Celsus Mancinus Thomas Bozius Franciscus Bozius Isidorus Moscouius Laelius Zecchus Cardinall Baronius lastly Alexander Carerius who in his booke publiquely printed was not afraid to call Bellarmine and all who tooke part with him against the other forenamed Impious Politicks and Hereticks of our time I say in these points of the Popes Primacy and at this present time the Iesuits extreamely dissent from the Sorbonists and the Venetian and French from the Romane Papists On the other side all Protestant-English Writers with one vniforme consent agree in the Kings Supremacy as they who willingly haue taken the Oath of the Kings Supremacy which is set downe in these expresse words following viz. I A. B. doe vtterly testifie and declare in my conscience that the Kings Highnesse is the onely Supreme Gouernour of this Realme and of all other his Highnesse Dominions and Countries as well in all Spirituall or Ecclesiasticll things or causes as Temporall And that no forraine Prince person Prelat State or Potentate hath or ought to haue any Iurisdiction Power Superiority Preheminence or authority Ecclesiasticall or Spirituall within this Realme And therefore I doe vtterly renounce and forsake all forrain Iurisdictions Powers Superiorities Authorities And doe promise that froÌ„ henceforth I shall beare faith and true alleagiance to the Kings Highnesse his heires and lawfull Successors And to my power shal assist and defend all Iurisdictions Priuiledges Preheminencies authorities granted or belonging to the Kings Highnesse his heires and Successors vnited or annexed to the Imperiall crowne of this Realme So helpe mee GOD c. But by the lawes of England in these very words syllables Supreme Iurisdiction Ecclesiasticall or Power Spirituall is for euer vnited and annexed to the Imperiall Crowne of this kingdome These things then beeing so certainly and manifestly true let Becan himselfe iudge if he will iudge sincerely ingenuously according to this oath of Supremacy taken willingly by all Protestant English Writers without refusal of any one 1 Whether the King of England hath not Supremacy or Primacy in this Church 2 Whether that Primacy or Supremacy be not Ecclesiasticall and Spirituall viz. vvhich is in all things causes Ecclesiasticall Spirituall 3 Whether the King by his Primacy or Supremacy may be called Primat of the Church to weet as one is called a King of his kingdome a Bishop of his bishoprick or a Bailife of his Bailiwick 4 Whether by the same Supremacy or Primacy hee may not be called Head of this Church that is to say the onely supreme Gouernour in all things and causes Spirituall and Ecclesiasticall ouer all persons Ecclesiasticall 5 Whether that Primacy or Supremacy do not consist in Power or Iurisdiction Ecclesiasticall to weet which consisteth in all things Ecclesiasticall and ouer all persons Ecclesiasticall and which is tearmed by the expresse words of the lawes of England Ecclesiasticall iurisdiction or power Spirituall seeing that the Oath of Supremacy respecteth the Kings authority Ecclesiasticall and the Oath of Fidelitie his authoritie Ciuil As our King IAMES in his Booke most accuratly distinguisheth them 6 Whether the King by his Primacy or Supremacy may not call Councells and presede in them viz. as the onely supreme Gouernor of this Kingdome in all things causes ouer all persons Ecclesiasticall Spiritual For do not all CouÌ„cells consist of persons Ecclesiasticall are not things Spirituall Ecclesiasticall handled in Councels 7 Whether the King may not make Ecclesiastical lawes to weet as the onely supreame Gouernour in all things ouer all persons Ecclesiasticall according to that of Saint Augustine Contra Crescon lib. 3. c. 51. Heerein Kings as it is from heauen prescribed vnto them serue God as Kings if in their kingdome they commaund those good things and forbid those euills which pertaine not onely to humane societie but also to Diuine Religion 8 Whether the King may not coÌ„ferre Ecclesiasticall Benefices As the only Supreame Gouernour in all causes ouer all persons Ecclesiasticall 9 Whether the King may not make and depose Bishops As the only Supreame Gouernour in all causes ouer all persons Ecclesiasticall 10 Whether the King may not compell his subiects to the oath of Supremacy As the only Supreame Gouernour in all causes ouer all persons Ecclesiasticall 11 Whether the King hath not his Supremacie by the right of his Crowne As the only Supreame Gouernour in all causes ouer all persons Ecclesiasticall As for ExcoÌ„munication if the Iesuit meane by it Retaining of sins that respecteth the Iurisdiction internall and all both Protestant and Popish Writers acknowledge that our King challengeth no