will beleeue Gregory the great Gregor li. 4. Ep it 76.78.80 et lib. 7 Epist 79 To assume that arrogant profane sacrilegious Antichristian name of Vniuersall Bishoppe is all one and the same as to be the king of pride Lucifer who set himselfe before his bretheren to be an Apostate from the faith and the forerunner of Antichrist In the Canon law we read thus Dist 99 Primx Let not the Bishop of the first Sea be called the Prince of Priests or high Priest or any the like but onely the Bishop of the first Sea but let not the very Bishop of Rome be called Vniuersall Bishop Let Becane tell me which of the ancient Fathers either acknowledged the Popes supreme power ouer the whole Church or in proprietie of speech and as proper vnto him called the same Primacy touching which Chrysostom as hee is cited in the Canon law Dist 40 Multi writeth thus Whosoeuer shall desire Primacy in earth shall finde confusion in heauen neither shall he be numbred among the serwants of Christ who doth handle or contend for Primacy His second consequence is this Mr. Thomson deuised a new word or name whereby to expresse in Latin more fully and properly as be tooke it the English word Supremacy Therefore whosoeuer doe not call Supremacy in Latin Suprematum speake improperly Fy how hang these together Forsooth please it the Iesuites as scattered broomeshaggs To conclude Becane himselfe Quest 12. page 43. brings in Mr. Thomson speaking thus Primacy is a royall good thing or the Prerogatiue royall vvhich can not be taken away by Ecclesiasticall censure neither is it absurd that an heathen king should be Primate of the Church Therefore according to Becane his dispute here They vvho ascribe Primacy to the king and call him Primate of the Church erre not but speake properly BECAN Exam. Page 106 YOu say this strife is about the name It is so I vrge nothing else But of they strine as you say where is the concord which you promise In the very beginning you despaire of concord And of you cannot dissolue the strife about the name what shall become
either Ecclesiasticall or Temporall soeuer they be so as no forraine power shal or ought to haue any superiority ouer the. And if any person that hath conceiued any other sense of the form of the said Oath shal accept the same Oath with this interpretation sense or meaning her Maiestie is well pleased to accept euery such in that behalfe as her good obedient subiects and shall acquite them of all manner penalties contained in the said Act against such as shal peremptorily or obstinatly refuse to take the same Oath What could be written more plainly and fully against this Iesuit not onely to stop his mouth heerin but also to take vp at once his whole Iarre following euen by the very rootes BECAN Exam. Pag. 107 THose vvords of mine Thomson deuised a new name of this thing Supremacy Suprematus therefore the thing is now I did not call a consequent but a coniecture Againe you are contrarie to your selfe reasoning thus The name of Iesuit is new therfore the thing is new If the consequent hold in this why not in the other c. And further it is ridiculous to compare one Thomson with so many Fathers of the Nicen Councell and to affirme that lawful for him which was lawfull for them Dr. HARRIS Reply HEre haue we the Iesuit lying in his byrdlime Wherin the more he struggleth the worse he is enwrapped and whence he seeks to go out by going out of his wits saying it was his coniecture from no consequent of reason As though euery coniecture reasonable doth not leane vpon some reason probable If therefore his coniecture was grounded vpon no reason it followeth that he with his coniecture was vnreasonable But with what face vnlesse hee be extreamely ignorant in the very petite rules of Logick can hee deny it to bee a consequent standing vpon two Propositions reduced by himselfe into forme Enthymematicall The later the Conclusion inferred vpon the former containing the Medium in it viz. a new name imposed with the particle-note of inference or consequence viz. Igitur therefore hauing his forerunner-watch-word colligimus wee gather giuing warning of a consequent to follow Now then draw out this reason into his full syllogisticall forme it will runne and can runne no otherwise than thus What thing soeuer hath a new name imposed vpon it that thing is new Hence the Iesuit assumed thus But the Kings Supreme power in the Church hath a new name Suprematus imposed vpon it Ergo the Kings Supremacy is new And I thence assumed thus But Christ in respect of his Deity had in the Nicen Councell a new name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imposed vpon him Ergo Christ in respect of his Deity or Christs Deity was then new The Iesuit beeing invery great streights and not able to beare the stroake of this argument for the former or Maior proposition is his own The later proposition called the Minor or Assumption hee durst not deny The forme is rightly syllogisticall To deny the Counclusion is against all rules dialecticall To grant it is hereticall creepeth into a bench-hole and then laugheth saith It is ridiculous to compare one Thomson a priuat man vvith so many Fathers in the Nicen Councell representing the Church that it should be as lawfull for Thomson as for them to impose a new name Could any man imagin that Martin Becan a father Iesuit and a publique Reader of Diuinitie should be so vnlearned a slugge as hee palpably heere shewes himselfe to be Truly if a Cambridge Sophister had aunswered so he should haue beene either corrected in the Schooles or hissed out of the Schooles For let the like arguments be framed thus Euery man is a liuing creature The king is a man Therefore the King is a liuing creature And thus Euery man is a liuing creature The Kings scullian is a man Ergo the Kings scullian is a liuing creature If any silly fellow vsing Becanes words should with Becan answer thus It is ridiculous to compare the Kings scullian vvith the King should he not as a ridiculous asse be ludibriously exploded These as the other syllogismes respect not Quis who is a man or who gaue the new name but Quid whether hee be a man whether it be a new name imposed Nay rather thence the argument runneth vpon the Iesuit with greater force thus If the imposition of a new name vpon a thing by a priuat man shall inferre the thing to be new much more shall the imposition of a new name vpon a thing by publique authority conclude that thing to be new Now it is time that I answere his Question heere proposed viz. Why I vse that consequent against the Iesuits thus The name of the Iesuiticall Sect is new Therefore that Sect is new which my selfe misliked I answer If he had well obserued those my words before going viz. â—llud fortasse rectius hee should easilie haue perceiued that I misliked that consequence as it is indeed most childish and ridiculous yet by the way of Sarcasmus ironically I vsed it to thump Iesuits there-withall because their Sect the name of their Sect is new indeed BECAN Exam. Pag. 108. THe name of Iesuits is as ancient as the name of Christians By both those names one and the same thing is signified But the name of Caluinists Hugonots c. is new Heerein peraduenture the comparison is fit That as those Fathers denised a new word or name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abolish the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Arians vsed so Thomson deuised a new name Suprematus to abolish the name Primatus which the King Burhill and other Academiks vse And again as the Nicen Fathers reputed all for hereiticks vvho vsed the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Thomson should account those to be hereticks that vse the word Primatus But what Concord is this Rather a huge Iarre Dr. HARRIS Reply THe vniforme concord in the thing it selfe name of the thing hath bin heertofore in this booke demonstrated sufficiently The Iesuits eyes therfore seeming to see heer an huge discord are as Samsons foxes tyed together by the tayles within his head but separatly set in his face looking asquint which appeareth the rather to be true because hee seemes heere to behold things and like which are eucry way vnlike As first those Fathers did not deuise a new word for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was long before onely they ascribed it as a new attribute to Christ in respect of his Godhead but Mr. Thomsons word Suprematus is spanne new Secondly the Fathers did not giue both those name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnto Christ but Master Thomson calleth the Kings Supreme Gouernment of this Church both Suprematum and Primatum Thirdly the Fathers held them for hereticks who did vse the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Becane heere saith but Mr. Thomson holdeth our King the Bishop of Ely and others
