few Questions following I. Whether the King of England haue any Primacy in the Church or no II. Whether the Primacy of the King bee Ecclesiasticall and spirituall III. Whether the King by this Primacy may be called the Primate of the Church IIII. Whether by vertue of the same Primacy the King may be called Supreme Head of the Church V. Whether this Primacy consist in any Power or Iurisdiction Ecclesiasticall VI. Whether the King by reason of his Primacy can assemble or call together Councels and sit as President therein VII Whether he can make Ecclesiasticall Lawes VIII Whether he can dispose of Ecclesiastical liuings or Benefices IX Whether he can create and depose Bishops X. Whether he can excommunicate the obstinate XI Whether hee can be Iudge and determine of Controuersies XII From whence hath the King this his Primacy XIII Whether he can force his Subiects to take the Oath of Supremacy In these Questions doe our Aduersaries extreamely differ and disagree but especially these M. Doctor Andrewes in his Tortura Torti M. William Tooker Deane of Lichefield in his Combat or single Fight with Martin Bucane M. Richard Tomson in his Reproofe of the Refutation of Tortura Torti M. Robert Burhill in his Defence of Tortura Torti and M. Henry Salclebridge in his Refutation of Becane his Examen Besides these as opposite vnto them I will also cite Doctor Sanders in his booke of the Schisme of England Genebard in his Chronology Polydor Virgil in his History of England Iacobus Thuanus of Aust in the History of his time Iohn Caluin in his Commentary vpon the Prophet Amos and others English Concord THe Regall Primacy in the Church of England is much more ancient then the Popish Primacy in the Romane Church The Regall Primacy had his beginning from the * Daniel chap. 7. v. 6 Ancient of Dayes vnder the most ancient Patriarchs It flourished magnifically vnder the Orthodoxall Kings Israeliticall and Euangelicall and now in England it flourisheth most of all vnder King Iames soundly sounded vpon the rock and built vpon the doctrine of the Apostles and Prophets permanent for euer so that by the fall of raines the comming of flouds and the wine-blasts of any Iesuits whatsoeuer it cannot be so much as moued much lesse remooued and least of all rent and torne in peeces But of the Popish Primacy rightly saide Christ in the Gospell Euery Kingdome diuided in it selfe shall be desolate Now what and how great their Iarres and discords are I am to shew in handling these few Questions following English Concord BEcane in his booke of English discord and in his first Question demanded Whether the King of England haue any Primacy or Supremacy in the Church And I in my book of English Concord demaunded Whether the Pope haue anie Primacy in the Church considering that Saint Cyprian asserteth that Peter did neuer challenge or assume any such thing Epist ad Quintum 71. sect 3 as to say that he held the Primacy and that Chrysostome dogmatically writeth thus Whosoeuer desireth or affecteth the Primacy in earth as all Popes doe shall finde confusion in heauen Homil. 35 in Matth. Whereunto the Iesuite in his late book entituled Examen Concordiae Anglicanae The examination of the English Concord answereth or obiecteth thus BECAN Exam. THat they are not the words of Chrysostome Pag. 92 but of some other author ioyned with him 2. That these words are against our King desiring Supremacie in earth 3. That the Author speaketh promiscuously of both the Primaces Secular and Ecclesiasticall 4. but distinguisheth betweene the desiring and obtaining of the Primacy referring the one to vanitie and the other to the iudgement of God Dr. HARRIS Reply 1 I Doe commiserate the seely ignorance of this Iesuite Becane who knoweth not that these very words aforesaide are not onely canonized but also expresly fathered vpon Chrysostome in the Popes Canon law which the Iesuite dare not affront Dist 40. ca. Multi The wordes of the Canon are these Also Iohn Chrysostome Not euery one is a true Priest which is named a Priest Many Priests and few Priests Many in name but few in work Take heede therefore brethren how you sit vpon the Chayre because the Chayre doth not make the Priest but the Priest the Chayre c. The same Chrysostome Whosoeuer shall desire Primacy in earth shall finde confusion in heauen neither shall he be numbred among the seruants of Christ Qui de Primatu tractauerit Who handleth or ambitiously speakes of or challengeth Primacy De Scriptor Ecclesiasticis And according to that Canon the most profound and famously renowmed Canonist euen by Bellarmine in his late booke to witte Henry Cardinall Hostiensis vpon the 15. Chapter of Penitency and Remission Cap. Cui Papa ascribeth these words vnto Chrysostome as to the Author of them thus And so in the Penitentiall Court the Pope is made lesse and his Confessor greater and this Chrysostome insinuateth Dist 40. Multi Wherefore the Iesuite may take from mee thus cleared this falsity vnto himselfe or else hee must returne it ouer To the Authoritie of their Apostaticall Church To their authentike and ordinary glosses and explanations of the Gospell To the decrees of the Romane Bishops To their chiefest Canonists and Diuines for in the writings of all those he may finde sentences written in that Worke called the Imperfect Worke alleaged as out of Chrysostom 2. By the expresse words of the foresaid Canon it is manifest that the words of Chrysostō are by their Canon law referred vnto Priests and Priests onely who sit vpon the Chayre in expresse tearmes often repeated Whereby it appeareth what a seely and vnmannerly Sophister this Iesuite is who thence frameth his Argument against our King drawne thus into form syllogisticall as indeed from thence it can be drawne no otherwise What Priest soeuer desireth Primacy in earth shall finde confusion in Heauen The King of England is a Priest desiring Primacie in earth Therefore he shall finde confusion in heauen Were this Iesuite in our Vniuersitie Schooles he wold be hist out as an absurd Dunse for arguing Our gratious King is no Priest but detesteth their Priests and Priesthood as Antichristian Hee is by the grace of God the high and potent Monarch of Great Britanne France and Ireland and vnder Christ made of God without any ambitious desire of his Primate or Supreme Gouernour ouer all persons and in all causes Ecclesiasticallor Temporall within his Dominions maugre the beard of the Pope and all his Shauelings But if the Iesuite will rightly assume out of the Maior proposition set down in the said Canon law he must take the triple crowne of Primacy from the Popes head and wrap it vp in the dust of Confusion thus What Priest soeuer though it were Peter himselfe doth challenge or ambitiously desire Primacy in earth shall finde confusion in heauen But the Popes of Rome haue and now most of all doe challenge
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
