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
qui EcclesiasticaÌ„ temporaleÌ„ iurisdictioneÌ„ habet quideÌ„ Supremá The king is a person mixt to wit that hath both Iurisdiction Ecclesiasticall and Temporall that in the highest degree c. And yet more p. 144. Perleges Ecclesiasticas in hoc Regno approbatas vnus Sacerdos duo beneficia habere non potest nec Bastardus Sactis initiari Verùm Rex Ecclesiastica potestate iurisdictione quam habet in vtroque dispensate potest By the Ecclesiasticall Lawes approned in this Kingdom of England one Priest may not have two Benefices nor a Bastard be made a Priest But the King by the Iurisdiction And Power Ecclesiasticall which hee hath can dispense in both c. 3. M. Tompson and M. Burhill doe absolutely deny it M. Thomson pag. 80. of his booke writing thus Primatus Ecclesiae non est definiendus per iurisdictionem Ecclesiasticam sed per gubernationem supremam The Primacie of the Church is not to be defined by Iurisdiction Ecclesisstical but by supreme GouernmeÌ„t c. And againe pag 95. Diximus Regem gubernare quidem Ecclesiastica sed non Ecclesiasticè Wee haue said before that the King indeed doth gouerne Ecclesiasticall things but not Ecclesiastically And why I pray you Because for sooth be hath not Iurisdiction Ecclesiatically but onoly Temporall And heerounto agreath Must Buchill pag. 234. granting this negatine proposition Rex saith he nullam habet Iurisdictionem Ecclesiasticam nec in foro interiori nec inexteriori The King hath no Iurisdiction Ecclesiasticall neither in the interiour nor exteriour Court c. 4. Now my Lord of Ely hee distinguisheth in this case as may be seene in M. Tookers Booke pag. 305. in these vvords Habet Rex omnem iurisdictionem spiritualem in foro exterioti exceptis quibusdam Censuris The King hath all inrisaction spirituall in the extoriour Court except is certain Consures c. So as now to this question to weet vvhether the King as hee is Primate and Head of the Church haue any Iurisdiction Ecclesiasticall or spirituall in the exteriour Court we must anâ—were thus First with M. Tooker and M. Salclebridge That he hath most ample most full and supreme Iurisdiction Secondly with my Lord of Ely That he hath indeed some but notall And lastly with M. Burhill and M. Thomson That hee hath none no not any one iote at all English Concord Pag. 38 THese are the very expresse words of the law of England which is now in force Star 1. Elzab That Ecclesiasticall Iurisdiction vvhich was exercised heeretofore or lawfully might be exercised by any spiritual or Ecclesiasticall power to visit the Ecclesiasticall state order also to reforme to bring into order and to correct Ecclesiasticall persons all errours heresies schismes c. is for euer vnited and annexed to the imperiall Crowne of this kingdome vvhereby the King of England through his full power by his Letters Patents may assigne authorise such persons being naturall borne subiects as he shall think meet to exercise execute vnder his Highnes all manner of Iurisdictions priuiledges and preheminences in any wise touching or concerning any spirituall or Ecclesiasticall Iurisdiction within his Highnesse Dominions Now all Protestant English Writers in the Oath of Supremacy which they haue takeÌ„ Lorament Primat in Apol. Reg. pag. 56. haue openly testified in their conscience declared that they will with all their power ayde defend all Iurisdictions Priuiledges and prehemiâ—eâ—ces vnited and annexed to the Crowne of this kingdom Wherefore all plainly agree in the thing it self But that which the Iawes of Engl. call Ecclesiasticall Iurisdiction define to be the supreme Gouernmet in all Ecclesiasticall things ouer all Ecclesiasticall persons M. Thomson would rather call Supreme Gouernment The R Tortur Tort. p. 151 Bishop touching this matter writeth thus This I vrge that the IurisdictioÌ„ which Abbesses haue with you is ordinary spirituall IurisdictioÌ„ For the Abbat hath ordinary in her administration the Abbess is equalled with the Abbat And what should let it Because they cannot exercise censures excoÌ„municate But excoÌ„munication doth not directly belong to the key of order In 4. SenteÌ„ Dist 18. q. 2. art 2. Aquinas asserteth this Excommunication is no act of the key directly but rather of the externall court And it is a common opinion with you that he that hath not the key of order may excommunicate Those things which are of order and the inner court are denied to women but things belonging to the outward court are coÌ„municated to Layiks of those things there is no reason but that women may be capable As Stepha d'Aluin doth stiffly argue for his Abbesses and therein takes our part the Sorbon approuing his opinion therein Although we ascribe not to our King power of Censure and therein you giue much more to your Abbesses then we to our Prince Ma. Burhill demes the King to haue any Iurisdiction in the outward court to weet Sacerdotall So the King of England hath all Ecclesiasticall Iurisdiction that is Supreme and Regall wherof onely our controuersie is but no Sacerdotall no none at all and yet without any Iarre whatsoeuer But oh Becane can you without blushing if there be but a graine of pudency in you obstinatly detract froÌ„ most religious Kings all supreme Iurisdiction properly Regall when women of whom St. Paul 1. Tim. 2. v. 12. I permit not a woman to vse authority ouer the man with you are capable Fran. Steph. D' Aluin de Potestat Episc Abbatú Abbatiss ca. 2.3 4.11 c. and partakers of Spirituall Iurisdiction Sacerdotall or Episcopall viz. Of power to excoÌ„municate Clerks to absolue to visit to institute to present to Benefices Prelatures dignities Ecclesiasticall yea of hauing all administration as wel spirituall as temporall but only of those things of order wherof a woman is incapable Lastly al those things which Salobrigiensis doth heer recite touching Kings anointed with sacred oyle c. Mixt persons c. which may dispense against lawes Ecclesiasticall are transcribed out of the expresse words of the common lawes of England which in this kind of argument might haue satisfied to the full BECAN Exam. Pag. 139 THomson saith expresly that The Primacy of the Church is not to be defined by Ecclesiasticall Iurisdiction but the law of England doth so define it Thomson saith that The King doth gouerne Ecclesiasticall things but not Ecclesiastically therefore his Iurisdiction is not Ecclesiasticall Burhill detracteth from the King all Ecclesiasticall Iurisdiction in the outward Court that is as you say Sacerdotall but Tooker faith that All iurisdiction of Priests is in the inward Court The Bishop of Ely saith The King hath no Iurisdiction Ecclesiasticall of the outward Court but onely power of Censure And saith againe The King hath not power of censure But Hainric and Tooker say The King hath all supreme Ecclesiasticall Iurisdiction The English law saith The King hath all manner