to haue Primacy Episcopall But the first is true according to Becane viz. That the deny as Becane meaneth and Becane meaneth that the King vsurpeth Primacy Episcopall Therefore the later is true also viz That Dr. Tooker and Mr. Burhill denying the King to be Primate or to haue the Primacy deny him to be Primate or to haue Primacy Episcopall as all Protestants doe So that here is among vs all a full and settled Concord and the Iesuites Iarre as empty chaffe is blowen cleane away ⧠Becans Iarre IIII. Question Whether the King by reason of his Primacy may be called Head of the Church THis Title first began to be vsurped of King Henry the 8. as all Authors aswell our owne as our aduersaries do testifie For thus writeth Iacobus Thuanus in his first booke of the Histories of his times Henricus post diuonium se Caput Ecclesiae constituit K. Henry after his diuorce from Q. Katherine made himselfe Head of the Church c. And Polydor Virgil lib. 27. of his History of England saith Interea habetur Concilium Londini in quo Ecclesia Anglicana formam potestatis nullis ante temporibusvisam induit Henricus enim Rex Caputipsius Ecclesiae constituitur In the meane while to wit after his foresaid diuorce a Councell was held at London wherein the Church of England tooke to it selfe a forme of power neuer heard of before For that King Henry was appointed Head of the same Church c. Genebrard also in the fourth books of his Chronologic hath these words Henrieusanno 1534. in publicis Comitijs se caput Ecclesiae Anglicanae appellauit King Henry in the yeare of our Lord 1534. in publike Parliament called himselfe Head of the Church of England c. Also Doctor Sanders in his booke of the Schisme of England saith Exquâ— licendiformula primam occasionem sumptamatunt vt Rex Supremum Caput Ecclesiae Anglicanae diceretur By which manner of speech it is said the first occasion was taken of calling the King supreme Head of the Church of England c. And againe in the same booke Proponebantur eis noua Comitiorum Decreta iubebantur iureiurando affirmare Regem Supremum Ecclesiae esse Caput The new Lawes or Statutes of the Parliament were propounded vnto them to wit to the Kings subiects and they were commanded to sweare that the King was head of the Church c. Iohn Caluin in like manner vpon the 7. Chapter of the Prophet Amos writeth thus Qui tantopere extulerunt Henricum Regem Angliae certè fuerunt homines inconsiderati Dederunt enim illi summam rerum omnium potestatem hoc me grauiter semper vulnerauit Erant enim blasphemi cùm vocarent eum summum Caput Ecclesiae sub Christo Those who so greatly did extoll K. Henry of England were men voide of consideration For they gane vnto him the chiefe power of all things and this point did euer gall me grieuously For that they were blasphemers vvhen they called him the chiefe Head of the Church vnder Christ c. 2. The same Title did K. Edward Sonne to King Henry and his Successour vsurpe as it may be seene by his Letters to Thomas Cranmer Archbishop of Canterbury which begin thus Edouardus Dei gratia Angliae Franciae Hyberniae Rex supremum in terris Ecclesiae Anglicanae Hybernicae taÌ„m causis spiritalibus quà m teÌ„poralibus Caput Reuerendo Thomae Cantuariensi Archiepiscopo saluteÌ„ Edward by the Grace of God K. of England France Ireland supreme Head on earth of the Church of England and Ireland as well in Causes Ecclesiasticall as temporall to the Reuerend Thomas Archbishop of Canterbury greeting c. The same Title also did Bishop Cranmer giue vnto the said King as appeareth by his letters written to other Bishops subiect vnto him thus Thomas permissione diuina Cantuariensis Archiepiscopus per Illustrisimum in Christo Principem Edouardum Regem sextum supremum in terris Caput Ecclesiae Anglicanae Hybernicae sufficienter legitimè authorizatus Tibi Edmundo Londinensi Episcopo omnibus fratribus Coepiscopis vice nomine Regiae Maiestatis quibus in hac parte sungimur mandamus vt Imagines ex Ecclesijs cuiusque dioecesis tollantur c. We Thomas by Gods permission Archbishop of Canterbury being sufficiently and lawfully authorized by our most gratâ—ous Prince in Christ King Edward the 〈◊〉 supreme Head on earth of the Church of England and Ireland do in his Maiesties Name and place which berein we supply command von Edmund Bishop of London and all the rest of our Brethren Bishops that Imaves be taken out of the Churches of euery Diccesset c. And Doctor Sanders also in his booke of the Schisme of England saith thus Quamprimum visum est Henrici octaui mortem diuulgare statim Edonardus Henrich filius nonum aetatis annum agens Rex Angliae proclamatur sumurn Ecclesiae Anglicanae in terris Caput proximè secundum Christum constitutel it c. As score as it was thought good to diuulge King Henries death by and by Edward his sonne being of the age of nine yeares was proclaymed King of England and ordained supreme Head of the Church of England on earth next vnder Christ c. 3. Queene Elizabeth although she were a woman yet she thought her selfe no way inferiour to her Father or Brother Shee therefore would be also called supreme Head of the Church of England For so writeth Iacobus Thuanus in his 15. booke of the Histories of his time Elizabetha recep to à Patre fratre titulo Ecclesiae Caputper Angliam coepitappellati Queene Elizabeth hauing receiued the former Title from her Father Brether began to be called Head of the Church throughout England c. 4. But now aduyes vnder K. Iames this title is put in Repardie The Chaplaine to wit M. Doctor Andrewes doth admit the same in his Tortura Torti but M. Tooker and M. Burhill do reiect it M. Tookers words which a little before I recited are these Olere autem malitiam clamitare audaciam tuam videturillud cum Regem Caput Ecclesiae Primatemque confingas It may seems to sauour of malice and try out upon your sausines when as you feigne the King to be Head and Primate of the Church c. And in like manner doth M. Burhill pag. 133. reprehend a certaine person of ouer much want onnes and boldnes for calling the King Head Pastour and Primate of Bishops 5. In his debate and Iarre then what shall the King do If he admit the Title of Supreme Head of the Church of England M. Tooker and M. Burhill will no doubt murmure streadly If he rerect it what then will the Chaplaine say Perhaps this contention may be mollified if the King as he gaue to the Chaplaine the Bishopricke of Ely so he would giue to M. Tooker and M. Burhill two other Bishopricks For then least they might seeme ungratefull they would easily grant this Title to the
it our of the Scriptures and Fathers as hath appeared but hevtterly denieth that either the King or Pope or any other but the Lord IESVS onely is Head of the Church in the Popish sense viz. such a Head by whom all the body boing coupled and knit together by euery ioynt for the furniture thereof Eph. 4. v. 16. according to the effectuall power which is in the measure of euery part receiueth increase of the body to the edifying of it selfe in loue For suchan Head Pope leo made Peter so him selfe Epist 89. and euery Pope writing of Peter as taken vpinto the fellowship of the Indiuiduall vnitie writing I say not onely of God inspiring but De inspirante Petro of Peter inspiring So that no good thing passeth from God the fountaine of all good things but by participation vvith Peter Asthough he were Emmanuell Such a Head as is also the Head of faith and therefore the author of faith because the head is the author and originall of all sense and motion which are deriued thence into the rest of the members Such a Head vvhose body is the vvhole Church Such a Head as is the rocke and foundation of the Church Such a Head of his Church as hee is the Bridegroome of his Church If the Church haue but two such Heads it cannot chuse but bee a monstrous bodie as the reuerend Bishop ineuitably hath concluded against the Church of Rome Where the Iesuit saith that Christ and the Pope are both of one kind and Christ and the King are of diuerse kinds I answere him that the King doth resemble Christ as Head much more then the Pope doth For both the Scriptures and ancient Fathers call Kings Heads of the Church and Viears of GOD within their Dominions but no Scripture or ancient Father for the space of fiue hundred yeeres at least after Christ called the Pope of Rome as by his proper Title either the Vicar of GOD or Head of the vniners all Church