large That an Abbesse may haue a Praelature and dignity with administration and a right to visit euen without the Monastery which right she may also commit to others And the Bishop Bitontine very lately holdeth and proueth the same in his works dedicated to Pope Clement 8. See the very Text. Sext. de Elect ca. Indemnitatibus prouing the same Barthol in l. 1. cod de dign lib. 12. n. 4. saith that Abbesses haue dignity with administration not onely ouer their Nunnes but also without for that they haue Castles c. as Abbats haue dignity with administration Sext. de Priuilegijs ca. Apostolicae And therefore by a ruled case among the Doctors grounded vpon ca. Attendentes in Clemētin de stat Monachor they ought to visit or to commit the visitation to others Extra con ca Vas electionis Out of these the like Steph. d' Aluin ca. 2. sect 12. of the power of Abbesses concludeth that Abbesses Prioresses claustrall by a certaine right constitutions and rule of S. Benedict from whence all the rest in a manner are drawne as also by custome haue authority and power ordinary spirituall and Ecclesiasticall ouer those that are vnder them And cap. 3. sect 8. That Abbesses Prioresses ex cardin concil 17. cal 4. bj cap. Dilecta and the Gloss adioyned haue all administration as well spirituall as temperall of those monasteriall Nuns saue only of those things whereof a woman is vneapable to weet of Order Now touching the power which Abbesses haue to excommunicate Because Tho. Aqui. in 4. sent dist 18. q. 2. art 2. in corpore writeth thus Excōmunicatio non est actus clanis directe sed magis exterior is iudicij Excommunication is not an act of the key directly but rather of external court Nauarre lib. quinto consil 1. de sentent Excom concludeth that a vvoman by priuiledge may also excommunicate Tabiena and Arnilla verbo Abbatissae nu 3. besides Panormitan Astensis and others That an Abbess may cōmand the Priests her subiects to excōmunicate their rebellious obstinat Nunnes or to absolue them Whereupon Steph. d'Aluin cap. 3. sect 12. concludeth thos Proinde omnis habens Iurisdictionem Ecclesiasticam et si non habeat clauem ordinis potest excommunicare ex D. Thoma Therefore all hauing Ecclesiasticall Iurisdiction may excommunicate according to Tho. Aquin. Now that they haue Ecclesiasticall Iurisdiction witnes Panormitun in ca. De stat Monachor Iason consil l 40. lib. 2. Flaminius deresig lib. 3. q. 12. n. 12. saying Dispositum iur is in Abbate habere locum in Abbatissis What right Abbats haue Abbesses haue the same And againe Panormitan Arnilla Flaminius write That Abbesses exempt haue right or iurisdiction to visit the places and persons subiect to them and that they haue Clerks subiect vnto them Pleno iure that is vnder their gouernment as well Ecclesiasticall as Temporall Now say Card. Parisius and Flaminius Out of the right to visit or from visiting by her selfe or her deputie followeth her Iurisdiction to depriue depose correct punish and chastise And to haue them subiect to her Pleno iure by full right doth plainely import Iurisdiction Depriuation Visitation and Correction To conclude this point If priuat men and vvomen be capable of Ecclesiasticall Iurisdiction If Abbesses haue and execute the same in collating Benefices instituting suspending depriuing visiting iudging crimes and imposing and receiuing purgations of Bishops lastly excommunicating and absoluing according to Popish Canons Canonists Custome and practise among them with what face doth this Iesuit or any other Papist scandalize our Kings or Queenes for taking or vs for ascribing vnto them Supreme Ecclesi Iurisdiction yet not that wherby our Kings or Queens may institute Clerks excōmunicate or absolue them oras King Iames and late Queen Elizabeth haue in their writings published to the whole world Therefore most impudently false is the Iesuit heere asserting that Queen Elizabeth had power to excommunicate Touching Suarez let this Iesuit know that Steph. D' Aluin hath refuted in this point a farre greater better learned man then Suarez is to weet Franciscus a Victoria in his Relect. 2. de potest Ecclesiae and shewed the practise of the Church to be as heere hath beene declared Christian Reader I haue beene much heere in this point because it is of that moment and so remarkable for recompence in replying to the remainder of Becanes Examivation I promise to bee short the rather because in truth it is but froth not deseruing any other answere at all but that which is already set down in my English Concord ⧠Becans Iarre VI. Question Whether the King of his owne Authority can assemble or call together Councells 1. NOvv follow the Iarres and debates of our Aduersaries concerning the Offices and Functions of the Kings Primacy and they are sixe in number which may be disputed of The first is of assembling or calling together of Synods The second of enacting of Ecclesiasticall lawes The third of conferring or bestowing of Benefices The fourth of creating and deposing of Bishops The fift is about Excommunication The sixt and last is about the decision and determining of Controuersies The question then is vvhether these offices belong to the Kings Primacy I will speake a vvord of each in order 2. First it may bee demaunded vvhether the King by vertue of his Primacy may of his owne authority call or assemble together Synods therein sit as chiefe head This was certainly perswaded that it might be done in the time of King Henry K. Edward and Queene Elizabeth but now vnder King Iames the matter is called into question M. Salclebridge pag. 121. affirmeth that be can dot it in these vvords Christiani Principes in Regnis suis cum laude propria auctoritate Synodos conuocarunt Constitutiones condiderunt causas audierunt cognouerunt Christian Princes haue with great praise assembled Synods by their owne authority in their Kingdoms haue made Constitutions heard and examined causes c. And again pag. 146. Rex Angliae potest Synodos indicere omnium Ordinum Oecumenicas et in ijsdem praesidere The King of England saith he may assemble Generall Councells of all Orders or degrees and therein sit as President or Chiefe c. And pag. 155. hee saith in like manner Reges Angliae suprema sua authoritate deiure Synodos conuocarunt The Kings of England haue by their owne supreme authority and by right assembled Synods c. 3. Now Ma Tooker in this point is very variable one vvhile contradicting himselfe another while others And this is manifest out of the diuerse testimonies he produceth The first is pag. 37. where hee hath these words A quibus magis aequum est indici Concilia quà mabillis penes quos semper fuit authoritas ea congregandi Cùm autem communiter triplex ponisoleat Concilium Generale Prouinclale Dioecesanū Concilium Generale solius Papae iussu celebrari vultis sed nequeillud nisi ab
Christ as is witnessed by Sigebert Luitprand and other Historians of the Romane faction But euery where we shal meet with examples of Emperours which cut the wings of the Romane Bishops vsurped authority All these things so substantially manifested and pithily disputed by our Soueraigne King in his Apologie for the oath of Alleageance Page 127.128 will Dr. Tooker most willingly subscribe vnto especially seeing hee demonstrateth the same by sacred text saying Sub veteri Testa 2. Chro. 19 v. 4 reges haud dubiè gubernatores erant Ecclesiae intra fines suos exauctor auerunt enim summum Pontificem aliumque in eius locū subrogauerunt 1. Reg. 2. v. 17 Vnder the old Testament there was no question but that Kings were gouernours of the Church within their dominions for they deposed the high Priest and placed another in his roome Truely Dr. Tooker affirmeth Regem non Sacrare Episcopos That the King dooth not consecrate Bishops and as truely that the King is a sonne of the Church as Valentinian or with Theodosius a pupill or a foster childe of the Church yea a disciple not onely of Archbishops and Bishoppes but also of inferiour Priests and Ministers whose Sermons he more often heareth but onely Quoad officia Ministerialia respecting the proper office of Ministeriall duties and not in the Supreme gouernment of the Church And vnto this purpose writeth Dr. Tooker Page 311. of King Edward the sixt Titulumet stolam Pontificiam aspernabatur c. Although he refused the title and robe of a high Priest yet notwithstanding he retained the Christia Supremacy to himselfe as the meane wherby he might more safely aduise the Church and