Pag. 48. DIstinguish but the times as St. Augustine teacheth you namely the times of the Churches peace wherein raigned Christian Princes and the times of persecution wherin Pagan Kings had the Soueraignty and you shall rightly vnderstand the Scriptures Of the peaceable times of the Church so writeth Dr. Tooker pag. 42. It belonged to King Dauid Salomon Iehoshophat and Iosias to giue lawes to the Leuites and to the whole congregation of Israel And in the same place he writeth again of the times of persecution Erat Apostolorum omnium c. It vvas not one but all the Apostles which both called the Councell and decreed vvith like solemnity of these words Visumest Spiritui sancto et nobis It seemed good to the holy Ghost and to vs. Ma. Thomson speaking of this matter doth not denie that the lame Apostolicall law had any force without the fauour of Caesar as though there had neuer beene law in the Church vvithout the aforsaid approbation of the Emperour but onely that without it they had no force vnder paine of corporall punishment as is most plaine by the tenor of his vvords So that heere is no Iarre or dissension among the English Writers as hee affirmeth but onely a dreaming dorage of the Iesuit who childishly sporteth himselfe with a fallacy of Equinocation especially when hee endeuoureth to match in equall ranke the lawes and Canons of Bishops with the lacred decrees and Constitutions of the Apostles Well wrote Saint Augustine Dâ—Nâ—ur et Grana c. 61. I am bound to consent to the holy Scriptures of the which sort are the decrees of the Apostles without all refusall And in another place Iread other Writers Epist 19. ad Hiero. Dist 9. Egoâ—oht how much soeuer they excell in holinesse or learning so as I doe not therefore thinke it truth because they thought so but because they perswade mee by other canonicall Authors or by probable reasons not differing from truth And against Faustus Lib. 11. ca. 5. We must read this kind of learning such as are the writings of the holy Fathers and Doctors non cum credendi necessitate sed cum libertate iudicandi not as bound to belieue them but as free to iudge them And vnto this purpose he writeth in another place Neither vvill I obiect the Councell of Nice vnto thee Cont Maxinn l. 5. c. 14. neither must thou obiect the Councell of Ariminum vnto mee let matter vvith matter and reason dispute vvith reason out of the authorities of holy Scriptures The Iesuit I hope will not deny that all the Apostolicall Sanctions vvere giuen by Diuine Inspitation and dareth hee affirme so much of all Ecclesiasticall Canons of Bishoppes yea though the Popes Holinesse haue breathed vpon them yea of the Councell of Trent Against which the Embassadours of the French King Anno 1562 who was there present protested in this manner Minus legitima minusque libera c. All those Councells vvere euer accounted lesse free and therefore not so lavvfull vvhen they vvho vvere assembled not ledde by the holy Ghost spake after the pleasure of some other to vveet the Pope And the Vniuersitie of Paris Anno 1517. in their appeale against Pope Leo the tenth and his Councell assembled at Rome wrote in this sort Leo Papa dicimus in quodam coetu c. Leo the tenth in a certaine Assembly in the Citie of Rome vvee knovve not hovv gathered together yet vve are sure not in the holy Ghost And is Becane the Iesuit ignorant in what pleasant manner Cardinall Cusan brake this iest vpon Eugenius the Pope saying De còcord lib. 2. ca. 20. Hovv can Pope Eugenius affirme this thing to be true because hee vvill haue it so and for no other cause Ac si inspiratio ipsius Sancti spiritus c. As if the mind of the holy Ghost vvere in the power of the Bishop of Rome and must then inspire vvhen the Pope vvill have him inspire To conclude this Question I desire the Iesuit Becane in the behalfe of Ma. Thomson to yeeld a sound reason wherefore the Bishops in the first Councell of Constantinople did in this humble manner entreat Theodosius the Emperour Rogamus clementiam c. Wee beseech your clemency that by the letters Patents of your Piety you vvould confirme and cause to be ratified the decree of this Councell BECAN Exam. Page 162 THe Apostles by diuine right might make lawes Which right cannot be proued to haue bin transtated froÌ„ them to Kings or Emperours but to Bishops successours of the Apostles with whom as with the Apostles the Spirit of truth remaineth for euer Therefore the Bishoppes and their Lawes or Canons euen in England are no lesse diuinely inspired then the Apostles or their Lawes or Canons Apostolicall Which if you deny the Arch-bishop of Cauterbury or certainely the Bishop of Ely will cause you to be punished therefore You are abasht to speake any thing of King Henry 8. his law touching the lawfull marriages in degrees not prohthited which carnall knowledge followed Dr. HARRIS Reply VVHat modest Hearer will not be abashed and what Christian heart will not tremble to heare these blasphemies vttered by the Iesuite The Apostles were Gods chosen pen-men to write the Scripture as they were immediately mooued by the Spirit of God 2. Pet. 2.19 21 without possibility of error They were Gods immediate instruments either joyntly in Councell or singularly alone to set downe Lawes and Canons Essentiall parts of that Scripture wherof we read thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Tim. 3.16 1. cor 15.15 The whole Scripture is gluen by inspiration of God The Apostles were such chosen witnesses to testifie Gods truth Gal. 3.8 that if an Angel from heauen should testifie otherwise than they did he must be accursed Are all Bishoppes or any one two three c. Gods immediate pen-man to write portions of holie Canonical Scripture Are all the Lawes and Canons made by Bishops in all Councells essentiall parts of Canonicall Scripture giuen by inspiration of God Are all Bishops God immediate chosen witnesses to testifie the truth so without all possibility of falshood that the Churches faith should depend thereon so sure that if an Angell of heauen testifie other wise then they haue preached or written he should be accursed Then must writings testimonies and lawes hereticall go for Scripture Canonical and so Diuine Scripture must be hereticall Is not this blasphemy And this necessarily followeth from the Iesuite his premisses here to weet That all Bishops and the lawes and Canons in Councells and other writings made by Bishops are and were inspired by the spirit of truth without errour as the Apostles and their Canons and writings were Ten seucrall prouinciall Synods gaue consent with the Arian Heretikes And whereas in the first and most famous generall Councell of Nice which maintained or thodoxally Christ his God-head there were but three hundred and eighteene Bishops In the hereticall