such power But if he vnderstand the inhibiting froÌ„ the Communion other holy exercises performed by the Minister and faithfull people in the Church then in England where euery not only Archbishop but Archdeacon and his Officiall doe excommunicat we shal haue according to Becane his dispure heere so many Primats of the Church of England as there be in it Archdeacons or their Officialls But heere the controuersie is of one onely Supreame Primat or Supreame Gouernour Therfore this Question of Becane touching the Kings power to excommunicat is very idle and â—riuolous As touching the Iudge of Controuersies all Protestant Writers hold no mortall man to be Iudge of theÌ„ Notwithstanding Hainrik Salobrig and long before him Iewell in his Defence of the English Apologie Par. 6. c. 13. Dâ—uil 2. out of the Ecclesiasticall Writers especially out of Socrates and Cardinall Cusanus write That Christian Princes with good commendation haue heard and determined some Controuersies of faith According also to these words of Charles the Great produced by the reuerend Bishop of Ely viz. Wee doe decree and by Gods assistance haue decreed Tort Tort. Pag. 165. what is to be firmly holden in that cause or Controuersie It was a cause of Faith against Eliphandus vvho asserted Christ to be the adopted Sonne of GOD. Lastly who would heere regard the naked names of Sanders Genebrard Pol. Virgil and Thuanus which Becane doth heere muster Are these also Aduersaries to Becane or doe these as Aduersaries extreamely dissent touching these Questions As for Caluin Tortura Torti a good while since hath answered thus As Caluin did not allow the Pope to be King or the King to be Pope Pag. 379. so vve approue not that in the King vvhich we detest in the Pope But Caluin vvith vs and wee with him thinke that those things belong to the King in the Church Christian vvhich belonged to Iosias in the Church Iudaicall And we desire no more Now hauing passed these Rocks the remainder of our way is easie and all Becans Iarres heereafter obiected against vs may as it were with the blast of some few words bee eftsoones scattered and brought to nought For by this which is already demonstrated it is most manifest that all our English Protestant Writers doe fully and vniformely agree in the whole substance or
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
in his Apology and monitory Préface to the Emperour c. endeuoureth to proue that himselfe in England and euery King in his kingdome is Head or Primat of the Church There you confound Head Primat as one thing heere by a two-fold question you sepatate them as diuerse things So the Mule scratcheth himselfe The King doth make no expresse mention of the word Primat yet as you say hee endeuoureth to proue and proueth demonstratiuely that he is Primat of the Church Therefore as the King wee and your lelfe understand it it is all one to have the Primacy of the Church and to be Primat of the Church Sith then weeagree in the thing why doe you wrafig be about the name heere of Primat as before of Primacy Doctor Tooker and Maister Burhill lume openlie professed subscribed and sworne that the King is the onely Supreme Gouernour in and ouer all causes and persons Eoclesiasticall vvithin his Realine that is â—hâ— Hainrick and Thomson and your selfe vnderstand it in one word Primat But Tooker and Burhill deny the King to be Primat of the Church They doe so that rightly to weet in your popish sense of Supreme Primat of the Church Sacer do tall or Episcopall By which distinction well vnderstood and vsed it appeareth that among vs there is no Iarre at all touching the Supremacy or Primat BECAN Exam. Pag. 120 YOu call mee an Asse because I said the English Protestant Writers Iarre in this point If I be an Asse by contend you with me Haue you learned to strine onely vvith Asses Belike you thought you had to doe vvith English Predicants I am not of that Tribe Neither am I contrary to my selfe for I doe not distinguish Primat and Head of the Church but I shevv the English Writers to dissent in both And that is very true because some afsirme and others deny the King to be either Primat or Head of the Church Dr. Harris Reply TO his quest I answere thus By Gods grace I haue learned to dispute and to grapple with the most learned Iesuit in the bunch And I am sory that it was my ill hap to meet with such a slug as this Icsuit is But sich it fulleth out so I must take vp this burden and proceedin answeting as Salomon saith a foole in his folly lest hee be proud I know by their books many Iesuits to be very learned and I knowe many English Preachers in learning to be nothing inseriour to their chiefest Iesuits Therefore this Iesuit