prouide for it against the time to come Againe he verifieth as much of our King Iames and other Christian Princes Page 312. Sunt quidem reges Christiani c. Euen now are Christian Kings and other Princes the highest and Supreme gouernours of all persons whatsoeucr within their Empire and Dominion and haue euer so beene from the ancient time of the purer and Primitiue Church And Page 312. Non tantum sunt praesules in ordine c. Yet notwithstanding they are not Prelates in any Priestly order although they enioy a Supremacy in the Christian regiment for vvith great Constantine they ought to be common Bishops of exterior matters and with Charles the great Ludouicus Pius Lotharius make lawes Ecelesiasticall Canons if neede require or with King Dauid Salomon Ezechia and Ichoshaphat keepe visitation in the Temple and giue order to Ecclesiasticall affaires And why not then with Salomon to depose and disrobe a high Priest and put another in his place for which opinion Dr. Tooker writeth Page 152. Totumhoc quantumcunque est c. All this how great soeuer which is as great as may be is but an or dinary document of pietie religion and royall iurisdiction Wherefore this standeth a fir me foundation of our side that King Salomon out of his ordinary power might depose the high Priest and bring him into order And therefore vaine is the Challenge of the Romane Bishops boasting an immunity as though no secular Prince could remoue them For it is plaine that this is practised in sacred Scriptures Therefore with what face though of brasse could the Iesuite Becane vtter to the world this low de lye And from whence doth he in another place confesse that it is so farre from King Iames to create and depose Bishops that hee rather acknowledgeth himselfe their foster childe and disciple As though King Salomon acknowledged not himselfe a foster childe of the Church and Disciple of the Priests when hee deposed Abiathar and subrogated Zadoc in his stead the Iesuite Sophister like is alwayes wallowing in a fallacy called Ignoratio Elenchi Moreouer Doctour Tooker Page 37. writeth Rex concedit suam regiam licentiam eligendi As often as it happeneth to any Cathedrall Church to be destitute of a Bishoppe then the King by a vvritte giueth licence to the Deane and Chapter to elect another person Canonically But I will btiefely declare vnto thee gentle Reader the whole processe and carriage of this election for it is common and vulgar euery day Thus therefore it proceedeth When any Cathedrall Church wanteth his Pastor the King sendeth foorth his royall Writte Conge Destire directed to the Deane and Chapter commaunding them with all speed to assemble and to choose an Archbishoppe or Bishop for their Sea but with this prouiso that they choose no other than that person which shall be named by the King vnder the penaltie of a Praemunire which is the greatest punishment among vs in England except death And the same Archbishop or Bishoppe so named by the King and elected as aforesaide must be consecrated by the Archbishop or Bishops vnder the same penalty Now consider learned Reader for I will make thee my iudge what other thing is this then to create Archbishoppes and Bishoppes excepting one lie ceremoniall formalities But let vs suffer that most blessed Martyr Archbishop Cranmer to rest in glory with Christ in heanen This Iarre and difference is of great momenn I meane betwixt the Papists and vs for if it appeare as cleare as the light both by the Popes Canon lawes also by open Tables of Ecclesiastical Histories as our most drad Soueraine hath most exactly demonstrated that the Romane Emperor created elected Popes set in order the Sea Apostolike And if all Archbishoppes and Bishops throughout all Prouinces receiued their Inuestitures from them according to the popish VVriters especially the Iesuits all those Romane Bishops which haue been so created and elected for many hundred yeares to omit all inseriour Archbishops and Bishops Non extiterunt Pastores intrantes per ostium in ouile sed Praedones aliunde ascendentes haue not beene Pastors entring into the sheepefolde by the doore but thieues and robbers ascending another way that is false Bishops Archbishops and Pastors Out of which I inferre three things First that all the Bishops so created by Emperours and Kings according to the words of Genebrarde vvere disorderly and Apostaticall rather then Apostolicall Secondly whatsoeuer was done of them by Episcopallauthoritie or Iurisdiction is of no moment force or validitie Thirdly that the Bishops so ordained are bound to restitution of all reuene wes and and profits which they haue reaped by their Bishopricks Seest thou not Iesuit how thou art beaten with thine owne rodde Quid hic consilij capiendum What deuise is now to be taken Let your Academicks who now onely hauing swallowed vp the Sorbonists will rule the rost to weet the Iesuiticall Fathers if it so may please their God Layola see vnto it BECAN Exam. Page 181 YOu use three arguments to prone that Doctor Tooker agreeth with Hainric herein viz. that Kings may make and depose Bishops i. Tooker embraceth as orthodoxall all things prooued by the King But that Kings may create and depose Bishops was soundly proned by the King Therefore Tooker
embraceth it as orthodoxall Heere first the minor is false for Tooker denieth that the King can create and depose Bisoops for hee saith that the institution and destitntion of inseriour Priests belongs to Bishoppes and not to Kings therefore the King hath not solidly proued it Secondly it may thus bee returned All Academichs willingly approur all things soundly prooued by the King But the King hath soundlie prooued the Pope to be Antichrist Therefore the English Academicks willingly erâ—braec it as orthodoxall The consequenâ—â— is faise For Powell verily belioueth that the Pope is Antichrist and the King is nor cortaine of it The Syllogisticall form is goods therefore one of the premisses is false Dr. HARRIS Reply HEere haue we the picture of a very vnlearned Iesuit whose lineaments are drawn with his owne pensill and which is depainted with his owne liuely colours First ignorantly hee confoundeth as one a single narration with a double ratiocination and the institution and destitution of inferior Priests with the creation and deposition of Bishops Secondly he answereth two Syllogismes and those produced from his owne forge onely with denying the conclusions of both Thirdly he reasoneth from one indiuiduall Doctor Tooker to all our Vniuersitie Academicks Lastlie hee brings in Maister Powell disallowing that which hee chiefely approueth The single natration set downe in the English Concord was thus Doctor Tooker reading and well approuing his Maiesties solidarguments especially that from exemplary act of Salomon commended in Scriptures viz. in deposing Abiathar and placing Zadock chiefe Priests was so farre from denying the power of Kings to depose Bishops that he grounding himselfe vpon the said act of Solomon concluded with the King and Hainric That Emperours may lawfully depose Popes and so made vp the harmony of all good concord heerein The Iesuit transformeth this single narration into a double Syllogisme the former thus All which the King hath soundly prooued Tooker doth not deny but embrace as orthodoxall But that Kings may depose Bishoppes the King hath soundly proued Therefore Doctor Tooker doth not deny that Kings may depose Bishoppes To this hee answereth thus Doctor Tooker denyeth that Kings may depose Bishops therefore the King hath not solidly prooued it Then briefely and plainly his aunswer heere vnto is thus The conclusion of this syllogisme is false Therefore the minor is false Which