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
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
if the Turke should commaund them to follow the Alcoran The King of Spaine force them to heare Masse The Pope to pray for the dead and some heathen King perhaps compell them to Idolatry Shall they then obey these Princes commaund But then should they doe against their consciences Shall they refuse to obey Then farewell Primacie of the Church Perhaps they vvill aunswere that they vvill obey vvhen they thinke good Shall therefore subiects be Iudges of their King May then the Catholicks in England say after this manner If it please your Maiestie in this point we think good to obey your Maiesties commaund but in that not English Concord IN this place either the Iesuit is beside himselfe or else hee hath much forgot himselfe For euery where in his other Questions hee affir meth that no King either Pagan or Christian hath any Primacy in the Church and yet heere hee enquireth from whence and by what title hee hath his Primacie in the Church Therefore by his owne learning hee beateth his braines to find the originall of nothing If he take away this supposition that the King hath a Primacie in the Church either precisely as hee is a King or else because hee is a Christian King hee is a foolish Sophister For his dispute runnes not thus The King if he haue Primacy of the Church he hath it either as he is a King or as a Christian King but hee hath it in neither of the said two respects therefore hee hath it not at all If hee let that supposition stand then because it is manifest that our most gracious King Iames is by birth a King and by religion a Christian King he is a brainsick wrangler For sith by his supposall heere The King hath the Primacie of the Church vvhat matter is it whether he haue it as hee is a King or as hee is a Christian King if so bee he haue it at all Wherefore there is no cause that we should much stand vpon this idle and beggerly question wherein is onely a shadow of a question Furhermore I would haue the Iesuit vnderstand that this Primacie of the Church hee standeth vpon is not deriued from the title of a King but from God himselfe For Moses was adorned with this dignitie in the Church of Israel And yet we neuer read that hee was stiled with the title of a King But certainly that you may knowe heere is no iarre or odds among vs respecting the maine the worthy Bishop of Ely in his Tortura pag. 377. hath soundly and according to the very truth manifested That the Primacie of the Church belongeth not to Ethnicke Kings as Ethnick but vnto Kings as they are Christian Kings or Defenders of the Diuine truth His words are these Et sunt ista quidem ex Testamento veteri satis solida fundamenta non quod ad reges infideles Primatum pertinere probent c. And those things before related out of the old Testament are so solid and substantiall grounds as Tortus shall neuer bee able to shake Not that they proue this Primacie of the Church to belong to Pagan Kings no surely wee in the new Testament giue no more vnto such Princes then vvas giuen in the old vnto Ahasucrus and Nabuchodonosor Wherfore in this point Tortus is beside himselfe but yet if Caesar become a Christian as in Constantine then presently he hath the same right ouer the Church of the new Testament vvhich Iosias had in the old Reditus statim fit ad iura regum Israel there is a present possession of the ancient rights of the Kings of Israel as soone as euer they are made Kings of the Israel of God giuen vp their names to Christ. Wherefore this is not our purpose that the Persecuters of the Church such as vvere Cains and Tiberius should be the Gouernours of the Church vvho would not receiue that title although a man would giue it them because they employ their vvhole strength to ruine and roote vp the Church but let them then take superiority in the Church vvhen they are vnfainedlie converted to the faith thereof There are due to Caesar the things of Caesar and there belong to the Christian Caesar vvhatsoeuer duties vnder the old Law were either payd or payable by the people of God to their Kings vnto vvhom were then due and yielded all manner of subiection and obedience not onely in the affaires of the couill state but also of the Church These things so expressed are very true and fitting our purpose for in them we haue learned that Pagan Kings as they are Pagans haue no Primacie in the Church But what if almighty God so guide and gouern the hearts of Pagan Kings as that they would stand for the worship of God against error and make lawes for the same let the Iesuit tell mee in that case vvhether God doth not hinde our cōscience to obey pagan Princes And let him take heed how he deny it least Bellarmine fall on his Iack for it because he hath resolued the matter in the very same words De pont Rom. lib. 5. cap. 2. But yet if he doubt lot him resort to Saint Augustine in his 166. Epistle to the Donatists who writeth on this manner Quando Imperatores veritatem tenent c. When Emperours stand for the truth and giue out a commaundement for the same against errour vvhosoeuer shal despise the same encreaseth his owne damnation For euen among men hee suffereth punishment but before God hee shall not dare to appeare vvhich refuseth to doe that which truth it selfe commaundeth by the hart of the King And according to this opinion our reuerend B. in his Tortura Torti pag. 381. most truly writeth Quodcunque in rebus religionis c. Whatsoeuer the Kings of Israel did in matters of religion neither did they anything vvithout commendation vvherein they had power authority to enact Lawes as that GOD should not be blasphemed vvhich you will not deny the King of Babel also did Dan. 3.29 And the King of Nineuch Ionas 3.7 that vvith a publique proclaimed fast God almightie might bee satisfied Andaccording to this sentence wrote Saint Augustine many yeares before him in his 50. Epist to Bonifacius the Souldiour Sed illud propheticum iam impletur Psal 2. Et nunc reges seruite domino in timore c. But now is the propheticall Oracle fulfilled vvhich speaketh in the 2. Psalm Now ô yce Kings serue the Lord in feare And how shall Kings scrue the Lord in feare vnlesse they prohibite and punish those enormities with religious seueritie and iustice vvhich are daily committed against the Lords will and commaundement And because hee is a King he serueth as a seruant by making Lawes vvith force and vigour to commaund things that are righteous and to forbid the contrarie Euen as Ezekias serued by destroying the Temples of Idols and cutting downe the groues Euen as King losias serued by dooing the like Euen as the King of
