King or els contumelious to the Pope neyther whereof doth well beseeme you The iniury you offer to your King yow cannot deny For durst you without iniury haue answered your king eyther in iest or earnest when as after the death of Queene Elizabeth he demaunded the Crowne of England with these words If you will raigne in England go to the Diuell and couenant with him who is the distributer of all Kingdomes I thinke you durst not For if you had then farewell Chaplaineship Wherfore then dare you be so saucy to speake thus to the Pope but for that you list to raile vpon him 31. But you will say the Pope seekes a temporall Kingdome which is not due vnto him Let him cōtent himselfe with a spirituall Kingdome But what if in like manner I should say of your King He seeks a spirituall Kingdome Let him content himselfe with a temporall Moreouer I adde that the Pope hath far more right to temporal Kingdomes then you King hath to the Church which thing I am to declare more largely in another place The ninth Paradoxe 32. YOv say that power to excommunicate was not giuē vnto S. Peter but vnto the Church to wit by those wordes Dic Ecclesiae c. Tell the Church and if he will not heare the Church let him be to thee as an Ethnicke As also by those other wordes Quaecumque solueris c. Whatsoeuer you shall loose vpon earth shall be loosed in heauen and whatsoeuer you bynd vpon earth shal be bound in heauen c. And yet notwithstanding you adde that the Church may transferre this power to whome she please For thus you write pag. 14. of your booke Potestas haec ibi cui data Non Apostolo Petro. This power there to whome was it giuen Not to Peter the Apostle And againe Vt autem Petro potestas ibi non data censuram hanc vsurpandi ita nec Petro si vsurparet ratihabitio promissa Dicitur enim Quoscumque ligaueritis Non Petro igitur vel Papae sed Ecclesiae And as power was not there giuen to Peter to vse this censure so neyther if he had vsed it was the ratihabition or approuing thereof promised to Peter For it is said Whomesoeuer ye shall bind therfore it was not giuen to Peter or to the Pope but to the Church And yet againe pag. 42. Res ipsa rei ipsius promissio ratihabitio vsus denique Ecclesiae datur ab Ecclesia habetur transfertur in vnum siue plures qui eius pòst vel exercendae vel denunciandae facultatem habeant The thing it selfe the promise of the thing it selfe the approuing of it yea the vse therof is giuen to the Church From the Church it is both had and transferred to one or more who shall afterward haue the faculty to exercise or denounce the same 33. Out of this your Doctrine it followeth first that in the time of the Apostles power to excommunicate was immediatly giuen to the Church of the Corinthians and from thence transferred to S. Paul the Apostle that he might exercise and publikely denounce the same vpon the incestuous person But this very point you openly deny in the same place in these wordes Paulus congregatis Corinthijs potestatem censurae denunciandae facit Paul hauing gathered togeather the Corinthians giues power to denounce the Censure Certes if S. Paul giue power to the Congregation or Church of Corinth to denounce the Censure vpon the incestuous person as heere you affirme how had he then receaued the selfe same power from the same Church Or what necessity was there I pray yow to giue that power to the Church if the Church had receaued it before from Christ by those words Dic Ecclesiae tell the Church These things do not agree togeather 34. Secondly it followeth that now at this present in England the power to excommunicate is immediately in the English Church and not in the Bishops and from the Church the same may be transferred to Bishops But if it be so why doth not the Church of England giue this power to the King her Head and Primate Why doth she rather giue it to the Bishopes then to the King when as the Bishops are subordinate vnto the King in spirituall Iurisdiction as you will needs haue it And is it not an absurd thing that you to wit the Church of England should giue power to the Bishops to excommunicate and cast out of the Church their King their Head their Pastor and their Primate and yet would not giue the same power to the King to inflict the same Censures vpon his subiects to wit the Bishops Surely you are eyther very cruell towardes your King or els you do not seriously and in good earnest giue him the Supremacy One of the two must needs follow Therfore looke well with what spirit you wrote these wordes following in the 151. pag. of your booke Nos Principi Censurae potestatem non facimus We do not giue power to our King to exercise Censures