Heere is matter for Becane to worke vpon or rather a bone for Becane to gnaw vpon Yet our Kings Gods Vicars and Heads of the Church doe not take vpon them to bee Heads-Bridegroomes Heads-Rocks Heads-Foundations Heads-Authors of faith Heads-Originalls of all life sense and motion of the Church They rather detest from their soules the Luciferian and Antichristian pride of the Romish Bishoppe challenging to be such an Head of the Church But what will the Iesuit say to three Popes at onces Had the Church of Rome then but two Heads It were hard to iustle out Christ as no Head and it is no easie matter to shape one Head of three Popes and those Antipopes shoueled together Or vvere there so many Pope-Heads then quot sunt in Mitra Pontificia coronae as there be crownes in the Popes Mitre BECAN Exam. Pag. 131 YOu cite Clement asserting all to be subiect to the motion of the Papisticall head of the Church Why doe you not adde the place vvhere Clement saith so I thinke you neuer saw Clement You make too much hast And you perceiue not that you cite these vvords in preiudice of your King Because the vvords All are subiect to the motion of the Head signifie nothing but this that all are subiect to the commaund of their Superiours Dot you exempt anie from the gouernment and motion of your Head in England Peraduenture your selfe and such like Predicants Dr. HARRIS Reply I Did not imagine the ignorance of this Iesuit to haue beene such that when I had set down the expresse words of the Canon law so triuiall as being notoriously knowen by the meanest students of that law he could not haue readily found the place where those words are written But sith I see the case of his ignorance to be so pittiful I wil supply his want of skil Let him therfore turne to the Clementines of Pope Clement the 5. Title 3. De Haereticis cap. Ad vestrum and there vpon the Text-word Ecclesiae in the Glosse which is cited by the learnedst Canonists for good Canon law he shal find written these very words and sullables Omnes igitur sunt subiecti motioni illius Papae et sunt in illo quasi membra de membro de Elect. Significasti All are subiect to the motion of the Pope are in him as members of the member the Head Becane dare not deny this to be catholick and Canonicall popish-doctrine not withstanding it may be he further desireth to hear a Text-Canon of another Author of Canons touching this motion Papall the strange subiection thereunto For this let him turn to Dist 40. cap. Si Papa There shall he heare Boniface the Martyr vttering these Text Canonicall words If the Pope negligent of the saluation of his own sonle of others should draw with him by heapes innumerable people to be tortured with him by many plagues or hellish torments eternally they all must be so subiect to that his drawing motion that hee may not be rebuked of any of them for that motion Or admit the Popes motion were to forbid vertue to command vice then as saith Bellarmine the vvhole Church must be so subiect to that motion as to belieue that vice is good and vertue euill vnlesse they will sin against conscience Is not this lowly good infernall subiection Farre be it from any of vs to acknowledge any subiection to any such motions of our Kings or Queenes But why doth the Iesuit presume to tell the meaning of that Author whom as hee heere confesleth he knoweth not Let him learne more modestie heerafter and in the meane time knowe that for members to be subiect to the motion of their Head for example the Church of Rome to their Pope-Head is not onely to obey the commaund of their head as if the legges should moue when the head would haue them moue but to receine the vertue of motion from the head without which they cannot moue at all Hence it is that in great distemperatures of the head as Apoplexies or the like the members are void of all motion And so it fareth with the Church of Rome and their Pope-Head from whom as from their Head so saith their Canon euen their Head of faith GOD powreth out his gifts the gifts of motion into all the members Yet in such sort as that without partaking of the Pope-Head GOD saith Leo powreth no gift or grace into any member God for bidde wee should acknowledge the King to be such an Head of motion or wee bee subiect to any such motion His Maiestie detesteth any such claime and wee derest all such subiection So little is the King preiudicated by this quotation Touching the scornfully obiected exemption of our Predicants from the Kings command were your popish shauelings borne in England the Seminary Priests and Iesuits as loyall and obedient to the King as our English Preachers are the crown wold stand vpon the Kings head with more safety his subiects
Councell of Ariminum which stood for Arius against the God-head of Christ there were eight hundred Bishops Which made Augustine contra Maximinum lib. 3. cap. 14. write thus Noc ego Nicenam Synodum tibi nec tu mihi Ariminensem c. Neither may I by way of preiudice obiect the Councell of Nice to thee nor you to me the Councell of Ariminum out of the authorities of Scripture let matter with matter cause with cause and reason encounter vvith reason The spirit of truth had so forsaken and the lying spirit of heresic had so possessed in a manner all the Bishoppes in the Christian world that as Hierom against the Luciferans saith Ingemuit totus orbis et Arianum se esse miratus est The whole Christian vvorld groaned and maruailed that it vvas become Arian or holding with that Arch-heretike Arian If any Councells surely the former and generall with their Canons were of Diuine inspiration But saith Augustine against the Donatists lib. 2. ca. 3. Ipsa plenaria Concilia saepe priora a posterioribus emendantur The former and generall Councells are often times corrected by later and prouinciall If the Acts and lawes of Popes be of Diuine inspiration why doe later Popes dissannul the former Popes Decrees For so writeth Platina de Stephano et Romano Acta priorum Pontificum sequentes Pontifices aut infringunt aut omnino tollunt The later Popes vtterlierepeale their predecessours Decrees For further answere to the Iesuite here first I say that the aforesaid immediate Diuine inspiration was personall and proper to the Apostles and not transitiue or deriuatiue from the Apostles to Bishops as in my English Concord by foure seuerall testimonies out of Augustine the most learned Bishop that euer wrote I proued directly and expressely whereunto this empty prattling Iesuite answereth not one word To stop his mouth euer hereafter touching this point I will adde this fift out of his hundred eleuenth Epistle ad Fortunatianum Nequequorumnuis disputationes quantumu is Catholicorum et landatorum hominum velut Scriptur as Canonicas habere debemus c. We ought not to receiue the disputations of any be they neuer so Catholike or praise-worthy as we doe the Canonicall scriptures so that it should not be lawfull for vs sauing the reuerence to them due to reproue or reiect somwhat in their writings if vve sinde it dissonant from truth Secondly I say that those words of our Saniour Ioh. 14. v. 16. The Spirit of truth shall remaine with you for euer are meant as well of Pastors and Teachers as of Bishops for Christ when he ascended gaue not onely Apostles Prophets Euangelists and Bishops but also Pastors and Doctours for the worke of the ministerie Ephes 4. v. 11. c1 14 and the edifisation of his body that his Church should not be carried about with enery winde of doctrine and deceits of men So that Presbyter preaching Pastours and Doctors as well as preaching Bishops stand in need of the Spirit to guide them into the heauenly truth That in Math. 28.20 I am with you to the end of the world is meant of the Church and euery member of the Church For so else-where saith our Sauiour Where two or three are gathered in my name there am I in the midst among them And so saith the Lord by Esaie Chap. 59 v. 21 My spirit that is vpon thee and my words which I haue put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of the seed of thy seed from henceforth euen for euer 2. Epist 2. v. 27. And so saith Iohn That anointing teacheth you of all things and it is true and is not lying and as it taught you ye shall abide in him Which made Panormitan De Elect et Elect. potest ca. Significasti write boldly thus Plus credendum vni priuato fideli quam toti Concilio et Papae si meliorem habeat authoritatem vel rationem There is more credit to be giuen to one Priuate lay man then to the whole Councell and to the Pope if he bring better authority and more reason Concerning that law of King Henry 8. about validitie of mariages not forbidden in the Leuiticall law the Iesuit may be abashed to misspend the time with such fooleries considering that Becane partly hath it but by relation of Sanders a lying Writer malitious aduersary to this State but especially because he confesseth the said law to be abrogated Belike Iesuitical dispute is transcendent Entium et non entium Of things which are and are not But hath not the Pope greater cause to be ashamed by whose Decree as by a law of Medes and Persians which chaungeth not it was lawfull for King Henry the 8. to marrie his owne Brother Arthurs wife Queene Maries mother that after Arthur was solemnly married vnto her and had knowne her carnally contrary to the a Leuit. 