Sedsi quis In the Extrauagants of Ioan. 22. De verborum significatione cap. Quia quorundam the Glosse citeth thus 56. Dist § his omnibus And thus 14. q. 1. § Quia ergo Whereas the first word of the Canon is Episcopus By these lectures as I suppose I haue schooled this Becane heerein suficiently but now falleth the Iesuit into a desperat case for he hauing found out the Canon he cannot find out these words Sitotus mundus c. I see I must take him to schooling once again and teach him where he shall find those very words syllables viz. in the Glosse verb. or § Neque ab omni clero The words of the Glosse are these Argumentum quod concilium non potest Papam iudicare vt extra de Elect significasti vnde sitotus mundus sententiaret in aliquo negotio contra Papam videtur quod sententiae Papae standumesset vt 24. q. 1. Hac est fides This argueth that the Councell cannot iudge the Pope Therefore if the whole vvorld should giue sentence in any matter against the Pope the Popes sentence must stand Now may the Iesuit run cry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I haue found it and withall thanke the learned Bishop Iewell for his citing of the Canon viz. not by the first words of the Canon but by the words following whereby hee pointed as with his finger the Iesuit to the Glosse where those words are written BECAN Exam. Pag. 96. YOu cite out of the Glosse Dist 19 cap. Si Romanorum these vvords That which the Pope alloweth c. Therefore whosoeuer will not obey the stetutes of the Romane Church is to bee accounted an heretick But the Glosse hath not these later vvords they are added by you the new Glossator I know not of what account these new Glossators are in England I am sure out of England they are of none Dr. HARRIS Reply HEere againe this vnluckie Iesuit shewes naked his great ignorance when hee saith that those later words or the substance of them are not in the Canon law or Glosse but are of my Gloss hee would haue said Bishop Iewells Glosse Had not the Iesuit beene a very vnlearned man indeed the learned Bishop directing him to the Glosse verb. Reprobantur might haue taught him presently to haue found those later words or the very matter viz. That it is heresie wilfully to disobey or oppose the statutes of the Romane Church For in that very place the Glosse citeth 24. q. 1. cap. Haec est fides where S. Hierom is produced asserting That if any shall blame that quod Papae iudicio comprobatur vvhich the Pope alloweth se non atholicum sed haereticum comprobabit hee shall proue himselfe no Catholick but an haeretick The reason wherof the Iesuit may read Dist 22. cap. Omnes in these words Fidem violat qui aduersus Romanam Ecclesiam agit quae est mater fidei For he violates the faith vvho doth against the Romane Church the mother of saith It may be the simple Iesuit knoweth not that by their Canon law the Pope may make new Articles of faith through his statutes Let him therfore read Extra Ioan. 22. De verborum significatione cap. Cum inter nonnullos in Gloss and these words there Papa princeps Ecclesiae Christique Vicarius potest articulum fidei facere The Pope Prince of the vvorld and Christes Vicar can make new Articles of faith and there shall the Iesuit find this case put The Pope did newly in that Canon statuere ser it downe That Christ and his Apostles had some-what proper or in speciall After which it is there thus resolued That to assert obstinatly that Christ his Apostles had nothing in speciall in proprietie haereticuÌ„ fore censendum was to be accounted hereticall cum Decretalis exiâ—t after the Decretall had gone forth and not before I will put a few more cases to the Iesuit to make him vnderstand it better Admit the Pope as Nabuchodonoser did by his Image set vp at the lifting vp of his Idol the wafer cake which hath no moe eyes to see nor eares to hear nor hart to vnderstand then Nabuchodonosers Image had but wil sooner putrefie then his should commaund all Nations kindreds and people to fall downe and worship it and three were found as those three children who would not fall downe worship it should they not all three be reputed hereticks Admit that the Pope should statuere establish that Doctrine of Diuels 1. Timo. 4. verse 2. that is should forbid eating of flesh in the Lent as vnholie and one should as one did eate wilfully a pigge in Lent should not that one be as indeed he was burnt for an heretick Admit where Christ commaunded euen the lay people to read and search the Scriptures the Pope Iob. 5.39 contrary to Christ that is in one word Antichrist should forbid all laytie to read and search the Scripture and one layick should be found either reading the Scripture or carrying about him the Bible translated into his mother tongue should not such a one be estloones carried into the house of slaughter I meane the house of Inquisition whence commonly such neuer returne aliue Admit that the Pope contrary to the lawes of God and man the lawes of nature of Nations should statuere set it downe in his Briefes that what subiect soeuer should take the Oath of Allegiance but euen so far as to swear to maintaine and defend to his power the life of his Soueraigne against all forraine power should sweare against the Catholick faith and any one vvilfullie opposing that stature made by the Pope should take the Oath as law full should not hee goe for an heretick vnlesse the Pope dispensed with him to take it By these palpable instructions the Iesuit may learn that those later words afore-said were not my Glosse as hee saith of no value but the capitall Popish doctrine most pernicious to Kings and States Antichristian disloyall diabolicall By force vvhereof if the Pope as I said before should statuere set it downe that Becanus the Iesuit should goe into England to raise there sedition and rebellion to contriue and act a new GVNNE-POWDERTREASON wherin to fold vp in one suddaine destruction the King Queene Prince Nobility CoÌ„munalty Bishops Iudges c. as a thing meritorious and the Ieluite should wilfully refuse to doe it as a thing vnlawfull hee would be reputed and punished as an heretick although he should haue lost his life on earth and hangd his soule in hell by dooing it So farre extendeth their blind obedience Iesuiticall to the Statutes and authoritie Papall BECAN Exam. Pag. 97. OVt of another Glosse Dist 40. cap. Si Papa you cite these vvords It is a kind of sacriledge to dispute of the Popes fact But as vnfaith fully as before For the Glosse hath no such word or rather the contrary for thus it speaketh expresly If the Popes crime bee notorious and he