Becane without all truth and good manners sets the Asses eares vpon so many learned English Preachers but they will nothing lesse then fit them hee must resume the eares to himselfe and carie them about with him as his owne Touching his assertion I did not say that he distinguished the Head and Primat of the Church as two things diuerse but that he confounded them as one Hcere as one that is at daggers drawing against himselfe hee confesseth hee did not nor doth distinguish them and yet heere with two disiunctiue particles hee separateth them Indeed with the Papists what is the Papall Primat of the Church but the Supreame Head of the Church Therefore iustly I found fault with the Iesuit for making two questions of one viz. I. Whether the King bee Primat of the Church 2. Whether the King be Supreme Head of the Church and not thus rather according to his words and meaning Whether the king be Head or Primate of the Church or Head that is Primate c. But in this his Examen the Iesuite doth increase and not lessen the Iarre with himselfe BECAN Exam. Page 121 I Do not inquire what Tooker and Burhill haue professed or sworne of the kings Supreme Gouernment but what they haue written of the Primate of the Church Both of them deny that the king may be called Primate of the Church Hainric saith be may be so called There is the Iarre Dr. HARRIS Reply TRue it is in our English tongue as we doe not call the kings Supreme gouernment of this Church Primacy but Supremacy so doe we not cell the king Primate Ecclesiasticall or Primate at all But in respect that the English word Supremacy is translated into the Latine word Primatus as we in Latine ascribe vnto the king Primatum Ecclesiasticum or Primatum in omnibus causis et supra omnes personas Ecclesiasticas Primacy Ecclesiasticall or Primacy in and ouer all Causes and persons Ecclestasticall so wee in Latine call the king Primatem Ecclesiasticum Primate Ecclesiasticall to weet of his foresaid Regall not Episcopall Primacy or Supremacy Ecclesiasticall that is in and ouer all Ecclesiasticalls which Mr. Burhill is so far off to deny that hee hath expressely allowed them who assert it So that here is nothing but empty striuing about words which the Apostle condemneth I will therefore leaue this Iesuite snatching at syllables and catching of flics I say I will leaue him so striuing and with are him thus reasoning BECAN Exam. Page 121 〈…〉 Doctor Tooker and M. Burhill disputing against me who denied the King to be Primate of the Church doe denie it in that sense wherein I said the King vsurped the Primacy of the Church But I did not meane that the King vsurped the Primacy of the Church Sacerdorall for I elsewhere confesse that the King disclaimeth it Therefore they denying the King to haue Primacy Ecclesiasticall doe not meane that hee hath not Primacie Sacerdotall Dr. HARRIS Reply WHo taught this vnlearned Iesuite to dispute from all particulars Concerning the general do all disputers at all times reason according to the meaning of the Aduersarie which often times they vnderstand not Touching the Minor or later proposition or Assumption of Becane who would not thinke his meaning to be that the king by his confession disclaimeth all Primacy sacerdotall that is Episcopall Archiepiscopall or Patriarchall for all Bishops Archbishops and Patriarkes are Priests and therefore their Primacy Episcopall c. is Sacerdotall but this Iesuite meaneth nothing lesse For by Primacy Sacerdotall he meaneth here onely the power of inferiour Priests or Presbyters in Court internall onelie who haue no iurisdiction in Court externall as though all our dispute were not of Primates and Primacy As though any inferiour Priests who were not Bishops haue at any time bin called Primates feeling that by the Canon law Primates Patriarks are all one as though Primacy with the Papists doth not respect the externall Court only These are as plaine as the nose on Becanes face Therefore his face is hard who abuseth his Reader so grosly But I 'le returne this his argument vpon his owne head thus If Dr. Tooker and Mr. Burbill deny the King to be Primate or to haue Primacy in that dense than Becane saith The King vsurpeth Primacy and Becane saith The King vsurpeth Primacy Sacerdotall that is to say Episcopall Then it followeth that they deny the King to be Primate or