18 v. 16. et 20 v. 21 Law and the Gospell b Matth. 14 v. 4 and contrary to the iudgement of all the famous Vniuersities in Christendome who condemned the same as an incestuous marriage Did King Henry the 8. euer decree that marriages incestuous should holde as lawful Further before this Iesuite be hence dismissed hee should answere directlie breuiter et rotunde whether he and his Pope be not ashamed of that Canon 2. q. 7. Nos si incompet where the Pope with his breeches let downe to his heeles stands readie to receiue that correction which according to his demerites the Emperour should be pleased to impose vpon him Lastly I am in great feare least the Pope vnderstanding that Becane matcheth enery Bishop with his holines as being alike inspired with the spirit of Truth so that they can erre no more then the Pope can and consequently should make Canonicall lawes be Supreme Iudges of all controuersies as the Pope is will vtterly renounce Becane and abandon him as being one of a bastard and degenerate brood BECAN Exam. Pag. 167 You say it is fond to thinke that the lawes of Bishops haue as great force authoritie as the Apostles lawes bad Because the Apostles lawes are set downe in holy writte So was the Ordinance of Assuerus Heare me speake as the thing is Humane lawes such as the Apostles were receiue not greater force to binde because they are written in this or that book but because the law maker vseth greater power will haue it binde more According to these two rules one of Vipian Eth. lib. 10 cap. 9 Quod Principi placuit legis habet vigorem That which pleaseth the Prince hath vigour of law The other of Aristotle It mattereth not whether lawes be written or not written Dr. HARRIS Reply MY reason to prooue the Apostles lawes and Canons to be of greater force and authority to binde the conscience was not simply because they are found written in the Scripture as the Ordinance of Assuerus is
vvhether Bishopâ—ickes or Archbishoprickes throughout the whole circuits of their Kingdomes For this truely belongeth vnto those whose office it is to dispose there of to wit to the Compreninciall Bishops who haue power to consecrate the saide persons on vvhome they bestowe them Indeede the Kings Maiesty notwithstanding hath this right with vs in England which an inferiour and subordinate power also hath to wit right so nominate and present vnto benefices c. 3. Behotde here a triple Iarre or discord betweene these two Authors and this in a daily and vulges watter The first is that M. Henry Salclebridge saith that the collasion of benefices belongeth to the Kings of England in that they he the Primates of the Church of England M. Tooker saith to the contrary that it belongeth not to Kings at all but to Bishops The second Iarre is that M. Salclebridge saith that Kings by their owne authority haue conferred benefices M. Tooker saith that they neuer do nor haue done The third is that M. Salclebridge saith that Kings by vertuâ— of their supreme Ecclesiasticall Iâ—risdiction may present 〈◊〉 benefices M. Tooker â—â—â—rrâ—th that in this point Kings hauene more right then their subiects and other inferiour persons for so he saith Hoc habet iuris Regia Maiestas quod minor subordinata potestas habet The Kings Maiesty hath in this point of conferring beneficer the same right that an inferiour and subordinate power bath c. Whether of these two then should King Iames belieue if he had a fat benefice or an Archbishopricke now to bestow English Concord HEere is also a Iesuiticall trifling altercation about words Hainric by collation of Benefices vnderstandeth Presentation Nominations to Benefices the very Donation of Benefices Doctor Tooker thereby concclueth the Institution of Presbyters and the consecration of Bishops Dr Tooker acknowledgeth the Kings Presentation Nomination Donation Hainric by no meanes attributeth to the king either Institution or Consecration as both of them being proper go the Bishops The Kings presenthig of his Clearks to the Bishoppe for institution of them into such Benefices with Cure as respect the Kings hereditary right of Patronage is nor much different from the presentations made by his subiects who haue the like right of Patronage vnlesse it be herein viz that the King by his writ may and doth compell the Bishoppe especially after recoucry by Quare Impedie opposing himselfe therein to institute fitte Clarks presented by his Maiesty or by other Patrons to the said Bishoppe But the presentation of certaine Benefices with Cure after they haue continued void of any Incumbent for the space of 18 Monethes appertaines vnto the King by way of lapse as vnto the Supreme Ordinarie in his Dominions or the only Supreme Gouernour of the Church therein and that by the common lawes of England as is expresly shewed in Becano-Baculus Page 142. 150. Moreouer there are certaine Benefices with Cure called Donatiues which admit no Institution at all of these the King by his owne Donation onely without any either Episcopall Institution or Archidiaconall Induction makes the Clearks rightfull possessours Doctor Tooker knoweth well these triuial and vulgar matters as Becane here calleth them and beares in minde our most learned Soueraigne his words in his Monitory Preface touching the Collation of Benefices Page 33. How often haue the Kings of France withstood the Pope in such sort that they would not yeeld vnto him the very Collation of Benefices And those other words concerning Bishoprickes receiued from Kings and Emperours Page 29. Euen the Pope also with all obedience and submission did acknowledge himself to hold his Popedom of the Emperour And Page 31. He that peaceably is desirous to know in what sort the Bishops of Spaine Scotland England Hungary by ancient Institution euen vntill moderne innouation came in and were inuested by Kings with quiet possession of their temporals purely and intirely he shall finde the same by searching the liues of the Fathers and by reading Histories Walthram Naumburg lib. de Inuestit Episc Behold then how a threefold Concord ariseth out of that threefold Iarre which the Iesuit faineth The first Concord Hainric saith that the conferring of certain Benefices belongs to the Kings of England by way of lapse as they are the chief Gouernours of the Church of England Doctor Tooker affirmeth that the Collation of Benefices lying void of any Incumbents aboue 18. Monethes appertaineth to the King onely by way of lapse and not to the Bishops or Archbishops or to any other subiect The second Hainric saith that Kings by their own authority haue oftentimes giuen Benefices to weet Donatiues Tooker auerreth that the King may giue 40. 50. or moe within the compasse of one yeare if so many fall void The third Hainric saith that by the lawes of England Kings because of their Supreme Ecclesiasticall Iurisdiction present to free Chappels and that none of their subiects to weet Bishoppes or Archbishops haue authority to visit the said Chappels Dr. Tooker instructed by the same lawes auoucheth that Kings onely haue that authority and no subiects but by the Kings grant Finally if the hungry Iesuite who mindeth onely his meat that is far Benefices or Archbishoprickes can produce but one little either word of Scripture or sentence in Ancient Father whereby it may appeare that the Collation of Benefices belonged to the Primate of the Christian Church as Primate let him haue the victory But if he cannot vnlesse hee be more then impudent let him seale vp his lips and recognize those words of the Parisian Aduocate Arg. 11. Page 25. That of Luk. 9. The Sonne of man hath not vvhere to rest his head is Equiualent with this The Church by Diuine right hath no Territory BECAN Exam. Page 173 SMall Benefices without Cure may be conferred vpon Clearks which are neither Priests nor Bishops Therefore Tooker by Collation doth not meane Institution or Sacration Againe hee saith that the King of England hath no other right then to name or present but to giue or conferre is more then to name and present you faine Tooker by Collation to vnder stand Instuntion or Consecration Therefore you dissent from Tooker Hainric saith the Collation of Benefices belongeth to the King of England as Primate of the Church of England but this you deny for you bid mee shew out of Scripture or Ancient Father that the Collation of Benefices belongeth to the Primate of the Church Not I but Hainric who affirmed it must shew that It is my part only to shew that English Writers dissent in this point This I haue done let me therefore haue the victory Dr. HARRIS Reply HEere the Iesuit is as a chased timorous Hart which hauing his deadly wound giuen him flyeth out a while straggling from his fellowes but feeling decay of his vitall spirits and lifes bloud runs into the brakes to hide his head and there to perish Becane in his verball but in no sort reall confutation of his