answer proceedeth from extreame ignorance in the very principle of Logick But how proues hee for hee dare not be Respondent heere the conclusion to be false Because Doctor Tooker denieth the institution and destitution of inferiour Priests to belong to Kings as beeing proper to Bishops As though inferiour Priests and Bishops were all one As though institution and destitution of Priests were all one with election deposition of Bishops or Popes One Bishop may institute and destitute an hundred Priests but one hundred Bishoppes cannot choose or depose one Bishoppe especially an Archbishoppe or Pope Heere are some lineaments liuely colours of this Iesuits grosse ignorance moe are to be seene in the second Syllogisme following thus All things soundly prooued by the King all English Academicks approoue That the Pope is Antichrist was soundly proued by the King therefore all English Academicks allow as orthodoxall the Pope to be Antichrist To this hee answereth thus The conclusion is false and the forme good therefore the maior or minor is false It skilleth not whether so that one of them be false What is this else but to his vtter shame to display his intolerable ignorance to the world and to expose it as ludibrious to the meanest Academick Sophisters who should be well lashr or iustly exploded if they would aunswere right formed syllogismes by denying the conclusions But how doth this Iesuit proue this later conclusion to be false Because Gabriell Powell belieueth this doctrine viz. that the Pope is Antichrist which the King hath soundly prooued to be orthodoxall Wherein behold the strange blockishnes of this Iesuit who should haue instauced in one Academick denying that which the King had soundly proued viz. the Pope to be Antichrist but hee brings in Maister Powell allowing with all his 〈◊〉 what the King therein had soundly proued Moreouer if the King did not prooue soundlie the Pope to be Antichrist then the Iesuit takes away the suppositum and so she weth himselfe to be a frivolous Disputer If the King did solidly proue the Pope to be Antichrist why should not Maister Powell belieue it as orthodoxall The Iesuit saith The King doth not hold it as certaine Reply first that is nor ad idem it is no aunswere to the Syllogisme many part thereof Secondly though his Maiestie doth not hold those arguments so certain which 〈◊〉 from that mysticall booke of the Reuelation 〈◊〉 his Maiestie solidly evinceth the same from other places of holy Writ the meaning whereof is more certaine cleare and euident Thirdly Saint Paul teacheth the Iesuit that the spirits of the Prophets are subiect to the Prophers That the Lord reuealeth some things to one which he doth not to another To conclude this straine the Iesuits maior proposition of this later syllogisme doth manifest the great store of ignorance in him arguing a general of all English Academicks from the individuall Dr. Tooker BECAN Exam. Pag. 184 THe second argument Tooker asserteth the King of England to haue the primacie of the Church Therefore he confesseth that he may depose Bishops The consequence is not good with you for some of you asserting the Primacy dony the power of deposing Bishops Yoâ— take that ai granted vvhich should be prooned What is this but to begge that vvhich is questioned Dr. HARRIS Reply HEere also the ignorance of this Iesuit sillily mistaketh the meaning of the English Concord in this point Becan out of Doctor Tooker asserting the King to be a foster-child and disciple of the Bishops doth conclude that therefore Doctor Tooker denied the Kings power to rule or depose Bishops The English Concord to proue the weakenes of that consequence shewed out of Doctor Tooker that thogh Kings were not Bishops but subiect vnto them in regand of their Episcopall duties as in hearing the word preached by them in receiuing of the Sacraments administred by them yet in respect of supreame Ecclesiasticall government they were rulers ouer Bishope and might depose them As King Edward the sine did who though he disclaimed Episcopall function yet he claimed and vsed the primacy But let the argument runne from the primacie of Kings to conclude their power to depose Bishops I say it holdeth good considering that all Papists make the power of deposing Bishops a part of the primacie And that not one English Protestant Writer ascribing the primacie to the King denieth him the power to depose Bishops Heere is then no begging of that in question but a solid putting that out of question which is contrauersed and soundly concluding the power of Kings to depose Bishops BECAN Exam. Pag. 185 YOur
his owne proper iudgement Therefore Tooker holdeth vvith the King but dissenteth from Hainric You hault on both sides Dr. HARRIS Reply HAinric in his Becane Baculus defending this found doctrine and orthodoxall which Becan heere brings in set downe by his Maiesty in his Praeface Monitorie cudgelled soundly this Iesuit for his impious scoffing at that holy good doctrine as is there to bee seene in many pages yet this shamelesse Iesuit dare heere affirme that Hainric dissenteth from his Maiestie heerein If this be Becans English Iarre thè is his English Iarre in truth the most vniforme Concord For I dare avow that not onely Hainric but all other Protestant English Writers doe embrace as true ancient catholicke and Apostolick doctrine that which the Iesuit transcribeth heere from his Maiesties Praeface Monitorie Moreouer wee may heere behold the footsteps of that old Serpent wherein this serpentine brond viz. this Iesuit treadeth His Maiestie following his Maister Christ aduised Princes To take from the Scripture diligently read ouer by them and so well vnderstood by them the rule of their faith vvhereby they might place the foundation of their faith in their owne certaine knowledge to weet solidly grounded vpon the Scriptures and not in the vncertaine opinion of others This pure doctrine the Iesuit with the aspersion of his leauen adulterateth thus This is all one as if the King had said There is no certain Iudge in the matter of faith but euery one is to rest in his owne proper iudgement wheras his Maiestie cleane contrary asserteth that GOD hath prouided to euery one of his Saints on earth a certaine Iudge in matter of their faith to weet the holy Ghost and holy Scripture the certaine knowledge whereof as touching matter of faith the holy Ghost working together with the sacred meanes of hearing reading meditaring conferring praying c. giueth sealeth vp in their soules So that they shall not place the foundation of their faith in the vncertaintie either of their owne proper iudgements or of the opinions of others but in the certaine testimonie of the foresaid Iudge Of which Iudge Saint Iohn 1. Ioh. 2. v. 27. vvriteth thus And the annoynting vvhich yee haue receiued of him dwelleth in you and yee need not that any man teach you but as the same annointing teacheth you of all things and it is true and not lying and as it taught you yee shall abide in it So that euery Christian is to rest not in his owne proper iudgement for that is vncertaine but in the certaine iudgement of the forsaid annointing working in the Saints that certaine knowledge vvherein to place the foundation of their faith vvhereof his Maiestie speaketh Constantine the great and first Christian Emperor found in himselfe by gracious effect the certainty of this said doctrine heere averred by our King for thus hee writeth in his Epistle to Sapor King of Persia registred by Theodoret Lib. 1. cap. 24. Marking the diuine faith I obtaine the light of truth and following the light of trueth I acknowledge the diuine faith The certaine truth of this doctrine is so apparant that