vpon vs. And wherfore do ye not if you truly acknowledg him for your Pastour Primate But let vs go forward The tenth Paradoxe 35. YOv say that the Prophesy of the reuelation of Antichrist is already fulfilled and therefore it is so cleere that it may be seene with the eyes For thus you write pag. 186. Minimè verò mirum si ista quae dixi tam vel claram vel certam in scripturis Patrum interpretationem non habeant signatus adhuc liber huius Prophetiae erat It is no meruayle if these things which I haue sayd be neyther cleere nor certayne in the writinges of the Fathers For as yet the booke of this Prophesy was not vnsealed c. And a little after say you Mirari tamen non debeat quis si non illis tam adeo explicita omnia fuerint quà m Nobis per Dei gratiam iam sunt qui consummatam iam Prophetiam illam quotidie oculis vsurpamus But yet let no man meruayle if all thinges were not then so vnfoulded vnto them as now by Gods grace they be to vs who dayly see with our eyes that prophesy to wit of Antichrist to be already fulfilled c. 36. And is it so indeed But your King thinketh the contrary For that in his Premonition he playnely auerreth that That Prophesy of Antichrist is yet obscure and intricate and that by only coniectures it may be disputed of His wordes are these Sanè quod ad definitionem Antichristi nolo rem tam obscuram inuolutam tamquam omnibus Christianis ad credendum necessariam vrgere As for the definition of Antichrist I will not vrge so obscure a point as a matter of faith to be necessarily beleeued of all Christians c. And shall we thinke that that which is obscure and intricate to your King is dayly manifest to you No It followeth in the Kings words Id autem maximè mihi in votis est vt si cui
the other side that which you bring of Gentile and Idolatrous Kinges I do not see what force it may haue For that those three Kinges which you mention were by your owne confession eyther Primates of the Church of God or they were not I hope you will not say that they were because yow affirme the contrary more then once in your Tortura and that worthily to wit that they who be out of the Church of God cannot be Princes and Rulers in the same Church Yf they were not Primates of the Church as certes they were not how then will you proue by this their example that the King of England is head or Primate of the Church This only you may conclude that as the Iewes durst not go forth of Egypt to sacrifice to God without King Pharao his leaue who had brought them into cruell bondage vnder his yoke So in like manner the Catholickes that liue in England dare not go out to other Catholicke Countries where they may receiue the holy Eucharist after the Catholick manner without King Iames his leaue who will not suffer them so to do without his licence vnder payne of death or imprisonmēt And the like may be said of the other two Idolatrous Kings But what is this to the Primacy of the Church I should rather thinke it belonged to tyrāny or impiety The Conclusion to the Chaplayne 30. YOvv haue heere briefly what I haue thought concerning your Booke which you haue written in defence of your King You haue heere I say these three pointes First that you haue oftentimes handled the matter not so much in Argument as in raylings or exprobrations Secondly that you haue defyled euery thing with Paradoxes and false opinions Thirdly that you haue rather ouerthrowne then established the Kings Primacy which you sought to fortify and all these things haue you done through a certayne desire you haue to flatter the King Therefore if you shall represse this your desire and behould the onely truth of the thing it selfe it will be very easy for you to amend your former faultes which I altogeather counsell you to doe And if you set God before your eyes who is the first and principall verity you will doe it AN APPENDIX Of the Comparison betweene a King and a Bishop IN your booke you do so compare a King and a Bishop togeather that you manifestly depresse the Authority of the one and extoll the Dignity higher then is sitting of the other And therefore what others haue thought before you concerning this point I will briefly lay before your eyes that you may choose whether changing your opinion you will stand to their iudgmentes or els retayning it still persist in your errour Thus then haue others thought and taught before you Num. 27. 21. Pro Iosue si quid agendum erit c. Yf for Iosue any thing be to be done let Eleazar the Priest consult with the Lord. At his word to wit Eleazars shall he goe out and go in and with him all the sonns of Israel and the rest of the multitude c. So as heere the secular Prince is commanded to do his affaires at the descretion of the Priest Deuter. 