enough for a Christian King towards the obtaining of eternall life or as Bellarmine speaketh of Gods eternall kingdome to serue the Lord as a Christian King that is by executing his Primacy Ecclesiasticall as hee that is Custos vtriusque Tabulae The graund or Cause-keeper of both the Tables and so holding his nevv right to life eternall According to that of Saint Paul vnto the same sense though in another case 1. Tim. chap. 2. ver 15. Women through bearing of children shall be saued if they continue in faith and loue and holinesse vvith modestie so Christian Kings shall be saued by well vsing their Primacy Ecclesiasticall if they continue in faith loue and holines Thus are all these seuerall examinations Iesuiticall as Potters sheards shiuered to nothing thus haue we this Iesuit acknowledging the Ecclesiasticall Primacie of Christian Kings Why then vnlesse the Iesuit haue somwhat to say in arrest of iudgement shold not we as we haue obtained so openly proclaime the victory ⧠Becans Iarre XIII Question Whether the King may constraine his Subiects to take the Oath of Primacy or no 1. HItherto haue wee treated of the Iarring and disagreement of our Aduersaries about the nature offices origen of the Kings Primacy Now there remaineth a certaine practicall question vvhich toucheth the Conscience to the quick to vvit Whether the King may constraine or force his subiects to sweare that they acknowledge his kingly Primacy vvhereof wee haue spoken before Or vvhether they will acknowledge the King as Primate supreme Head of the Church of England vnto vvhom as vnto their Primate and supreme Head they vvill promise fidelity no lesse in Ecclesiasticall and Spirituall matters then in Politick temporall This question hath two points The first whether the King of England doth defacto exact or hath at any time exacted such an Oath of his subiects The other is Whether his subiects are bound in conscience to take such an Oath if the King should exact the same Of both these points seuerally I mean to speake a vvord or two The first Point 2. The first point then is Whether the King of England doth exact or at any time hath exacted such an Oath of his subiects It is manifest that King Henry the 8. did For so writeth Doctor Sanders In his booke of the Schisme of England Laurentius Cocchus Prior Coenobij Dancastrensis vnà cum tribus Monachis duobuslaicis Aegidio Horno Clemente Philpotto quòd nollent Ecclesiasticum terrent Regis Primatum iuratò confiteri excluâ—i èterris ad caelestem aeterni Regis gloriam transmissi sunt Laurence Coch Prior of the Monasterie of Dancaster together vvith three Monks and two Laymen Giles Horne and Clement Philpot for that they would not sweare to the Ecclesiasticall Primacie of a tempor all King beeing excluded from â—arth vvere translated to a celestiall glory of the eternall King c. And then againe Proponebantur cisnona Comitiorum Decreta iubebantur inreinrando affirmare Regem Ecclesiae supremum esse Caput The new decrees of the Parliament were propounded vnto them and they were commaunded to sweare the King to beesupreme Head of the Church c. 3. Now that Queene Elizabeth the daughter followed heerein her Father K. Henry it is manifest by the former Oath that shee exacted of her subiects which is this Ego A. B. prorsus testificor declaro in conscientia mea Reginam esse solam supremam Gubernatricem et istius Regui Angliae aliorum omnium suae Maâ—estaus dominiorum regionum non ninùs in omnibus spiritualibus atque Ecclesiasticis rebusvel causis quam temporalibus Et quòd nemo externus Princeps Persona Praelatus Status vel Potentatus aut facto aut iure habet aliquam iurisdictionem potestatem superioritatem praeeminentiam vel authoritatem Ecclesiasticam aut spiritualem in hoc Regno Ideoque planè renuntio repudio omnes forinsecas iurisdictiones poâ—esâ—ates superioritates atque authoritates c. â— A. B. doc verilie testifie and declare in my conscience that the Queene is the onelie supreme Gonernesse as well of this kingdom of England as of all other her Maiesties dominions and Countries as well in all spirituall and Ecclesiasticall matters causes as in temparall And that no forraine Prince Person Prelate State or Potentate hath either by fact or right any Iurisaiction power superioritie preheminence or authoritie Ecclesiasticall or spirituall in this kingdome And therefore I doe vtterly renounce and abandone all forraine Iurisdictions powers superiorities and authorities c. 4. The very same also doth now King â—ames vvho bindeth his subiects not with one Oath alone but with two to wit of Supremacie and Allegiance The former Oath of Supremacy beginneth thus Ego A. B. palam â—estor ex conscientia mea declaro quòd Maiestas Regia vnicus est supremus Gubernator huâ—â—s Regni omniumque aliorum suae Maieslatis dominiorum territoriorum tam in omnibus spiritualibus sine Ecclesiasticis rebus causis quà m in temporalibus Et quòd nullus extraneus Princeps Persona Praelatus Status aut Potentatus habet aut habere debet vllam iunsdictioâ—eÌ„ poteslatem superioritatem praeeminentiam vel authoritatem Ecclesiasticam siue spiritualem intra hoc Regnum c. I A. B. doe publiquely testifie in my conscience declare that the Kings Maiesty is the onely suprewe Gouernour of this kingdome and of all other his Maiesties dominions and territories as well in all matters and causes spirituall or Ecclesiasticall as in temporall And that no forraine Prince Person Prelate State or Potentate hath or ought to haue any turisdiction power superiority preheminenci or authority Ecclesiasticall or spirituall within this Kingdome c. The later Oath called of Allegiance beginneth thus Ego A. B. verèâ—t sincerè agnosco profiteor testificor declaro in consctentia mea coram Deo Mundo quòd supremus Dominus noster Rex Iacobus c. I A. B. doe truly and sincerely acknowledge professe and testifie in my conscience before God and the vvorld that our Soueraigne Lord King Iames c. 5. Both these Oathes are set downe at large in his Maiesties Apology and in both of them his subiects are required publiquely and openly toprofesse and acknowledge that King Iames is the supreme Gonernour and Lord of all England not onely in politick and temporall matters but in spirituall and Ecclesiasticall also And that neither the Pope nor any other forrainer hath any power or Inrisdiction in or oner the Church of England Againe the former of these Oathes was brought in by K. Henry the 8. as his Maiestie confesseth in his Apologie in these words Sub Henrico octauo primùm introductum est Iuramentum Primatus sub eoque Thomas Morus Roffensis supplicio affecti idque partim ob eam causam quòd Iuramentum illud recusarent Ab eo deinceps omnes mei Praedecessores quot quot sunt hanc Religionem