is bath expresse testimony and acknowledgement thereof from the very Popish VVriters themselves as is to bee seene by diuerse of them in Beoano-Baculus Therfore I will here instance in one onely and that no meane one viz. Stapleton who in his second admonition to Maister Dr. Whitakers set before his Triplication writeth thus In libro meo 3. Principior Å fidei Spiritus sancti internam persuasionem ad quodlibet fidei obiectum credendum ita necessariam ita efficacem esse docui vt nec absque illa quicquam a quoquam creds possit etsi milliei Ecclesia attestetur et per illam solam quodlibet credendum credi queat tacente prorsus et non audita Ecclesia In my 8. booke of the Principles of faith I have taught that the invvard persuasion of the holy Ghost is so necessarie and so effectuall for the belieuing of euery obiect of faith that vvithout it neither can any thing bee belieued by any man though the Church testified vvith it a thousand times and by it alone any thing that is to be belieued may be belieued though the Church kept silence and never vvere heard Is not the force of this truth great and must needs preuaile sith the Aduersaries themselues write so fully and directly for it To shut vp this point and to shut the Pope cleane out from this supreme Iudgeship Panormitan the Abbat in De Elect. et Elect potest ca. Signisicasti very iudiciously writeth thus Plus credendum est vni priuato fideli quam toti Concitio et Papa si meliorem habeat authoritatem velrationem Wee ought to giue more credit to one priuate lay man then to the vvhole Councell and the Pope if hee bring better authoritie and more reason And to the same effect writeth Picus Mirandula in the question Whether the Pope be aboue the Councell thus Simplici potius rustico et Infanti et Anicula magis quam Poncifici maxima et mille Episcopis credendum est siâ—sti contra Euangelium illi pro Euangelio faciunt More credit is to be giuen to a simple plaine Rusticke to an Infant or to an old vvoman then to the Pope or a thousand Bishops if the Pope and the Bishops speake against the Gospell and the others speake with the Gospell What a silly supreme iudge and absolute in all controuersies of faith is the Pope vnto whom as oftentimes it may and hath fallen out lesse credit is to bee giuen then to a priuat man then to a woman then to an Intant BECAN Exam. Pag. 107. I Repeate that vvhich I had vvritten before If a dissention should arise in England touching some point of faith as of the Reall prefence of Christ in the Eucharist what should the subiects doe Should they goe to the King as supreame Iudge Hainrick vvould haue it so but Tooker would not suffer it The King himselfe sonds euery man to his owne conscience and you would hault on both sides Touching that vvhich you bring out of oâ—r discords touching it The Pope as vniuersal Bishop 2. Faith to be kept with Hereticks 3. The body of Christ broken and chewed or grinded in the Eucharist 4. The Reall presence of his body vvithout quantity It is false we dissent not heerein and though we did doth it therefore follow that you dissent not in the point of your Churches Primate That is most foolish Dr. HARRIS Reply INdeed the Iesuit is heere become very foolish and childish and come to this Repetamus omnia breuiter yet sets him downe in his chaire of pestilence that is scornfulnes with Iesuiticall viz. the greatest impudencie scoffing very impiously and ridiculously our Kings sacred Maiestic as those cursed miscreants did our Sauiour Christ They cried All haile King of the lewes and this Iesuit in effect cries All haile King of England supreme Iudge there in controuersies of
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
third argument is Tooker writes that Salomon deposed high Priests therefore the King of England may doe the same This also is no consequence for most graue Authors teach that These and such like consequences are not good c. The Kings in the old Testament had that power therefore Kings in the nevv Testament haue the same Dr. HARRIS Reply THis brew-bate Iesuit would faine haue made a Iarre betweene Hainric asserting the Kings power to depose Bishops and Doctor Tooker The English Concord sheweth that Doctor Tooker did not onely assert but also proue the same by the exemplarie act of Salomon deposing the high Priests Against this cleare concord the Icsuit opposeth nothing but this That most graue Authors deny the argument Which is nothing to the purpose For heere the question is not whether other Popish Writers dissent from Hainric or Tooker but whether Hainric Docter Tooker dissent heerein Neither in this case mattereth it whether this Argument from Salomons act be good or not It sufficeth that Doctor Tooker tooke it to be good BECAN Exam. Pag. 1â—2 THese your arguments help not your cause For either they are sound or not sound If sound they prone Tooker to dissent from himselfe and so there is a Iarre If not sound why doe they occupy any paper Dr. HARRIS Reply THis Iesuit is very vnlucky in his Dilemmaes For as the former haue been so this is thus retorted vpon him These arguments helpe my cause well for if they be vnsound by Becans dispute they prooue not Doctor Tooker to dissent from himselfe and so no Iarre if sound what cause hath the Iesuit to dislike either them or the printing of them Thus is his whole Examen in this ninth Chapter vtterly dissolued and brought to naught ⧠Becans Iarre X. Question Whether the King can excommunicate his obstinate subiects or no 1. HEere now doe our Adversaries ranke their King amongst ordinary men what they granted vnto him before heere now they seeme to revoke For they say that the King cannot excommunicate any of his subiects yet himselfe may be excoÌ„municated by them and expelled out of the Church of England whereof himselfe is supreame Head The former part heere of doth Maister Tooker affirme pag. 15. in these vvords Rex non habet potestatem distringendi gladium spiritualem vel quempiam excommunicandi The King hath no power to vnsheath the spirituall sword nor to excommunicate any man c. And the Chaplaine my Lord of Ely pag. 151. saith Nos Principi censurae potestatem non facimus Wee doe not giue authoritie to our Prince to vse Censures c. And againe Maister Thomson pag. 83. Excommunicare nullo modo ad Suprematú Ecclesiae pertinet To excommunicate doth no way belong to the Supremacie of the Church And againe pag. 84. Omnes fatemur Regem excommunicandi potestarem nullam habere Wee doe all confesse that the King hath no power to excommunicate c. 2. The later part of the former point affirmeth Ma. Burhill pag. 137. when he saith Quod Ambrosio licuit in Theodosium idem alijs in Regem simili de causa liceat c. As it was lawfull for Ambrose to proceed against Theodosius so is it lawfull also for others to proceed against the King in the like cause c. To wit hee vvould say as it was lawfull for S. Ambrose beeing a Bishop to excommunicate Theodosius the Emperour so in like manner it is lawfull for our Bishops of England to excommunicate King Iames if hee offend in like manner And then againe pag. 242. Supremus Ecclesiae Gubernator potest eijci ex Ecclesia The supreme Gouernor of the Church to wit the King may be cast forth of the Church c. And pag. 267. Rex etsi iustusimè excommunicatus non amittit Primatum The King although he should be most instly excommunicated yet hee doth not loose his Primacie c. 3. Now I doe not sec how these things can possibly hang together or agree vvith those vvhich hitherto before haue beene attributed to the King For vnto him is attributed That hee is primate and the supreme head of the Church of England That be is aboue all persons as well Ecclesiasticall as temporall