of the thing it selfe Dr. HARRIS Reply I Did not say our Writers did striue about the namer but I asked the Iesuit why he would brawl about the name when the thing it selfe was fully agreed vpon Here then in the beginning of this Iesuits examination wee haue him taken in a grosse vntruth For in my English Concord chap. 1. I prooued an vniforme consent of all not onely in the matter that is the kings Supreme Gouernment ouer all persons and in all Causes Ecclesiasticall or ciuill within his dominions but also in the very English name thereof to weet Supremacy vnto which selfe same thing and selfe same name of the same thing all our Protestant English Writers haue sworne and in our publike prayers in pulpit we solemnlie professe our allowance thereof and our concord therein as being our Kings most iust title As for the Latine name Primatus into the which the English word Supremacy is translated we all agree therein also For Becane Question 12. page 43 brings in Mr. Thomson calling the kings Supremacy in Latine Primatum and the king in respect thereof Primatem How hard then is this Iesuites forehead affirming that I granted discord in the name to be among vs Indeede Mr. Thomson in regard of the Papists who vnderstanding no Primacy but Sacerdotall that is Episcopall for by their Canon law all Patriarks are Primates and all Primates Patriarks so all Primates Sacerdotall clamour that we ascribing Primatum Primacy to our King yeeld him Iurisdiction Sacerdotall that is Episcopall to reforme their misconceit therein wisheth there were made some Latine word as Suprematus or the like to expresse fully our English word Supremacie thereby to cut off all Popish and childish cauills and to let them vnderstand that we by Primacie after the Latin word as it is now translated or Supreme Gouernment of the Church called in our English tongue Supremacy meane not Ecclesiastical Supreme gouernment Sacerdotall or Episcopall but onely Regall In England our two Archbishoppes are called Primates as being superiour gouernours Sacerdotall ouer all the Bishoppes and other inferiour clergie men within their Archbishopriks in causes Ecclesiasticall but because our king is supreme gouernour euen ouer those archbishops and all other persons Ecclesiasticall and Temporall and in all causes Temporall and Ecclesiasticall within his dominions wee call in English that his supreme gouernment not Primacy but Supremacie as if it were Supre-Primacy or aboue Primacie Therefore I had iust cause to aske the Iesuite why his friuolous fatherhood wold contend about names when there was and is so full agreement in the verie thing it selfe In regard whereof S. Paul depainteth this Becane as hee sheweth himselfe here to be in his orient colour thus 1. Tim. 6.4 He is puft vp and knoweth nothing but doteth about questions and strife of words vvhereof commeth enuy strife rayling and euill surmising euerie word falling so pat vpon the Iesuites head as it S. Paul had pointed him out with the finger Indeede Becane in asking me how I vvill concord them in the matter vvhen I see and grant varietie of the names prooueth those words of S. Paul to fit him well viz. That he is puft vp and knowes nothing For here he knoweth not which countrey swaynes do know that there may be and is identity of matter or person when there is variety of names of that matter or person But because I doe commiserate his fatherhoods ignorance herein I will vouchsafe to teach him this one lesson taken out of their owne Canon law which in Dist. 80. ca. Loca in the Gloss schooleth him thus Idem est Primas et Patriarcha sicut et dicit lex differentia tantum nominis est inter pignus et Hypothecam A Primate and a Patriarke is one and the same as the law faith the difference is onely in the name of Pignus and Hypotheca in Latin in English of pledge and pledge and so of these two words in Latine Primatus and Suprematus in English as wee in England vnderstand it Supremacy and Supremacy And the saide Canon law Dist. 99. ca. de Primatibus in the very text it selfe schooleth him more fully thus De Primatibus quaeritur quem gradum in Ecclesia obtineant an in aliquo a Patriarchis differant Primates et Patriarchae diuer sorum sunt nominum sed eiusdem officy Primates and Patriarks haue diuers names but one office so the kings Supremacy may in Latine haue diuers names but it is one and the selfe same Regall office BECAN Exam. Page 106 BVt if Thomson be heard They who say the king hath Primaâ—â—â— Primacy of the Church signifie that hee hath power of the same order with Bishops and Pastors But this is a great errour not onelie in the word but in the thing it selfe Therefore they erre not onely in the word but in the very thing who speake so What answere you to this you plainely dissemble Dr. HARRIS Reply I Answere plainely and truely first that Mr. Thomson said that the word Primatus did signifie power of the same order with Bishops onely in the Papists sense and vnderstanding but nothing lesse then so in the Proâ—estants sense who meane by Primatus Primacie power Regall only and not Episcopall In whose sense Mr. Thomson himselfe calleth that Regal power Primatum as was shewed by Becane himself producing Mr. Thomsons owne words Q. 12. Pa. 43. Therfore they who speake so erre neither in word nor in the thing it selfe Secondly I answere plainely without dissimulation that the Iesuites mouth here runnes ouer with a palpable vntruth since it is most certainely true that not any one Protestant English Writer calling the kinges Supremacy in Latine Primatum signifieth or would haue signified thereby that the king hath power Sacerdotall with Bishops and Pastors Indeede the Papists did and doe seeke thereby openly to scandalize vs as though we ascribed to our King Queen power Sacerdotall or Episcopall in the Church which moued Queen Elizabeth of blessed and famous memorie in the later end of her Iniunctions to commaund this explanation following to be published in Print with this Title AN ADMONITION TO SIMple men deceiued by the malitious Her Maiestie forbiddeth all her subiects to giue eare or credit to such peruerse and malitious persons which most sinisterly and malitiously labour to notifie to her louing subiects how by the words of the oath of Supremacie it may be collected that the Kings or Queens of this Realm possessioners of the Crown may challenge authority and power of Ministery of Diuine offices in the Church wherein her said subiects be much abused by such euill disposed persons For certainely her Maiestie neither doth ne euer will challenge any other authoritie then that which was of ancient time due to the Imperiall Crowne of this Realme That is to say vnder God to haue the Soueraignety rule ouer all maner persons borne within these her Maiesties Dominions Countries of what estate
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