successors in their kingdoms The first Kings that ruled after the dinision of the kingdome made were Ieroboam King of Israel Roboam King of Iuda In either Kingdom were Priests and Leuits But the high or Chiefe Priest could not resid-in both kingdoms but onely in one and that ordinarily in Iuda yet not withstanding hee was Head of all the Prusts and Leuites that remained in both Kindoms Neither could Ieroboam lawfully say vnto his Priests and Leuites You shall not obey the High Priest that resideth in the Kingdom of Iuda but you shall obey me onely for you are exempted from his iurisdiction and power c. And though he shold haue so said yet no doubt but he had offended If now King Ieroboam could not exempt the Priests and Leuites of his ovvnâ— Kingdome from the Iurisdiction and Power of a sorraine High Priest by vvhat right then doth now King Iames of England doe the same especially seeing hee anerroth that hee claimeth no more right or inrisdiction vnto himselfe oner the Church then the Kings of the old Testament did The Conclusion 1. ALL then that hath beene hither to said may be reduced into three heads The first is that the Kings Primacie in the Church is a nevv thing and first brought in by King Henty the eight nor hitherto hath beene beard of or vsurped in any other place then onely in the Kingdome of England The second is that there be so manie Iarres and disagrements of the English Ministry among them selues concerning this Primacy that it is not manifest nor certaine what the said Primacy is nor what sorce and authority the same hath The third that the Oath of this Primacy can neither be exacted by the King nor may the subtects take the same 2. Heerehence three other questions which might bee made concerning the Subiects will easily be solued There be 3. sorts of Subiects in England The sirst as some call them are Henricians vvho both acknowledge and sweare vnto this Kingly Supremacy The second sort are Puritans orpure Calumists who indeed doe not acknowledge the said Supremacy but yet doe sweare thervnto The third are Catholicks which neither acknowledge it nor will sweare it 3. The first question then is What may bee said of these Henricians vvhich both acknowledge and swear to the Kings Supremacy I aunswer that they doe vnwisely and inconsideratly The reason is Because it is folly and rashâ—es as before I haue said to sweare a thing that is doubt full vncertaine But the Primacy of the King is a thing altogether doubtfull and vncertaine amongst the Henricians as is manifest by their iarres and dissentions which hither to we haue shexed Ergo to sweare to such a Supremacy is both folly and rashnes 4. The second question is What may be said of the Puritans or pure Caluinists who doe not indeed acknowledge the Kings Primacy and yet if they be commaunded doe sweare thereto I answer that they are periured persons and Politicians The reason is Because they belieâ—c one thing and sweare another They beliene with Caluin that neither Kings nor secular Princes haue any Primacy in spirituall and Ecclesiasticall matters but onely in temporall yet neuerthelesse they sweare Allegiance vnto the King together with the foresaid Henricians as to the Primate and supreme Head of the Church and this they doe to make an externall and politicall peace vvhich is more esteemed by them then their faith and Religion and therefore they are rather to be called Politicks then Christians Of whom his Maiestie gaue a most vvorthy testimonie in his Preface Monitory to wit That hee had found more truth and honesâ—ie in the high-land and bordering theenes then in that sort of people 5. The third question is what may bee said of Catholicks vvho neither acknowledge the Kings Primacy nor swcar thereto I answere that they be inst vpright men vvho walke before God in truth veritie They be sincere who professe with their month that vvhich they thinke in their bart They are wise indeed who with good Eleazarus had rather die then consent to any vnlaw full thing no not so much as in outward shew They be like vnto the Apostles vvho endeauour to obey God rather then men They be like vnto the Martyrs of the Primitine Church vvho freely professe themselues before the persecutors to be such as indeed they are 6. But you vvill say they be miserable For if they refuse the Oath they are forced to vndergoe impresonments torments punishments Truely they are not therefore miserable but most happy For so dâ—d our Sauiour teach vs in the Gospell Math. 5. 10. Blessed are they who suffer persecution for â—ustice for theirs is the kingdome of heanen But then you will say It is a hard thing to suffer How is that hard which is done with â—oy and delight Heare what is said of the Apostles Act. 5. 41. And they went from the sight of the Councell reioycing because they were accounted worthy to suffer reproach for the Name of Iesus Heare what the Apostle saith of himselfe 2. Cor. 4. Superabundo gaudio in omâ—i tribulatione nostra I exceedingly reioyce in all our tribulations 7. And from vvhence commeth this ioy Truly froÌ„ a twofold gift of the holy Ghost to wit Hope and Charity Hope of future glory that maketh vs ioâ— full and full of comfort in all adnersities Rom. 8. 18. The sufferings of these times are not condigne to the foture glory that shall bee renealed in vs. And againe Rom. 12. 12. Reioycing in hope and patient in tribulation And Heb. 10. 34. The spoyle of your owne goods you tooke with ioy knowing that you haue a better and a permanent substance Do not ther fore leese your confidence which hath a great reward For patience is necessary for you that dooing the will of God you may receiue the promise c. 8. Nor is the force of Charitie lesse Rom. 8. 35. VVho then shall separate vs from the Charitie of Christ Tribulation or distresse or famine or nakednes or danger or persecution or the sword c. But in all these things we onercome because of him that hath loâ—ed vs. For I am sure that neither death nor life nor Angells nor Principalities nor Powers neither things present nor things to come neither might nor height nor depth nor other creature shall be able to separate vs from the Charitie of God which is in Christ Iesus our Lord c. 9. Heereto belong the examples of Christ of other Saints vvhich haue great force and efficacy to stirre vp and streng then the harts of Catholicks to suffer patiently in this life prisons fetters torments yea death it selfe 1. Pet. 2. 20. If dooing well you sustaine patiently this is thanke before God For vnto this are you called because Christ also suffered for vs leaning you an example that you may follow his steppes who did not sin neither was guile found in his mouth who when he was reâ—â—led did
King and farre greater too English Concord Pag. 32. THe Head Regall Primate and th'alone Supreme gouernour in all things and ouer all persons Ecclesiasticall in the Church of England signifie one and the selfe same thing wherein all our English Protestant Writers doe vniformally accord and so do openly and publikely profess the Kings royall Title of Supreme Head vnder Christin England Here therefore the Iesuite contends for nifles And this hee might haue learned of the R. Bishop of Ely Tott Tort. pag. 338. et 339 who doth not only admit that Title but also foundlie proueth the same by Scriptures and Fathers in these words Now to bring this name of Head vnto the King from Gregory or any other needs no wondrous Art The Holy-ghost in this word was our guide The Prophet Samuel speaks thus to his King 1. Sa. 19.17 When thou wast little in thy own eyes wast thou not made the Head of the Tribes of Israel of wth tribes the Tribe of Leny was one Theriore the K. is head of the leuitical tribe in the which Tribe was the high Priest Abimelech vnder the king his head Wondrous ignorance it is to deny this not wondrous Art to prooue this Moreouer Chrysostom a Bishop of the. Catholike Church no lesse godly and learned then Gregory called Theodosius not onely the Head but also the Toppe or Crowne of the head euen of all men vpon the earth I thinke there was then a man vpon earth who was called the Bishop of Rome Agreeable hereunto writeth Dr. Tooker Duel pag. 4 thus The Bishop of Ely doth with vs and with Chrysostom so acknowledge the king to be Head and toppe of the Head that he vnder standeth him to be gouernour of the Church vnder the Primary head Christ See you not hereby Iesuite how impudently you lyed when you wrote thus But now this Title of Head is indangered vnder King Iames c. Dr. Tooker and Mr. Burhill will not haue the King to be called such a Head of the Church as you Papists dreame the Pope to be viz. Vnto whose motion as say the Clementines all are subiect From whom as from an Head taken vp into the fellowship of the indiuiduall vnity God doth poure out his gifts in the whole body b De Elect. et Elect. potest ca. Fundamenta From whom all Bishoppes descend as members from the Head c De Minist et ordin li. 2 who can doe all things that Christ can doe d Hoftiens de Transl Epi. ca. Quinto who hath the same Tribunall and Consistory that Christ hath e Abbat de Elect. c Venerabilem But is the Iesuite amongst the Prophets It may be among the false Prophets What doth hee measure our Writers who had rather lose their heads then in the Papists sense to ascribe vnto their King the Title of Supreme Head with the met-wand of Papall parasites In that Iarre of Cardinalls about the Popes Primacy to vveet whether it consist in the Temporalties of Kings Directly or