in his Kingdome That hee bath supreme most ample and ful iurisdiction Ecclesiasticall no lesse then politicall and temporall And notwithstanding all this beeing so great a person yet can hee not excoÌ„municate any one of his subiects either Laicke or Church-man although neuer so rebellious and obstinate Nay although hee be so great as hee is hee may neuerthelesse be excommunicated by his subiects and cast out of the Church of England wherof he is supreame Head I cannot vnderstand this mysterie 4. Heerevnto will I adde three arguments more which will increase the difficultie The first is He that hath supreme most ample most full Iurisdection Ecclesiasticall in any Kingdom may exercise all the actions and offices that belong vnto Iurisdiction Ecclesiasticall of that Kingdom But now the King hath supreame most ample and most full Iurisdiction Ecclesiasticall in the Kingdome of England as Maister Tooker and Maister Salclebridge doe confesse Ergo he may exercise all offices belonging to Iurisdiction Ecclesiasticall in the Kingdom of England Ergo be may also excommunicate for that excommunication which is denounced by sentence is an act of Ecclesiasticall Iurisdiction Or else contrariwise if you will thus Hee that cannot exercise all acts of Ecclesiasticall Iurisdiction in any Kingdome hath not supreame most ample and most full Iurisdiction Ecclesiasticall in that Kingdome But the King of England cannot exercise all acts of Ecclesiasticall Iurisdection in his Kingdome because hee cannot excommunicate any man Ergo hee hath not supreme most ample and most full Iurisdiction Ecclesiasticall in his Kingdome 5. The second argument is this Hee that giueth to another power to excommunicate without doubt hath power himselfe to excommunicate because no man can giue to another that which hee hath not himselfe But the King of England giueth power to his Bishoppes to excommunicate Ergo hee hath power to excommunicate The Minor is prooued out of Maister Tooker pag. 304. vvhere hee affirmeth That the Bishops of England doe receiue all their Ecclesiasticall Iurisdiction of the exteriour Court from the King But now power to excommunicate belongeth to Iurisdiction of the exteriour Court as the Chaplaine pag. 41. and Maister Tooker pag. 305. expresly teach vs saying Rex habet omnem iurisdictionem spiritualem in foro exteriori exceptis quibusdam censuris The King hath all Iurisdiction spirituall in the exteriour Court excepting certaine Censures But now he excepteth ExcoÌ„munication wherin you see is to be noted againe a contradiction in Ma. Tooker for that he referreth Censures amongst which excommunication is one to the Iurisdiction of the exteriour Court True indeed But yet he adioyneth two other things that are contradictorie The first that the King can give vnto Bishops all Iurisdiction of the
controuersies of faith but in other controuersies both of them agree that Christian Emperours haue giuen iudgement vpon Ecclesiasticall persons in Ecclesiasticall matters Heere then you see is no Iarre but a full and perfect concord Wherein the Iesuit is taken guilty of a double falsehood First when hee blusheth not to write that Hainric affirmeth the King by vertue of his supremacie is supreme Iudge of all controuersies when on the cōtrary he deemeth no mortall man nor King nor Angel can be that supreme Iudge nor Saint Peter according to that It seemed good vnto the holy Ghost and to vs and least of all the Pope of Rome Lastly hee constantly denieth that any one of the Fathers euer numbred this dignity of beeing supreme Iudge of controuersies among the other duties of Primate of the Church or Ecclesiasticall supremacie Secondly though Becan saith Hic vhique dissidium nothing but iarring yet in good sooth that Christian Princes haue with commendation iudged taken vp controuersies of faith out of these words of Socrates Lib. 5. cap. 10. Theodosius called together a Councell of all Sects and vvhen the Emperour vnderstood their manifold dissensions hee commaunded them that euery of their Sects should put in vvriting the particular articles of their seuerall faith They put their opinions in vvriting accordingly Then when they vvere sent for to the Court the Bishoppes of each Sect appeared and met together the Emperour taketh at their hands the vvritten scroules of their faith Afterward he shutteth vp himselfe in his Closet alone and most earnestly maketh prayer to GOD that his Maiestie vvould helpe him to finde out the truth Lastly hee readeth euery confession seuerally and hauing read them be condemneth and teareth them all except the faith of the Consubstantiall that hee praised and approoued not onely Hainric but before him Ma. Doctor Bilson the most graue learned Bishop of Winchester in his book of Christian obedience printed at London Anno 1586. and before him that most excellently learned Iuell Bb. of Salisbury Part. 6. cap. 13. Diuis 2. Pag. 524. in the defence of his Latine Apologie gathered the same doctrine and concluded the same opinion the words are these pag. 172. in the Apology Theodosius Imperator vt ait Socrates c. The Emperour Theodosius as Socrates vvriteth did not onely sit among the Bishops but was also chiefe at the decision of the controuersie and did rend in peeces the vvritings of the Haereticks approouing the faith of the true professing Catholicks That which Hainric writeth heere of the controuersies of faith remembred by the Iesuit in the foure first generall Councells as for the second Councell of Nice it was rather a godlesse and trifling conspiracy then a Councell wherein Emperours sate Presidents and together with the consent of the Synod gaue iudgements and concluded those differences that did also Bishop Iuell write long before him Part. b. cap. 13. b. 1. Pag. 522. out of Cardinall Cusanus in his third booke De Concordia cap. 16. whom we will sooner belieue then tenne thousand Becans the words are these Sciendum est quod in vniuersalibus octo concilys semper invenio Imperatores c. This you must knowe that in the first eight generall Councells I alwaies find that the Emperours and their substitutes with the Senate had the supremacie and office of Presidentship and vvith the consent of the Synode gaue the iudgements and decisions Now Sir I pray you what other thing is this then to iudge and take vp controuersies of faith and yet the Iesuit turnes Iester in this so serious a matter as if the gods of his societie had giuen him some great aduantage saying vpon his former weake inferences So as if in England there should chaunce to arise a debate c. And I will follow his steppes and turne his owne tearms vpon him in this manner So as if in Rome there should chaunce to arise a dissension or debate about any point of faith as for example about the Popes supremacie or which is all one his beeing vniuersall Bishoppe what would the Academicall Fathers of the societie of IESVS doe vvho haue suppressed the Sorbonists What would the people of Rome doe or other the Popes subiects Should they goe to Pope Paul the fift as their onelle Iudge and desire his sentence determination why then Pope Gregory the great a farre wiser man vvill stand against it Should they goe and desire any other Iudge to take vp the matter Surely Bellarmine wil not endure that What were then best to be done in this case Euen that which hither to hath beene done in the debate of the Popes supremacy For the Papists haue euer beene at odds and iarred and could neuer end this controuersie And what 's the cause In very deed no other but for that some thinke one thing and some another and they cannot or rather will not finde out the certaine and true Iudge who can decide the matter And this