at Ierusalem whether did raigne Christian or Pagan Princes how idle is this when the question is only about Christian Princes what is there no difference here betwixt a Iesuite and a Sophister But if Peter was then the sole Primate of the Church why did he not alone call that Synode and why did Iames sit President in that Councell what meane these words Visumest nobis it seemed good vnto vs and not rather it seemed good to Peter or alone or with the addition of Primate or after this manner it seemed good to our holy father Pope Peter after him to the residue of the Apostles and Elders If Peter or the Pope bee Supreme iudge of all controuersies what meane these words Visum est spiritui Sancto It seemed good to the Holy-ghost and not rather it seemed good to Pope Peter the Supreme iudge of all controuersies This is a great mysterie as if no mortall man but only the Holy-ghost could be Supreme iudge of all controuersies in the Church And why may not prouinciall Councells becalled by the Metrapolitan Nouel constit 123. leg 13. et 133 Franc. and Dioecesan by the Bishops by vertue of Ecclesiasticall lawes made by Christian Princes especially seeing as Dr. Tooker rightly affirmeth their indiction primarily appertayneth to the King and from him may be deriued to the Bishops These things doe excellently agree together BECAN Exam. Pag. 152 YOu say our English Writers touching the Kings Supremacy differ only in words or names An ingenuous confession whence I conclude his Supremacy to be verball and titular only and not reall Yet the Bishop of Rochester died for not acknowledging it And others for the same causes are imprisoned which makes you labour so much to bring asleepe or to extinguish this Nominall Iarre Dr. HARRIS Reply I Say as I haue aboundantly proued in this Replie and in my English Concord that all our English-Protestant-Writers doe with full and vniforme consent agree in the reall solide and substantiall Supreme Gouernment of the King in all Causes and ouer all persons Ecclesiasticall or Ciuill within his Dominions next vnder Christ Further that all the said Writers sully agree in the verie name of that Supreme Gouernment to weet the English name Supremacy Moreouer that all the saide Writers in the sense of this reall thing and of the name of this reall thing call the same Supreme Gonernment in Latine Primatum Primacy and Iurisdictonem Spiritualem vel Ecelesiasticam Spirituall or Ecclesiasticall Iurisdiction Againe that all the saide Writers call and acknowledge the King to bee reallie Supreme Gouernour in all Causes and ouer all Persons Ecclesiasticall or Ciuill vvithin his Dominions next vnder Christ. And in this sense all the said VVriters call the King Supreme Primate and Head of this Church as hath been shewed expreslie out of their owne writings Whereby appeaâ—eth that in very truth here is no English Iarre among our Protestant Writers Reall or Nominall And so these figge leaues wherewith Becane endeauoureth to couer the shameful nakednes of the Popish sort denying to acknowledge the Kings Supremacy aforesaid are remoued and taken cleane away But alas for for this seely Iesuit who is confined now in his English Iarre to Iarre Nominall only and not Reall and hath no other twigge to hang by but this scattered consequent viz. The Protestant English Writers expresse the selfe same substantiall thing to weet the Kings Supremacy with varietie of names and phrases Therefore the thing it selfe is not reall but nominall Our Academian school-boyes would deseruedlie might hisse this Iesuite with his consequent out of the Vniuersitie Schools as exceeding foolish and childish Thus rather would the argument proceede The Iarres of some Writers about a thing or matter are Nominal only and not Reall Therefore their consent is reall and the thing it selfe Reall Touching Rochester-Bishop inculcated by this Iesuite our King in his Apology pag. 121. according to the publike Records writeth thus Roffensis in carcerem coniect us est priusquam in iudicium capitis de Primatu Pontificis vocaretur idque partim quòd tardior esset ad successionem Regiae prolis confirmandam cui iam antea Regni Ordines subscripserant partim quod implicatus eo negotio tenebatur quod de sancta Virgine Cantiana ill is temporibus forte inciderat adeo vt propter â—elatas Pseudoprophetiae illius fraudes reus iudicatus sit Maiestatis ob non detectam coniurationem The Bishop of Rochester vvas imprisoned and condemned not onely for acknowledging the Popes Supremacy but also for gaine saying the lawfull succession of the Kings progeny and for concealing high treason against the King And why might not the Bishop of Rochester then or why may not the Popish ones here now in like case be imprisoned or put to death for treason against their Soueraign Who can denie that it is treason for any subiects to deny their Soueraigne to be their lawfull Prince But since euery lawfull Christian Prince is Supreme gouernour of his owne subiects in things Spirituall and Temporall or which is all one is Custos vtriusque Tabulae