Indirectly what will Pope Paul 5. doe If he admit that Primacy Direct Bellarmine will murnur if hee refuse it what will Baromus and the Canonists say If the Cardinalls would bestow the Popedome vpon Bellarmine he would grant vnto the Pope this and a farre greater Title Directly But haue the Papists any greater Title then this papall to weet of the Head bf the Church It seemes so because according to his Parasits these following are Catholick Axioms First The Pope can dispense aboue right or law and can make iustice of iniustice and can make no sentence a sentence and can create some-what of nothing a De Trans Epi. Quanto in glosla Secondly The Pope is the true Soueraigne Lord of Temporalties so that hee can take away frō one that which is his owne and that act of his holds for good though hee sinne Princes are not Lords but Tutors Procurators and Stewards b Ioh. de patis de porest Pap. et Reg. Thirdly It is hereticall to beliene that Our Lord God the Pope the maker of this and that decree can not decree as hee hath done c Extrau loan 22. ca. Cum inter nonnullos in Gloss Is there any thing more Yes aboue God and power diuine They haue perswaded the Popes that Fourthly The Popes may doe all things euen what they list euen things vnlawfull and that they are More than God d Francis Zibarell Which made e In Polycratico Camotensis long since vvrite thus The Popes commaund the Angels They haue power ouer the dead They offer violence to the Scriptures thereby to gaine fulnesse of Power The Pope is become intolerable no Tyrant did euer equall him in pride pompe Behold heere the Roman Head how glorious pompous and if hee had rather haue it so how tyrannous it is BECAN Exam. Pag. 128. IF the name Head of the Church Primat of the Church signisit the same thing then Tooker and Burhill who deny the King to be Primat not onely Ecclesiasticall and Sacerdotall but also in any other sense what soeuer deny also in the same sort the King to be Head Dr. HARRIS Reply DOctor Tooker as in my Concord and in this 4. Question out of his expresse words vvas shewed did together with the R Bishop of Ely acknowledge the King to be Supreme Head of this Church Pag. 284. M. Burhill in his Appendix writeth thus If any of vs call the King Head of the Church in his kingdom that manner of speech hath good reason and sense orthodoxall I did not reprehend any man as audacious because according to our meaning hee calls the King Caput Pastorem et Primatem Head Pastour and Primat The Iesuit told vs before Exam. pag. 321. that hee regarded not what they haue sworne and professed publiquely but what they haue written let him therefore read this which they haue written to make him ashamed of his shamelcsse vntruths BECAN Exam. Pag. 128 WHat will you say to the Bishop of Ely who in his Tortur Toni pag. 331. saud It is a monstrous body that hath moe Heads then one And pag. 389. The Church is one body and there is but one Head of one body That one Head is Christ not the Pope Whence it followeth that your English Church is more monstrous then ours For you haue two Heads of diuerse kinds .i. Sacerdotall and Regall Wee but of one kind that is Sacerdotall You make as many Heads as there bee Christian Kings ouer their Dominions but wee two oncly in all Dominions Coristian viz. Christ and the Pope Dr. HARRIS Reply THe vnlearned Iesuit presumptuously heere entreth the combat with the most learned Bishop a Pigmey with a Giant but it seemeth he vnder standeth neither the R Bishop nor himselfe The R Bishop is so farre off from denying our King to be Head of this Church that hee hath not onely asserted it but also proued
practice in his Prouince which thing making so much for establishing and confirming the outward peace and Ecclesiasticall politie of the Christian world is much desired Cod. de sacra sa Eccl. l. omni Inno and hoped for at the next generall Councell as wee read in old time that the Emperour of Constantinople by his law did in all things equall the iurisdiction of the Bishoppe of Constantinople with the power of the Bishop of Rome Quam legem euertere nunquam potuit Papa omnia conatus Imperator is patrocinio tutam Which law maintained by the patronage of the Emperour the Pope could neuer repeale although he assaied all meanes for the same Liberat. cap. 13. And may not then I pray you sir those Kings lawfully say to their Priests Doe not obey the Bishop of Rome but obey this Patriarch alone You are exempt from all Romish power and iurisdiction If the Iesuit doubt heereof let him repaire to Gerson De Auferebilitate Papae that stiffe Patron of the Romane Religion and hee will teach him thus much Iohannes de Parisys also in his Treatise De Pot. Reg. Papal cap. 13. writeth thus Bonifacius obtinuit a Phoca c. Pope Boniface obtained of Phocas that the Church of Rome should be called the Head of all Churches Whereby we may gather such another argument That it appertaineth to the Emperour to transferre the Primacy of the Church and to order Ecclesiasticad affaires According also with the decrce of the Councell of Chalcedon cap. 28 or as it is related by Carranza Sess 16. Sedi veter is Romae patres merito dederunt Primatum quódilla ciuitas caeter is imperaret And cap. 12. Quascunque ciuitates per literas regis Metropolitico honor arunt nomine The old Fathers did worthily giue the Primacy to the See of old Rome because it then ruled ouer all the residue and all Cities vvere honoured with the title of Metropolitan by the Kings Letters Pattents But now at length I will particularly answere to the obiections of Becane 1. There were not Priests and Leuites in both the Kingdoms of Iuda and Israel as hath appeared out of the expresse words of the Scripture 2. Ieroboam might lawfully say vnto his Priests which were not Leuites but of the lowest of the people and by him made and consecrated You are exempt from the iurisdiction of the High Priest vvhich is at Ierusalem 3. If King Iames so often protest That his Primacy is defined within those bounds and limits wherein the godly Kings vâ—der the old Testament contained theirs Then it followeth that the Primacie of Kings is both godly and certaine founded on holy Scriptures and not doubtfull or false as this falsary Martin affirmeth nor containeth so many parts as are thought to be the offices thereof by Hainric Thomson Burhil Dr. Tooker or any other Protestant Secondly that King Iames may lawfully and by right compell his subiects to the Oath of Supremacie Thirdly that Pope Paul the fist Bellarmine and Becane resisted King Iames impiously and against all humanitie by seeking to avert his subiects from their allegiance from taking both the one and the other so iust and godly an oath After the same manner as Elymas did resist the Apostles seeking to turn away the Proconsul froÌ„ the faith Act. 13.8 Hauing thus satisfied the questions of Becane to the full and more then was needfull dispelling their clowdie mists and breaking the snares of these Spyders webs and so made vp into a perfect Concord and harmony all the supposed English Iarres about the Kings supremacy There now remaineth nothing but the Iesuits Epilogue or Conclusion which by changing only the persons and tearmes I may most aptly and iustly returne vpon the Papists in this manner The Conclusion ALl then that hath been hitherto said may be reduced vnto three heads The first is that the Kings Supremacy in the Church is an ancient right no new thing but first ordained by Christ the ancient of dayes and was practiced in the old time by the most approued and pious Kings in the old Testament But the Popes Supremacie was neuer vsed by any sound and godly Bishop of Rome before that infamous Emperour Phocas thefore a new thing neuer rightly claimed The other that there be so many iarres and disagreements among the Romish Clergie about this Primacie of the Pope that it is not manifest or certaine what the said Primacy is nor what force or authoritie the same hath The third that the oath of this Primacy can neither be exacted by the Pope nor may any Papist take the same but the oath of the Kings supremacy may be exacted by the King and obserued of all his good subiects Heerehence three other questions which might be made concerning the subiects will easily be answered There are three sorts of subiects which liue in those regions where the Papacy beareth sway 1. The first are Baronians who in truth acknowledge and swear to the Popes supremacy that is to his direct supremacy for his indirect supremacy is directly ridiculous 2. The second Bellarminians or Pope-puritans who doe not acknowledge this supremacy and yet sweare