is the property of hereticks Againe I will touch Becane in one instance more neerely If there chaunce to arise a controuersie about this point or article of the Popes religion An sides haereticis seruanda Whether promise must be kept with hereticks what will the Academicall Fathers of the societie doe Will they goe to Pope Paul the fift Becane will not like of that Will they goe to any other Iudge Barronius will not endure it no nor Ignatius Loyola the Syre of all the Iesuits who first inuented the Art of Equiuocation and so the breach of faith if hee were aliue Heere I might boinfinite but I will confine my selfe in one or two examples If it chance a dissension or debate to arise about the body of Christ in the Eucharist as whether it may be broken or chewed with the teeth of them that care it according to the Decree Part. 3. dist 2. cap. 42. What would the Romane Catholicks doe in this case Would they repaire to Pope Paul the fist as Iudge of this controuersie Berengarius in his Recantation hath giuen warning to the contrary Would they goe to Pope Nicholas Bellarmine will not allow of him vvho in his third booke and tenth chapter of this Sacrament of the Eucharist vvriteth Christus vere in Sacramento existit sed non teritur non roditur Christ is trulie in the Sacrament but hee is neither bitten nor chewed To conclude if there arise a dissension at Rome about the Reall presence as for example Whether Christs body be really present but without bignesse as Durand holdeth in 4. Dist 10. q. 2. or with greatnesse but vvithout distinction of parts as Decam in 4. q. 4. and thirdly with bignesse and all distinct parts as Bellarmine Lib. 3. cap. 5. De Euchar. what were then best to be done in this case For the Papists are alwaies at odds iarre about the corporall presence of Christ in the Eucharist and the strife can neuer be taken vp What 's the cause In very
intestine Iarres and differences of Romane Writers about the Popes Supremacie and our full agreement in the Kings Supremacie What shall I neede to speake of the iniquity of his Cause For it fights against the Church of Christ in the behalfe of the honour and Soueraignetie of Antichrist after the manner and biasse of Icsuits And in this case what one of the forenamed hath he not iust cause to feare Againe your indifferent equitie wherein with the Venetians and the Parisian Sorbonists you detest the Iesuites who seeke to iustifie their Cause by the imprisonments bonds and deaths of Traitors suffered for their rebellions against their natiue Kings whose hands vnlesse they were the hands of this Becane would it not shake and cause to let fall the penne whose spirits though neuer so lofty would it not depresse infringe and dissipate saue onely of Becane But very impiously and impudently doth he apply to the Gun-powder Traitors that which Saint Paul 1. Cor. 4. wrote of the persecuted Saints viz. You are made a gazing stock to God to Angels and to Men. Let them be so since the Iesuite will haue it so 1. Agazing stock to God who beholding their trecherous and couert conspiracies against their most gracious Soueraigne his Anointed as the Iesuite here confesseth laugheth them to scorne enfeebling their forces for our victory and preparing hell fire for their eternall punishment 2. A spectacle to Angels who wondring there be any so much as stiled with the name of Christians that tremble not to call the royall Supremacies of Kings in the Church ordained by God himselfe grounded vpon Scriptures practised with commendation by the best both Kings of Israell and Emperors Christian Potentissimos Inferorum Principatus The most potent principalities of hell reioyce to beholde such infamous and execrable Traitors committed to the safe custody and torture of spirituall wickednesses Lastly A spectacle to men who being dispersed through the whole world and but hearing of these most inhumane and bloudie Iesuiticall conspiracies more sauage then cruelty it selfe are inflamed for the Lords Anointed to vndergo perpetuall combats with all these pestilent Emissaries of Antichrist Moreouer if you know not with what great varietie inconstancy and vanitie of opinions the popish Writers trauell and with what vniforme consent of all our Writers the Kings Supremacie is maintained listen and read-ouer but cursorily this little Booke which here I present to you and in it you shall finde particularly expressed before your eyes wherein and in what heads they differ among themselues about the Popes Supremacie and how we accord in the Supremacie of our King And heere it much concernes your desire of peace and tranquillitie to obscrue how gallantly this Becane presenteth himselfe to you with his counterfaite and childish wiles to entrappe you wherein he playeth his prizes so skilfully and subtilly to circumuent you that by his onely cunning hopeth to gaine no small praises But seeing he is ready for the combat I will so prouide that he shall not finde me vnprepared not only to meete with his blowes but also to repell them and to turne them backe againe vpon his owne head Of which our conflict I desire you to be Spectators In the meane time I beseech the most mercifull heauenly Father to grant you zeale according to knowledge c. The most desirous of your saluation Richard Harris Becan Exam. By the way of a lie and calumnie you write that I did vse that of the Apostle You are made a gazing stock to God Angels and Men of Traitors I did not vse it of Traitors but of those Catholikes who are with you imprisoned banished spoyled of their goods and fortunes or also put to death You knowe who they are Dr. HARRIS Reply I Knowe the Iesuite heerein belyeth this State most impudently by which none but traiterous or at least seditious obstinate Cacolikes not any one meerly for faith or religion haue been or are imprisoned exiled dispoyled or executed 2. The Iesuit here confesseth that those said traitors were Catholikes and themselues euen the Gun-powder-traitors confessed that their treason was vndertaken for their faith and religion So traiterous and dangerous to Christian States is the Iesuited Popery 3. This Becane in his cōscience thinketh that these words You are made gazing stocks were and are most fitly and truely to bee applyed to Garnett that cunning but arch-traitour viz. when hee was dismembred and his head and quarters fixed on high to be gazed on 4. The present Iesuited Romish faith is impious heresie and Idolatrous blasphemy the religion is grosse superstition and open rebellion against God and the King or rather an open profession of the lawfull killing of Kings Gods Anointed by the meanest vassals of the said Kings authorized by the Pope to kill them As it is plainely set downe by Suarez in his late booke against our King Lib. 6. chap. 4. imprinted by publike authoritie with priuiledge Therefore by all lawes diuine and humane why may not all such Iesuited Cacolikes be most iustly imprisoned dispoyled exiled or executed as guiltie of high treason for this their traiterous and rebellious faith and religion so stiffely maintained by them especially when as by their owne popish doctrine Hereticall obstinate Schismatikes such as indeede all those Cacolikes are may be imprisoned and dispoyled of goods lands and life it self and when as so many thousand deare Saints of the Lord meerely for their orthodoxall faith and pure religion haue beene in their bloudy Inquisition and other popish persecutions most sauagely tortured euen to death Therefore with great impudency doth he charge vs with shedding the bloud of Martyrs for faith and religion from which wee are as free as they therein are guilty 5. No small number of popish Martyrs so canonized