Ecclesiasticall Iurisdiction The Bishop of Ely saith Hee hath some Ecclesiasticall Iurisdiction but not all So the King hath Iurisdiction Ecclesiasticall with Tooker Supreme vvith the law all manner vvith the Bishop some but not all vvith Burhill and Thomson none none at all Is this your English Concord Dr. HARRIS Reply THe foole will alwaies be playing with his bable some fooles with varietie but this clay-witted Iesuit playes with his downe right repetitions of the same things in the same words wheras heeretofore he hath receiued in my English Concord a full cleare and solid answere to all and euerie one of these particular seeming Iarres but in truth no iarres at all Wherein is manifested our good Concord euen in all those seeming Iarres In short thus Master Thomson denieth the Kings Supreme Church gouernment to be called Primacy or the King Primat as Papists vnderstand it to weet Episcopall but he himselfe calleth the Kings supreme Church gouernment Primacy and the King in respect thereof Primat as the Protestants meane to weet Regall So Dr. Tooker denied the King to be called Head of this Church that is Episcopall or Papall but Doctor Tooker acknowledged expresly that the King is not onely the Head but also the toppe of the Head of this Church to weet Regall And in that sense saith Ma. Burhill they say well who call the King Caput Appendix pag. 284. Pastorē et Primatem the Head Pastour and Primat of this Church Doctor Harris saith Ma. Burhill denieth the King to haue Ecclesiasticall Iurisdiction in the outward Court viz. Sacerdotall that is in Dr. Harris meaning not Presbyteriall but Episcopall according to that of Lactantius who called Sacerdotium summum Episcopatum Sacerdotall that is Episcopall Archiepiscopall or Patriarchall And Dr. Tooker saith that all Iurisdiction of Priests that is of Presbyters or lowest Priests or all Iurisdiction Presbyteriall is in the inner Court. Is heere any Iarre The Bishop of Ely saith The King hath power of Censure to weet Regall and Ecclesiasticall as plainly appeared when Salomon deposed Abiathar the high Priest And againe he saith The King hath not power of Censure that is Episcopall as Excommunication Or in short thus The King hath some Ecclesiasticall Iurisdiction viz. Regall And the King hath not all Ecclesiasticall Iurisdiction viz. Episcopall Dr. Tooker Hainric say the King hath all supreme Ecclesiastical Iurisdictiō i Regall And our English law saith The King hath not as this Iesuit writeth all manner of Iurisdiction Ecclesiasticall for that would include both Episcopall and Presbyteriall or in Becane his sense Sacerdotall but all manner of supreme Ecclesiasticall Iurisdiction that is Regall Ma. Thomson saith The King hath no Ecclesiasticall Iurisdiction or Primacy for Primacy and Ecclesiasticall Iurisdiction are all one with Ma. Thomson Episcopall but Ma. Thomson saith The King hath Primacy or Supreme Ecclesiasticall Iurisdiction Regall So the King hath all and all maner Supreme Ecclesiasticall Iurisdiction Regall and The King hath not all The King hath none none at all Ecclesiasticall Iurisdiction Sacerdotall or Episcopall The King doth not gouern Ecclesiasticall things ecclesiastice that is Episcopally or Sacerdotally The King doth gouerne Ecclesiasticall things Regally Is not heere a plaine Concord and vniforme agreement The Christian harmony whereof this Iesuit cannot dissolue though all his iarring hart-strings would burst in-sunder But whereas this Iesuit saith that M. Burhill affirmeth the King to haue no Ecclesiasticall Iurisdiction none at all in Court either inward or outward hee sheweth himselfe to bee past shame in his grosse vntruths for M. Burhills express words in his a Pag. 285. Appendix are these Quomodo nullam nullam penitus huiusmodi Iurisdictionem Regiesse aio his verbis vbi propositionem qua hoc asseratur falsam esse pronuntio How do I say that the King hath none Ecclesiasticall Iurisdiction none at all in Court inward or outward vvhen I pronounce that proposition to bee false vvherein this is asserted So the Iesuit brings in Ma. Burhill affirming that which hee expresly denith The particular manner and materiall points of this Supreme Gouerment Regall and Ecclesiasticall are set downe by our gracious King Iames by Queene Elizabeth by three of our most learned Bishops viz. of Salisbury Winchester and Ely as is transcribed in this Reply English Concord but especially in Hainric Salo-Brigian his Becano-Baculus with vniforme consent BECAN Exam. Pag. 141. IF supreme Iurisdiction Ecclesiasticall that is Primacy of the Church was exercised vnder Queene Mary and might lawfully be executed by the Pope then it followeth that it vvas lawfully separated from the Regall Crowne For if it vvere by Diuine right vnited vnto it it could not bee separated from it and lawfully exercised Dr. HARRIS Reply IF the heauens fall wee shall haue stoare of Larksheads Wee will as soone grant that the heauens may fall as that the Pope might lawfully exercise supreme Ecclesiasticall Iurisdiction within this kingdome If Queene Mary would wilfully superstitiously renounce that Supreme Ecclesiasticall Iurisdiction which was due vnto her as Queene of England by the law of God and the law of this kingdom yet it followes not that the said supreme Ecclesiasticall Iurisdiction was not by diuine and humane right vnited to the Crowne The publique worship scruice of GOD was vnder the law vnited to the persons Leuiticall to the place where the Temple was yet Ieroboam who made all Israel to sinne as Quecne Mary more bloodie then he made all England to sinne changed both persons and place by whom and wherein Gods diuine publique worshippe was then to be performed Heere then is nought else but Becanicall folly or foppery Iesuiticall BECAN Exam. Pag. 145 THat which you cite from the Bishop of Ely and assert heere your selfe viz. That we giue more to an Abbess namely power to excōmunicat then you to the Queen is not true You ascribe all to the Queen which you doe to the King as to haue Primacy to be head of the English Church c. Abbesses with vs haue not power to excommunicate as Elizabeth with you had Hear what our Canons think of this matter It is plaine 33. q 5. ca. Mulierem that the woman is subiect to the dominion of the man or her husband hath no authority For she cannot teach nor be a witnes nor iudge how much lesse may she commaund or raigne De sentent Excommunicationis cap. De monialibus And againe If Nunnes or Monialls lay violent hands vpon themselues their Conuerts or Clerks they ought to be absolned by the Bishoppe of that Diocesse vvherein their Monasteries are Hence the canonists gather that Abbesses cannot absolue and therefore cannot excommunicate their Monialls And this is obserued in our practise See Suarez Tom. 5. d. 2. Sect. 2. et 3. Dr. HARRIS Reply THE reuerend Bishop of Ely asserted the Abbesses with Papists to haue or dinary Iurisdiction spirituall and therein to be equall with Abbats and that