17. 12. Qui superbierit c. He that shall be proud refusing to obay the commandement of the Priest who at that time ministreth to our Lord thy God c. that man shall dye and thou shalt take away the euill out of Israel c. 1. Reg. 22. 27. Ait Rex Saul Emissarijs c. King Saul said to his Seruants that stood about him Turne your selues and kill the Priests of the Lord c. And the Kings seruants would not extend their hands vpō the Priests of the Lord. So as they made greater esteeme of the Priests authority then of their Kings commandement 4. Reg. 11. 9. Fecerunt Centuriones iuxta omnia c. And the Centurions did according to all things that Ioida the Priest had commaūded them and euery one taking their men c. came to Ioida the Priest c. And he brought forth the Kings sonne and put vpon him the diademe and the couenant c. And Ioida commanded the Centurions and said to them Bring forth Athalia the Queene without the precincts of the Temple and whosoeuer shall follow her let him be stroken with the sword c. 2. Paralip 19. 11. Amarias Sacerdos Pontifex vester c. Amarias the Priest and your Bishop shall be chiefe in those things which pertayne to God Moreouer Zabadias the sonne of Ismael who is the Prince of the house of Iuda shal be ouer those works which pertaine to the Kings office c. 2. Paralip 26. 16. Cùm rob oratus esset c. When Ozias the King was strengthened his hart was eleuated to his destruction c. and entring into the temple of our Lord he would burne incense vpon the altar of incense And presently Azarias the Priest entring in after him and with him the Priests of our Lord c. they resisted the King and said It is not thy office Ozias to burne incense to our Lord but the Priests c. Get thee out of the Sanctuary contemne not because this thing shall not be reputed vnto thee for the glory of our Lord God And Ozias being angry c. threatned the Priests And forthwith there arose a leprosy in his forehead before the Priests c. and in hast they thrust him out c. Ioan. 21. 32. Feede my sheepe c. Matth. 16. 19. To thee will I giue the Keyes of the Kingdome of heauen c. Act. 20. 28. The holy Ghost hath placed Bishops not secular Kings to gouerne the Church of God c. 1. Cor. 4. 1. So let a man esteeme vs as the ministers of Christ and the dispensers of the mysteries of God c. 2. Cor. 5. 20. We are Legates for Christ c. S. Gregory Nazianzen writing to the Emperours of Constantinople apud Gratian. dist 10. can 7. saith Libenter accipitis c. You do willingly heare that the law of Christ doth subiect you to Priestly power For he hath giuen vs that power yea he hath giuen vs a Principality much more perfect then that of yours c. S. Gregory the Pope writing to Hermannus Bishop of Metz dist 96. can 6. saith Quis dubitat c. Who doubteth but that the Priests of Christ are to be accompted the Fathers and maisters of Kinges and princes Ioan. Papa dist 96. can 11. Si Imperator Catholicus est c. If the Emperour be a Catholike he is a Sonne and not a Prelate of the Church What belongeth to Religion he ought to learne and not to teach And then againe afterwards Imperatores c. Christian Emperours and Kings ought to submit their imployments vnto Ecclesiasticall Prelates and not preferre them Innocentius 3. in decret de maior obed can 6. Non negamus c. We deny not but that the Emperour doth excell in temporall things but the Pope excelleth in spirituall which are so much the more worthy then temporall by how much the soule is preferred before the body c. Hosius Bishop of Corduba in Spaine to the Emperour Constantius sayth Desine quaeso Imperator c. Giue ouer I beseech you o Emperour do not busy your selfe in Ecclesiasticall affaires nor in such things do not teach vs but rather learne of vs. To yow hath God committed the rule of the Kingdome but vnto vs hath he deliuered the affaires of his Church c. S. Ambrose in his 33. Epistle to his Sister Marcellina writeth that he had sayd to the Emperour Valentinian Noli te grauare Imperator c. Do not trouble your selfe o Emperour to thinke that you haue any Imperiall right in those thinges which are diuine To the Emperour do pallaces belong but Churches pertaine vnto Priests c. Valentinianus the Emperour said Mihi qui vnus è numero laicorum c. It is not lawfull for me that am but one of the number of laymen to interpose my self in such businesses to wit Ecclesiasticall Let Priests and Bishops meet about these things wheresoeuer it shall please them to whome the care of such affaires belong c. This is related by Zozomenus lib 6. hist. c. 7. and by Nicephorus lib. 11. cap. 33. by Ruffinus lib 1. cap. 2. Eleanor Queene of Englād in an Epistle she wrote to Pope Celestine hath these wordes Non Rex non Imperator à iugo vestrae Iurisdictionis eximitur Neyther King nor Emperour is exempted from the yoke of your Iurisdiction or power More of this matter in another place FINIS Faultes escaped in the Printing Pag. 7. lin vlt. in some copies dele is 17. lin 7. shall read shalt 19. lin 21. to write read to wit 36. lin 4. in some copies Mattheaeo read Matthaeo 38. lin 8. to lawfull read to be lawfull 40. lin 7. in some copies you read yours 57. lin 15. in some copies the read he 58. lin 1◠in some copies this read his LAVS DEO