and enrowled amongst them were in truth haynous and diabolicall Traitors against the King Queen and State heere and accordingly were here executed therefore indeede these words You are made agazing stock c. the Iesuite applied to Traitors to wit such popish Martyrs 6. Lastly the exceeding clemency of our King towards the now imprisoned seditious and treacherous Cacolikes is such that they fare more deliciously and liue more sportfully I might well haue said riotouslie then millions of his Maiesties good subiects doe who enioy their libertie This is too too well knowne And this forsooth is that hard-hard vsage and hot persecution which hath bred this Iesuiticall exclamation BECANVS Iarre THE Kings Supremacy in the Church of England is a new thing It began vnder King Henry the 8. continued vnder King Edward the 6 and Queene Elizabeth and now vnder King Iames the same is rent and torne in peeces with so many domesticall iarres and diuisions that long it cannot stand So as Christ in the Gospell said full well Omne regnum in se diuisum desolabitur Euery Kingdome diuided in it selfe shall be destroyed But what and how great these discords be I will shew in these
faith Touching the Reall presence there is no discord amongst vs but therein are discords endlesse amongst the Papists as in the other points heere mentioned though this Iesuit with brasen face deny the same If any man hauing an honest and good hart doubt in any matter of faith our King hath heere put that man in the King of heauen his high way to put him our of doubt viz. by sending him to the Law Esay 8. and to the Gospell Thirther flie wee and not to our King in controuersies of faith But miserable Papists who leaue the law Gospell as dead Inke whither should they flie in their controuersies of faith To the Pope belike as the Thomists and Scotists did The case was this There fell out betweene those two Sects this odious quarrell Whether the Virgine Mary were conceiued in sinne or no. The one side said yea The other faction cried nay Their factions encreased the Schooles were enflamed the world troubled No Doctor no Coucell was able to accord them The Scotists alleaged for themselues the Councell of Basil The Thomists said that Councell was disorderly summoned and therefore vnlawfull In the midds of these broyles Pope Sixtus tooke vpon him as supreme Iudge to determine that controuersie in faith between them When all the world expected his resolution desirous to bee satisfied in that question The Pope commaunded both the Thomists and the Scotists to depart home and to dispute no more of that matter and so left them as doubtfull as he found them Could not a Supreme Iudge made of clowts haue done the office of a supreme Iudge therein as vvell as Pope Sixtus that is to say haue done iust nothing Lastly whereas this trifling Sophister framing his childish argument Papist Writers iarre in many points Therefore English Writers iarre not in the poynt of their Kings Primacy vpon the anvile of his owne fantasie onely and so framed would father it vpon mee let his fatherhood learne by this reply that my onely scope therein was in vrging him to the quick by those obiected iarres as it were by so many incisions of his Basilica vaine to giue a vent vnto that falt fierie scoffing humour of his at our seeming iarrs which in his plethorick body was so redundant and put◠ifying in him As also to giue him to vnderstand how pat those words of our Sauiour Christ fall vpon his head Math. 7. v-5 viz. Hypocrite first cast out the beame out of thine owne eye and then shalt thou see cleerely to cast out the mote out of thy brothers eye Their Popish Iarres are Beame-Iarres our English seeming Iarres are lesse then Mote-Iarres In truth they are no Iarres at all but true Concords And thus is his froath once againe scattered to nothing ⧠Becans Iarre XII Question Whence and by vvhat Title hath the King his Primacie in the Church 1. THe sense heereof is Whether the King precisely in that hee is a Christian King hath the Primacy of the Church The former part of this point Ma. Thomson seemeth to approoue pag 78. where he saith Omnes Principes etiam Pagani obiectiuè habent supreman potestatem in omnes omnino personas suorū subditorum generatim in res ipsas siue ciuiles sint siue sacrae vt in cultu diuino Religione procuranda saltem quoad modum exercitium All Princes yea euen those that bee Pagans haue for the obiect of their supreme power all manner of persons that be their subiects and generally all things vvhether ciuill or sacred as in advauncing Gods honour Religion at least-wise so farre forth as belongeth to the manner and exercise thereof c. And then againe pag. 94. Primatus est Regium bonum quod Censurâ tolli non potest Nec est absurdum Regem velut Ethnicum esse Primatem Ecolesiae Primacy is a certaine Kingly right that cannot bee taken away by censures Nor is it absurd that a King as he is an Ethnicke be Primate of the Church c. And yet further in the same place Rex Ethnicus cum Christo initiatur non acquirit Primatú de nouo An Ethnicke King saith hee vvhen as hee is instructed in Christ or the Christian faith doth not purchase any new primacie c. To whom consenteth Ma. Burhill pag. 251. thus Rex titulo Registemporalis potest sibi vindicare assumere Primatum Ecclesiae A King by the title of a temporall King may claime vnto himselfe and take vpon him the Primacie of the Church c. And pag. 267. Rex etsi iustissimè excommunicatus non amittit Primatum in rebus Ecclesiasticis A King although he be most iustly excommunicated yet doth he not loose his Primacy in Ecclesiasticall matters c. 2. My L. of Ely now he teacheth vs a quite contrary lesson in his Tortura Torti pa. 39. where he averreth that the Primacie of the Church doth belong to the King not because hee is a King but because hee is a Christian King and therfore Ethnick Kings haue no Primacy in the Church so long as they remaine Ethnicks but doe then receiue the said Primacy when they are made Christians and loose the same againe also when they be excommunicated His vvords are these An non Regi Ethnico praestare fidem fas Imo nefas non praestare In Ethnico enim est vera potestas temporalis idque sine ordine ad potestarem Ecclesiasticam Is it not lawfull then to yield Allegiance to an Ethnicke King Nay rather not to yield it is a vvickednes For in an Ethnicke there is true temporall power and that vvithout respect to Ecclesiasticall power c. And a little after Rex quiuiscùm de Ethnico Christianus fit non perdit terrenum ius sed acquitit ius nouum Itidem cùm de Christiano sit sicut Ethnicus vigoresententiae amitut nouum ius quod acquisierat sed retinet terrenum ius in temporalibus quod suerat illi proprium priusquam Christianus fieret c. Euery King when as of an Ethnicke he becommeth a Christian dooth not loose his earthly right but getteth a nevv right And so in like manner vvhen as of a Christian hee becommeth as an Ethnicke to wit by excommunication then by vigour of the sentence hee looseth that nevv right vvhich he had gotten but yet notwithstanding he still retaineth his earthly right intemporall things vvhich vvas proper vnto him before he became a Christian c. 3. So as according to the opinion of Ma. Thomson and Ma. Buthill it followeth that all Kings vvhether Christians or Ethnicks or of vvhatsoeuer other Sect or Religion they bee are Primates of the Church in their owne Kingdoms Therefore all Englishmen and Scots vvho liue at Constantinople are by their sentence subiect to the Turke in Ecclesiastical matters as also they that liue in Spaine are subiect to King Philip and they at Rome to the Pope so to others in other places What now shall these men doe