HARRIS Reply WHata malicious scoffing Sycophant is this who being perswaded in his coÌ„science that I euen in this straine ascribe too much to our Primate the King saith I detract too much from the King heerein First this rude and ignorant Iesuit must be taught that according to the lawes and customs of this kingdome though the King be heere immediatly next vnder Christ the supreme Gouernor Ecclesiasticall and Ciuill yet it pertaineth not to his Maiestie alone without consent of the Orders of the kingdom in Parlament to make any law euen ciuill thereby absolutely to binde all the subiects of his Kingdom which all Statutes made by the vniform consent of the said Orders in the Parliament with the approbation of the Kings Maiestie doe manifest Touching the supposed Iarre betweene Hainric mee Hainric writing generally of the power of all Christian Kings and Emperours to make Ecclesiasticall lawes asserted that the said Kings and Emperours laudably by their owne power made such lawes which I also auerre And I heere writing of the power of his Maiestie therein as it is vsed and limited by the lawes and customes of this Land assert that his Maiestie by consent of the Orders or States of the Kingdome in Parliament may make Ecclesiasticall lawes by force whereof such and such should be excommunicated which Hainric will averre to be very true So this seeming Iarte in the view of the goggle eyed Iesuit is in very deed a sound concord Further I reply that Queene Elizabeth of blessed memory by her own authority set forth Iniunctions as Ecclesiasticall lawes And our gracious King Iames by his owne authority confirmed the last Ecclesiasticall law-Canons made in the Conuocation house Lastly I say That by the lawes of this kingdom his Maiestie by his owne authoritie and letters Patents may authorize any persons beeing naturall borne subiects to his Highnes whom he shall thinke meet to exercise vse occupy and execute vnder him all manner of Iurisdictions priuiledges preheminences in any wise touching or concerning any spirituall or Ecclesiasticall Iurisdictions within his Reasmes to visit reforme redresse order correct and amend all such errors heresies schismes abuses offences contempts and enormities whatsoeuer which by any manner sprituall or Ecclesiasticall power authority or Iurisdiction can or may lawfully be reformed ordered redressed corrected restrained or amended to the pleasure of Almightie GOD for increase of vertue c. Will the vile Iesuite call this vilifying of our Ecclesiasticall Gouernour Questionlesse it grindeth his hart that our Church the true visible Church of Christ Iesus ascribeth so much vnto his Maiestie BECAN Exam. Pag. THat which you adde is a new Paradox viz. That Ecclesiastic all lawes made by the King haue force to excommunicate and yet that the King cannot excommunicate It is the most certaine rule of Lawyers that vvhoseuer hath power to make apenall law hath also power to punish This common rule holds in matters Ciuill and Ecclesiasticall vvhy exempt you your King from the common rule confine him into such straights Dr. HARRIS Reply TO an vnlearned Iesuit plaine vulgar things seeme Paradoxes Date the Iesuit deny that Clergie men haue power to make lawes for putting to death of Hereticks and against such such erroncous obstinate persons as hereticks and dare he affirme that Clergy men may giue the sentence of death or shed the bloud of any heretick sith by their triuiall and vulgarly known popish Canon they may not sit vpon the bench when the sentence of death is pronouÌ„ced by the ciuil Iudges That most certain rule of his Lawyers is most plainly false viz. That whosoeuer hath power to make a penall law hath power to punish vnlesse the meaning be of power to punish by commaunding such Officers to punish vnto whom the inflicting of such punishment appertaineth In which sense our King also may be said to excommunicate or absolue that is to coÌ„mand Bishops to excoÌ„municate or absolue men according to the lawes prouided in that behalfe Yea further the Kings writ of prohibition absolueth that subiect of his which is wrongfully excommunicated by Ecclesiasticall censure And this is not to straighten but to enlarge much more then the Iesuit would haue it his Maiesties supreme power heerein Who knowes not that Christian Kings and Empeperours haue made Ecclesiasticall lawes by vertue whereof such and such Priests should be suspended depriued degraded and others chosen and instituted into their Benefices and yet it pertained not to those Emperours to suspend depriue degrade choose or institute the same in their own persons And that this rule holdeth not in ciuil matters was shewed before BECAN Exam. Pag. 196 MY second Argument was this The King giues vnto another power to excommunicate therefore himselfe hath power to excommunicate or if he haue not that power he cannot giue it to another You deny the Argument alleaging Bernard to shew the invalidity thereof But Bernard rather hindereth then helpeth your cause for he reasâ—noth as I doe thus Peter had no temporall possessions therefore he could not giue them to another Hee had care of the vvhole Church therefore he gaue it to his successor Bernard saith nothing of this consequent but of a double power of the Pope the one temporall indirectly all offices of which power Bernard denieth that the Pope by himselfe way execute the other his power spirituall directly vvhich hee granteth may be executed by the Pope himselfe This Position viz. No man can giue to another that which hee hath not himselfe Bernard and I assert to which you answere nothing Dr. HARRIS Reply THe Iesuit is heere ensnarled by the testimony of Bernard as one fallen into a quagmire who the more hee struggleth to get out plungeth himselfe deeper into it Bernard asserteth the right and power of both swords equally to be in the Pope for that of Directly and Indirectly is not Bernards distinction but the Iesuits vaine and new found fiction and therefore be may giue power to others ad nutum ipsius to execute the Materiall sword yet by himselfe cannot vse or draw out the same What is this else but that one may giue power to another to doe that which hee cannot doe himselfe The Iesuit is intolerably ignorant if he know not that by their Canon law the Pope is made Lord of the whole vvorld in temporalibus by vvhom Kings raigne and of vvhom they hold their Scepters In popish books printed and allowed They who hold the materiall sword to be in the Pope not directlie but indirectlie are censured for Politilian Hereticks these times-seruers But what if I should vse the same distinction heere and say that supreme Iurisdiction Ecclesiasticall were it the King indirectly to weet in or dine ad custodiam vtriusque tabulae to pronide and procure that all Ecclesiasticks performe their duties according to the prescript of Gods law Were not this Iesuits Argument according to his owne dispute heere dasht in peeces For as the Pope
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