prouoked you to these reproaches First it is nothing so and secondly if it had byn so what do you thinke it the part of a Christian man to requite euill with euill Truely the Apostle taught vs otherwise Rom. 12. 17. Nulli malum pro malo reddentes to wit that we should not render euill for euill to any man And lastly if you would haue done so why haue you not spared others Was not one Tortus inough for you to torture vnlesse with the like liberty you railed vpon others also Hereafter therfore abstaine from the like and giue eare to that of the Wiseman Prouerb 21. 23. Qui custodit os suum linguam suam custodit ab angustijs animam suam He that keepeth his mouth and his tongue doth preserue his soule from distresse And againe Matth. 12. 35. Ex abundantia cordis os loquitur Bonus homo de bono thesauro profert bona malus homo de malo thesauro profert mala Of the aboundance of the hart the mouth speaketh A good man out of a good treasure bringeth forth good thinges and an euill man out of an euill treasure bringeth forth euill thinges See then what kind of treasure this of yours is from whence come forth so many reproaches And beware Quia maledici Regnum Dei non possidebunt 1. Cor. 6. For that Raylers shall not possesse the Kingdome of God THE SECOND CHAPTER Of the Chaplaines Paradoxes AFTER your reproaches and railings follow your Paradoxes which are many in your booke but especially these 1. That the Puritans in England doe sincerely sweare to the Kings Supremacy 2. That the said Supremacy is to be giuen to the King by all right 3. That no man hath yet denyed but that the Kings of the old Testament had Supremacy in the Church 4. That the Kinges of the new Testament are Pastors of the flocke of Christ. 5. That Kinges are often called in the Scripture Christes or the Annoynted of our Lord but Priests or Bishops are neuer so called 6. That if the Pope were Head of the Church besides Christ it should be a monstrous and two-headed Church 7. That if the Pope should haue power to depose Kinges Ethnicks or Infidels were better in condition then Christian Princes 8. That if the Pope will haue a Temporall Kingdome it were to be persuaded that he went to the Diuell for it 9. That power to excommunicate was not giuen to S. Peter but vnto the Church 10. That the Prophesy of the Reuelation of Antichrist is already fulfilled and therefore is cleere and not intricate 11. That the Kinges of Denmarke and Sweueland as also the Princes of Germany agree with the King of England in matters of faith 12. That it is not now free for the King of England to change his owne or to admit Catholicke Religiō in his Kingdome for that he hath sworne twice to the contrary 13. That Cardinall Bellarmine is a Vow-breaker because of a Iesuite he is become a Cardinall 14. That Catholicks teach fidelity not to be kept and falshood to be lawfull 15. That Catholickes are of the race of Malchus because they interprete nothing aright but all sinistrously These few heades of many are now briefly to be examined The first Paradoxe 2. FIRST therefore you say that the Puritans in England do sincerely sweare to the Kinges Supremacy Your wordes are these pag. 379. towardes the end of the page Quos verò Puritanos appellat si Regium Primatum detestentur detestandi ipsi Profitentur enim subscribunt iurant indies sed illi quod faciunt ingenuè faciunt c. Those whom he to wit Tortus calleth Puritans if they abhorre the Kinges Primacy they are to be abhorred For they doe professe subscribe and sweare dayly And moreouer what they do they do sincerely c. that is to say they sincerely professe the Kings Supremacy they sincerely subscribe they sincerely sweare 3. But your king himself thinketh far otherwise of them in his Premonition to the Emperour Kings and Princes For thus he speaketh Praeclara sanè laus praeclarum encomium quo Puritanos ornaui cùm me plus fidei vel in illis efferis cùm montanis tum limitaneis latronibus quà m in hoc genere hominum inuenisse professus sim. Surely I