Keeper of both Tables to deny that of their Soueraigne is to deny him to be their lawfull Prince Assuredly to acknowledge the Popes Supremacy here as now it is defined and conuerted from Spirituall to Secular is to acknowledge the King to hold his kingdome of the Pope in Chiefe and that also at his will and pleasure as it is plaine by their Canon law and Canonists yea to hold their liues also as Tenants of Life at the Popes will by Iesuiticall doctrine as before in this Reply and in Becano-Baculus was expresly shewed and prooued demonstratiuelie And what is this else but apparantly to denie the King and to assert the Pope to be their Soueraigne Lord and King indeed And is not this high treason in the highest degree why then may not such lawfully be imprisoned condemned and executed as Arch-traitors At least why may not our King require an oath and this saide oath of his subiects against the Pope vsurping his right 2. King ca. 11. v. 4 as well as Iehoiada the high Priest did of the men of Iuda for Ioas their King against Athalia that vsurped his state Queene Elizabeth in her Explanation of the Supremacy caused these words to be printed and published to all her subiects viz. That if any her subiects would accept the oath of Supremacy with this interpretation sense meaning viz. That the K. or Q. Maiesty of England vnder God is to haue soueraignetie and rule ouer all manner of persons borne within her Maiesties Realmes Dominions and Countries of what estate Ecclesiasticall or Temporall soeuer they be so as no forraine Power shall or ought to haue any superiority ouer them her Maiesty is well pleased to accept euery such in that behalfe as her good and obedient subiects and shall acquite them of all manner penalties contained in the said Act against such as shall
enough for a Christian King towards the obtaining of eternall life or as Bellarmine speaketh of Gods eternall kingdome to serue the Lord as a Christian King that is by executing his Primacy Ecclesiasticall as hee that is Custos vtriusque Tabulae The graund or Cause-keeper of both the Tables and so holding his nevv right to life eternall According to that of Saint Paul vnto the same sense though in another case 1. Tim. chap. 2. ver 15. Women through bearing of children shall be saued if they continue in faith and loue and holinesse vvith modestie so Christian Kings shall be saued by well vsing their Primacy Ecclesiasticall if they continue in faith loue and holines Thus are all these seuerall examinations Iesuiticall as Potters sheards shiuered to nothing thus haue we this Iesuit acknowledging the Ecclesiasticall Primacie of Christian Kings Why then vnlesse the Iesuit haue somwhat to say in arrest of iudgement shold not we as we haue obtained so openly proclaime the victory ⧠Becans Iarre XIII Question Whether the King may constraine his Subiects to take the Oath of Primacy or no 1. HItherto haue wee treated of the Iarring and disagreement of our Aduersaries about the nature offices origen of the Kings Primacy Now there remaineth a certaine practicall question vvhich toucheth the Conscience to the quick to vvit Whether the King may constraine or force his subiects to sweare that they acknowledge his kingly Primacy vvhereof wee haue spoken before Or vvhether they will acknowledge the King as Primate supreme Head of the Church of England vnto vvhom as vnto their Primate and supreme Head they vvill promise fidelity no lesse in Ecclesiasticall and Spirituall matters then in Politick temporall This question hath two points The first whether the King of England doth defacto exact or hath at any time exacted such an Oath of his subiects The other is Whether his subiects are bound in conscience to take such an Oath if the King should exact the same Of both these points seuerally I mean to speake a vvord or two The first Point 2. The first point then is Whether the King of England doth exact or at any time hath exacted such an Oath of his subiects It is manifest that King Henry the 8. did For so writeth Doctor Sanders In his booke of the Schisme of England Laurentius Cocchus Prior Coenobij Dancastrensis vnà cum tribus Monachis duobuslaicis Aegidio Horno Clemente Philpotto quòd nollent Ecclesiasticum terrent Regis Primatum iuratò confiteri excluâ—i èterris ad caelestem aeterni Regis gloriam transmissi sunt Laurence Coch Prior of the Monasterie of Dancaster together vvith three Monks and two Laymen Giles Horne and Clement Philpot for that they would not sweare to the Ecclesiasticall Primacie of a tempor all King beeing excluded from â—arth vvere translated to a celestiall glory of the eternall King c. And then againe Proponebantur cisnona Comitiorum Decreta iubebantur