betwixt the Papists vvho hold obedience fidelitie to the King in things ciuill from those that were indiutdually affected to the Gun-powder treason Concerning your glorious Martyrs as you stile Bishoppe Fisher and Sir Thomas More you might haue learned out of Tortura Torti pag. 360. how the worthy Bishop of Ely stoppeth Tortus his mouth saying Dixerat Apologiae author c. The Author of the Apologie said that it was not any spirituall Primacy but a carnall matrimony that brought the supposed Martyr dome to Sir Thomas More and the Bishop of Rochester and this he spake not amisse But then replyed Tortus Then it vvas a carnall matrimany that caused holy S. Iohn Baptist to suffer martyrdome when he freely reproued King Herods mariage With this example Tortus woundeth himselfe For tell mee O Tortus vvhat was that mariage vvas it not with his brothers wife vvas not this the vvord that cost the Baptist his life It is not lawful for thee to haue thy brothers wife But what was the cause of the death of More and Fisher was it not cleane contrary It is lawful for thee to haue thy brothers wife it is not lawful for thee to put her away So that if Saint Iohn Christs forerunner died vniustly they died most iustly and if hee vvere a Martyr as he was then vvere they some other thing vvhich I will not tell you For he dyed that the King should not keepe his brothers vvife but these dyed that the King should not put away his brothers vvife Hee told King Herod it vvas not lawfull they told King Henry it was lawfull and hee must not doe otherwise Could Tortus any vvaies marre their martyr dome more deepely So far the Bishop of Ely And giue mee leaue to adde something more O glorious Martyrs who had rather consent together to die then to confesse the royall supremacy of Kings established in the Scriptures vsed and practised by all the most commended Christian Kings and withall to establish the Papall Primacy which Christ himselfe expresly forbad which the Fathers of the Councell of Ephesus called the smoake of worldly power and they of Carthage with all care and diligence admonished the Church to beware of as Typhum saeculi the arrogancie of this present vvorld Concerning that notorious fact of Pope Paul the fift and Bellarmine which heere the Iesuit remembreth full of inhumanitie impietie and audaciousnesse that excellently learned man Ma. Causabon in his Epistle to Front Ducaeus hath taught him pag. 167. thus De fidelitatis iuramento cui occasionem praebuit pulueraria coniuratio c. Concerning that Oath of Allegiance first occasioned by the Gun-powder treason I maruell vvhy the English Papists so much complaine They haue much more cause to complaine of Cardinall Bellarmine some fevv others vvho hardened the hart of Pope Paul the fift to yeeld vnto them vvho at the first vvith stood them for I speake not rashly but haue good Authours for my assurance that all the Catholicks in England should heere perish rather then a matter so iust and equall should be permitted For vvhat can be more equall then that subiects should promise fidelity to their Soueraigne especially after a treason so barbarous and notable for crueltie The King in the Common-wealth is the same that a householder is in his priuate house and doe you thinke that such a man were well advised to keepe in his family any seruaunts of whose fidelity he was not perswaded or rather whose disposution hee greatly suspecteth I thinke no bodie that is not mad would grant such a thing Wherfore either King Iames hath lesse power in his Kingdome then a householder in his house or else these complaints about the subiects Oath of Allegiance are all vniust and friuolous For in good sooth I haue met with many Papists both in France and England and I haue also read the writings of many vvho deeme this Oath not onely most iust but also most holie Wherefore many of your side some of them Priests yea the Arch-priest Black well haue taken the same without all scruple of conscience not against their wills and by their publique writings learnedly and truly though sharply against the Pope and the Iesuits haue perswaded others to doe the like such are Maister Sheldon and Maister Warmington But yet there are some vvith whom the Popes Bulls and Bellarmines Letters preuaile more then the law of God the law of nature of all Nations or the examples of vvise men And if the Law run vpon these vvhat place is there left for complaint And you your selues which call this a persecution of Catholicks cannot tell for vvhat cause and by vvhat example of antiquitie you so tearme it It was neuer done nor heard of that Christian people said they suffered persecution if they vvere commaunded to sweare Allegiance to their Soueraigne But wee read the contrary in the Councells vvhere they are accursed that breake faith to their Kings vvhich they had voxed to them for the preseruation of the slate of their Countrey and of their King And you know the fourth Councell of Toledo declareth all such excōmunicat from the Church Heere is worke for the Iesuit let him satisfie these things and in the meane time let him vnderstand that that Catholique faith is accursed with all maledictions as inhumane impious sacrilegious Antichristian diabolicall whereof this is one Article That Christian people ought not to sweare allegiance to their lawfull Soueraigne to weet that which as hath been declared the law of God the law of nature and the Canons of Councells haue ordained as most equall and most holy Orelse thus to speake after Becans manner That for Christian people to sweare allegiance to their lavvfull Prince is to deny the Catholick faith And this reason being very sound all good Catholicks admit saith Becane but in truth this reason as very rotten is onely admitted by Antichristian Catholicks but we Protestants the onely true and proper orthodoxall or right belieuing Catholicks will neuer admit it And I saith the Iesuit will adioyne two other reasons on the behalfe of Catholicks against the Oath of Supremacie which by the Aduersary cannot bee reiected Hee should rather haue said thus And I for the destruction of my friends the Romish Catholicks will adioyne two other reasons vvhich may be most iustly refused exploded by all our Aduersaries the Protestants But hath Martin the Iesuit heere forgotten himselfe were not the reasons of Pope Paul and Bellarmine lately alledged expresly brought against the oath of Allegiance which onely was in controuersie and will he now dispute against the oath of Supremacie which is distinct and seuerall from the Oath in question Martin therefore should rather say thus I haue determined for the ruine of Catholicks in England to adioyne two reasons more nothing differing from the former Well then let vs heare these two prettie reasons his first reason is this 1. It is manifestly false or at least
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.
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