giue a fayre commendation to the Puritans when I affirme that I haue found greater honesty with the high-land and border theeues then with that sort of people c. Behould now how greatly you differ from your King your Head and Ecclesiasticall Primate Your King professeth that he hath found more fidelity amongst barbarous or cruell theeues thē amongst the Puritans You on the contrary side affirme that the Puritans what they do they do sincerely So as those to you are sincere men that to your King are worse then cruell theeues 4. Againe saith the King Ego à Puritanis non solùm à natiuitate continuò vexatus fui verùm etiam in ipso matris vtero propemodum extinctus antequam in lucem editus essem c. I haue byn persecuted by the Puritans not only from my birth but almost extinguished also euen in my mothers wombe before I was yet borne c. What say you to this Will you still chaunt your wonted songe That the Puritans what they do they do sincerely To wit forsooth as you interprete they would sincerely haue extinguished the King in his mothers wombe before he was borne And is this in your Chapell to be sincere indeed 5. Moreouer the King saith Ego in meo ad Filium Libro multò acriùs ac vehementiùs in Puritanos quà m Pontificios inuectus sum I in my booke to my Sonne doe speake ten tymes more bitterly of the Puritans then of the Papists c. So as by the Kings owne iudgment the Puritans are worse then the Papists But you call Papistes Traytors Ergo the Puritans are worse then Traytors And yet notwithstanding you write that what they do they do sincerely 6. Againe the King yet writeth thus Mihi praecipuus labor fuit deiectos Episcopos restituere Puritanorum Anarchiam expugnare I haue laboured nothing so much as to depresse the Puritans Anarchy and erect Bishops againe c. To wit the Puritans affect an Anarchy or to be without a King they hate a Monarchy or Primacy Contrariwise the King depresseth this Anarchy and establisheth a Primacy Now I demaund if the Puritans detest this Primacy how do they then sweare thus sincerely thereunto Ergo eyther the Puritans are no longer Puritans or if they be the men they were to wit Puritans they affect Anarchy and detest Primacy and so what they do they do not sincerely but fraudulently 7. See then how contrary in all these thinges you are to the King Whome he accuseth you excuse and yet from impudency you cannot excuse them And is it not a great impudencie and if you will imprudencie that the Caluinistes in Germany and Holland who are nothing els but Puritans should
THE CONFVTATION OF TORTVRA TORTI OR AGAINST â—he King of Englands Chaplaine for that he hath negligently defended his Kinges Cause By the R. F. MARTINVS BECANVS of the Society of IESVS AND Professour in Deuinity Translated out of Latin into English by W. I. ◠¶ Permissu Superiorum M.DC.X. TO THE RIGHT REVEREND AND RIGHT HONORABLE PRINCE AND LORD LORD IOHN SVICARD Arch-bishop of the holy Sea of Mentz Arch-chancellour of the Sacred Roman Empire through Germany and Prince Electour His most Clement Prince and Lord Martinus Becanus c. THere came of late right Reuerend and right Honorable Prince two bookes out of England one whereof bare title of the Renowned King Iames the other of his Chaplain both which as manifestly oppugning the Roman Church I haue for the loue of truth refuted as modestly as I could As for the former I haue dedicated the Confutation therof to the Inuincible Emperour Rodulph and the other renowned Kinges Illustrious Princes of the Christian world among whome you are one But the later I haue thought it not amisse to dedicate specially vnto your magnificeÌ„t Name and that for two reasons The one that for so much as I haue taken this paines for defence of the Catholicke faith and Religion it seemes vnfit that the same should be published vnder the Patronage of any other then your selfe who are so great a professor and protector of the said faith in Germany The other reason is for that your meritts and benefitts towards our Archiepiscopall Colledge of Mentz do by a certaine right challenge and exact the same at my hands You will I trust take iâ— in good part and fauourably accept this my sincere token of Duty and Reuerence THE TRANSLATOVR to the Reader WHERAS gentle Reader in the yeare of our Lord God 1607. there being published both in English Latin a Booke intituled Triplici nodo triplex cuneus or An Apology for the Oath of Allegiance and this without Name of Authour the same was answered very briefely modestly in both languages by the Catholicke party the next yeare following And first in English by an English-man who also concealed his Name and then in latin by