vnto it 3. The third are true belieuing Protestants who neither acknowledge it nor will sweare it The first question then is What may be said of these Baronians I answere that they doe vnwisely and inconsideratly The reason is because it is folly rashnesse to sweare a thing that is doubtfull vncertaine as for example The Popes supremacie as is manifest by their iarres and dissensions which heeretofore wee haue shewed The second question is What may be said of the Bellarminians or Pope-puritans I answere They are periured persons and polititians The reason is because they belieue one thing and sweare another For they agree and consent therein with the right and orthodoxall Protestant and yet with the Baronians they sweare allegiance to the Pope as to the Lord Paramount of the whole world in temporall things for Pope Paul the fift doth challenge the same And this they doe to keepe an externall and politicall peace which is more esteemed by them then their faith and religion and therefore are branded by Carerius in his publique writings and authorized to bee impious Polititians and haeretiques of this time and not to be called Christians And of whom Pope Paul the fift may truly assirme That he had found more truth and honesty in the high-land and bordering thieues then in this sort of aequinocating people The third question is What shal we say of the Protestants who are the right and true Catholicks I answere They be iustand vpright men who walke before God in truth and veritie They be sincere vvho professe with their mouth that which they belieue in their hart They are truly couragious who with good Eleazarus had rather die then consent to any vnlawfull thing no not so much as in outward shew They be like vnto the Apostles who endeuour to obey God rather
then men They be like to the Martyrs of the Primitiue Church who freely professe themselues before their Persecutors to be such as indeed they are That is to say much vnlike the Iesuites who range vp and downe sometimes like poore Lay-men sometimes in the habite of Gentlemen thrusting themselues into solemne assemblies at banquets and feasting somtimes into the Vniuersities for some of this stampe lie close in the Vniuersities to peruert inconstant heads greedy of nouelties But you will say They are miserable for if they refuse the oath which Apoc. 13.17 is the mark of the Beast they are forced to vndergoe not onely imprisonments torments and punishments but also death itselfe Truly they are not therefore miserable but most happy for so hath our Sauiour taught vs in the Gospel Mat. 5.10 Blessed are they vvho suffer persecution for righteousnesse for theirs is the kingdome of heauen But then you will say It is a hard thing to suffer how is that hard which is done with ioy and delight Heare what is said of the Apostles Acts 5.41 And they vvent away reioycing from the Councell because they were counted worthy to suffer rebuke for the Name of Iesus Heare also what the Apostle saith of himselfe 2. Cor. 7.4 I am filled vvith comfort and am exceeding ioyous in all our tribulation From whence commeth this ioy but of the double gift of the holy Ghost Hope and Charity Hope of future glory that maketh vs ioyfull and full of comfort in all aduersity Rom. 8.18 The afflictions of this present time are not vvoorthy of the glory vvhich shall bee shewed vnto vs. But the Papists say thus The sufferings of this life are worthy of the glory that shal be reuealed Vnto the Martyrs as they say their sufferings are meritorius and vnto other supererogatorie according to the old verses of prayer made vnto Thomas Becket Tuper Thomae sanguinem quem prote impendit Fac nos Christe scandere quò Thomas ascendit Make vs ô Christ vp to ascend by vertue of S. Thomas blood Which for thy sake he once did spend to heauens race among the good And vnto the Heb. cap. 10.34 You suffered vvith ioy the spoyling of your goods knowing that you shall haue a better and more enduring substance But of the Iesuits it may bee said cleane contrary You haue receiued plenty of other mens goods to their vnrecouerable harme witnesse the Venetians knowing that heere you receiue your reward in this world and therefore cannot looke for any better or more enduring substance in the world to come And no lesse is the force and power of Charity Rom. 8.35 Who shall separate vs from the loue of Christ Shall tribulation or anguish or famine c. But in all these things we are more then conquerours through him that loued vs. I am perswaded that neither death nor life nor Angels c. nor any creature shall be able to separate vs from the loue of God which is in Christ our Lord. But the Iesuits call this pious and godly assurance impious presumption And from this forge came that flagitious discourse of Bellarmine De incertitudine iustitiae Of the vncertaintie of righteousnes or iustification Heereto belong the examples of Christ of other the Saints which haue great force and efficacie to stir vp and strengthen the harts of Catholiques to suffer patiently in this life prisons fetters torments yea death it selfe 1. Pet. 2.20 If you suffer patiently for well dooing this is thanke-worthy with God Heereunto are ye called because that Christ hath suffered for you leaning you an example that you should follow his footsteppes who did not sin neither was there guile found in his mouth who when he was reuiled reuiled not againe when he suffered he threatned not but committed it to him that iudgeth righteously But of the Iesuits it may be said cleane contrarily and most truly They doing euill continually suffer impatiently whose glory is their shame witnes the Venetian For heerevnto are they called to make of faithfull subiects rebells and Traytors to their Kings to sley or poyson Kings thereby treading in the manifold and deeply imprinted steps of of Antichrist to commit all most hainous and bloudy acts to their vttermost endeuour In whose mouth is euer found the guile of aequiuocating so hatefull and pestiferous to mankind who reuile when they are not reuiled Iude v. 8. and blaspheme euen such as are in highest authoritie who threaten when they suffer not endeuouring to betray their King and his royall issue the Nobles and states of their owne Nation assembled in Parliament to the mercilesse and swist deuouring Gun-powder flames and so committing their cause to that vniustly iudging Claudius Aquauiua their prouost generall miraculously set oâ—ser them Who taught the Iesuits to commit themselues â—â—â—im iudging iusily when he boasted he could send mo souldrers Gretzer ddu Iesuit and sooner into the field to weet his Iesuits then any Christian King in the world could doe and when he promised the Pope viz. in time of the Venetians interdiction the Popes imminent danger to send vnto him for his succour 40000. men but vpon condition that as many of them as were slaine in the battaile should be canonized Martyrs And Heb. 12. v. 1. Therfore Let vs runne with patience the race that is set before vs looking vnto Iesus the author and finisher of our faith But the Iesuits say thus Therefore let vs by vnbridled audaciousnes ioyned with all manner wickednesse runne the race that is set before vs striuing against Priests Academicks and Kings looking to Ignatius Loyola the author and finisher of our Iesuiticall faith For saith Euerhard The Iesuits are prest and alwaies ready to vndertake with cheerefulnesse and alacrity and what in them lieth to perpetrate any flagitious wickednesse enioyned them because they belieue that if they die in executing the commaunds of their Superiors they shall obtaine I know not what crowne greater and more excellent then that of Martyrs With these and other the like restimonies of holle writ as Heb. 11. v. 36.2 Cor. 11. v. 23. et 12. v. 9. c. that most reuerend Archbishop Cranmer and the reuerend Bishops Latimer and Ridley beeing armed and encouraged chose rather to suffer death then to oblige themselues with that impious Papall Oath Whom followed very many in that glorious combat burned in the flames wherein they shined more then those said burning and shining flames Vnto these may be added the true catholick Protestants who in Rome Spaine vnder those hellish Furies the most sauage Inquisitors more bloudily cruel then that infamous Tyrant Busiris are imprisoned fettered proscribed died purple redde with their owne bloud In and of whom these following are verified Psal 116. ver 15. Precious in the eyes of the Lord is the death of his Saints S. Cyprian Epist 9. O blessed Church of ours which in our daies the glorious blood of Martyrs hath made illustrious Before it