Card. Bellarmine vnder the Name of Matthaeus Tortus Who not suspecting the said Booke to be his Maiesties of Great Britany as indeed it was but rather of some of his Ministers about him thought it not fit to publish this his answere in his owne but in the name of the foresaid Matthaeus Tortus But when in the yeare 1609. his Maiesty hauing now seene these answers to his booke come forth resolued to publish anew his said Apology with a large Preface or Premonition To all Christian Princes c. he therwithall forthwith gaue commandement to two of the best learned as is thought in his Realme that they should separately make Answer to both the fornamed Books written against his foresaid Apology which presently they did And that in English he committed to M. Doctor Barlow who made Answere therto and published it the same yeare 1609. but how substantially he hath performed the same may perhaps be shortly examined The other in latin of the forsaid Matthaeus Tortus he recommended to M. Doctor Andrewes a man of great esteeme and litterature in our Countrey who the same yeare in like manner set forth an Answere therto intituling it Tortura Torti which Answere of his comming forth in latin F. Martinus Becanus of the Society of Iesus and Professour in Deuinity hath though briefely yet substantially confuted this present yeare 1610. And for that the said Fathers Booke is very short written in latin I haue bestowed a few houres to translate the same into our English tongue for such as eyther vnderstand not the latin or els haue not had the commodity to come by any of the said Copyes of the former edition published in that language W. I. THE CONFVTATION OF TORTVRA TORTI OR AGAINST the King of England his Chaplaine YOV haue written a booke of late in defence of your King against Matthaeus Tortus intituled Tortura Torti or the Torture of Tortus You discouer not your Name but insinuate your self to be a Chaplaine Alm-nour or Tormentor I because it is more honorable wil cal you Chaplaine In the said Book you dispute principally of three heads FIRST of the Oath of Allegiance which your Kingâ— exacteth of his subiects SECONDLY of the Kingâ— Supremacy in Ecclesiasticall or Spirituall matters THIRDLY of the Popes power If we consider your words yow are neat and elegant inough if youâ— labour and diligence I accuse you not of idlenes But many other things there are which I do not so welâ— approue especially these First that you are exceedingly giuen to reproaching and taunting Secondly that you do euery where insert many falsities and absurdities Thirdly that you rather ouerthrow then establish your Kings Supremacy which you would fortify which is as foule a fault as may be Of these three heades then will I treat in order 1. Of the Chaplaines Reproaches 2. Of his Paradoxes 3. Of the Kinges Supremacy ouerthrowne by him I trust you will pardon me Syr if I modestly set before your eyes these three thinges as well for your owne benefit as others For your owne that hereby you may know your selfe and if it be possible become hereafter more wise For others that they may learne not so lightly to trust you who haue so often and so fouly faultred in things of so great moment Heare me then patiently THE FIRST CHAPTER Of the Chaplaines Reproaches STRAIGHT then in the entrance of your Torture you reprehended Matthaeus Tortus that he is altogeather full of railings and reproaches For thus you writ of him Per librum totum ita petulans ita immodestè immodestus ita totus in conuitijs facilè vt quiuis Matthaeum Tortum esse possit intelligere c. Throughout all his booke so impudent he is so imodestly immodest so wholy giuen to reproaches that euery man may easily perceaue him to be Matthew Tortus c. But you Syr do farre surpasse Matthaeus Tortus in this kind You spare no man You prouoke all with some reproach or other where the least occasion is offered Pope Clement the 8. you call perfidious Cardinall Bellarmine a Vow-breaker D. Sanders the greatest lyer of all men liuing Edmund Campian and others who haue suffered martyrdome for the Catholick fayth you call Traytors The Iesuites Authors of most outragious wickednes the Catholicks you tearme the race of Malchus who hauing their right eares cut of do heare and interpret all with the left I pretermit what you haue malepertly vttered against Matthaeus Tortus 2. These and the like reproaches which are very familiar with you as I perceaue do not beseeme an honest man much lesse the Chaplaine or Almenour of a King yet perhaps do they not altogeather misbecome a Tormentor Neyther may you excuse your selfe by the example of Matthew Tortus as though he had first