inreinrando affirmare Regem Ecclesiae supremum esse Caput The new decrees of the Parliament were propounded vnto them and they were commaunded to sweare the King to beesupreme Head of the Church c. 3. Now that Queene Elizabeth the daughter followed heerein her Father K. Henry it is manifest by the former Oath that shee exacted of her subiects which is this Ego A. B. prorsus testificor declaro in conscientia mea Reginam esse solam supremam Gubernatricem et istius Regui Angliae aliorum omnium suae Maâ—estaus dominiorum regionum non ninùs in omnibus spiritualibus atque Ecclesiasticis rebusvel causis quam temporalibus Et quòd nemo externus Princeps Persona Praelatus Status vel Potentatus aut facto aut iure habet aliquam iurisdictionem potestatem superioritatem praeeminentiam vel authoritatem Ecclesiasticam aut spiritualem in hoc Regno Ideoque planè renuntio repudio omnes forinsecas iurisdictiones poâ—esâ—ates superioritates atque authoritates c. â— A. B. doc verilie testifie and declare in my conscience that the Queene is the onelie supreme Gonernesse as well of this kingdom of England as of all other her Maiesties dominions and Countries as well in all spirituall and Ecclesiasticall matters causes as in temparall And that no forraine Prince Person Prelate State or Potentate hath either by fact or right any Iurisaiction power superioritie preheminence or authoritie Ecclesiasticall or spirituall in this kingdome And therefore I doe vtterly renounce and abandone all forraine Iurisdictions powers superiorities and authorities c. 4. The very same also doth now King â—ames vvho bindeth his subiects not with one Oath alone but with two to wit of Supremacie and Allegiance The former Oath of Supremacy beginneth thus Ego A. B. palam â—estor ex conscientia mea declaro quòd Maiestas Regia vnicus est supremus Gubernator huâ—â—s Regni omniumque aliorum suae Maieslatis dominiorum territoriorum tam in omnibus spiritualibus sine Ecclesiasticis rebus causis quà m in temporalibus Et quòd nullus extraneus Princeps Persona Praelatus Status aut Potentatus habet aut habere debet vllam iunsdictioâ—eÌ„ poteslatem superioritatem praeeminentiam vel authoritatem Ecclesiasticam siue spiritualem intra hoc Regnum c. I A. B. doe publiquely testifie in my conscience declare that the Kings Maiesty is the onely suprewe Gouernour of this kingdome and of all other his Maiesties dominions and territories as well in all matters and causes spirituall or Ecclesiasticall as in temporall And that no forraine Prince Person Prelate State or Potentate hath or ought to haue any turisdiction power superiority preheminenci or authority Ecclesiasticall or spirituall within this Kingdome c. The later Oath called of Allegiance beginneth thus Ego A. B. verèâ—t sincerè agnosco profiteor testificor declaro in consctentia mea coram Deo Mundo quòd supremus Dominus noster Rex Iacobus c. I A. B. doe truly and sincerely acknowledge professe and testifie in my conscience before God and the vvorld that our Soueraigne Lord King Iames c. 5. Both these Oathes are set downe at large in his Maiesties Apology and in both of them his subiects are required publiquely and openly toprofesse and acknowledge that King Iames is the supreme Gonernour and Lord of all England not onely in politick and temporall matters but in spirituall and Ecclesiasticall also And that neither the Pope nor any other forrainer hath any power or Inrisdiction in or oner the Church of England Againe the former of these Oathes was brought in by K. Henry the 8. as his Maiestie confesseth in his Apologie in these words Sub Henrico octauo primùm introductum est Iuramentum Primatus sub eoque Thomas Morus Roffensis supplicio affecti idque partim ob eam causam quòd Iuramentum illud recusarent Ab eo deinceps omnes mei Praedecessores quot quot sunt hanc Religionem
doubtfull that the King is Primate or supreme Head of the Church who must be obeyed both in all temporall and Ecclesiasticall matters as hee that hath 1. an Ecclesiasticall Primacy 2. an Ecclesiasticall Iuris diction first to call Councells by his ovvne authoritie and secondly to create and depose Bishops for euery meane person may conferre a benefice and no mortall man may be supreme Iudge in controuersies of faith therefore these two last rehearsed are no branches of Ecclesiasticall Supremacy Therefore concludeth the Iesuit this Oath must not be taken I answer The Antecedent of this reason is most false For all Protestants in England acknowledge it to be certainly true none doubteth thereof namely that the King of England is the onely supreme Gonernor or as the Papists expound it Primate and supreme Head of the Church of England vvhom wee must obey in all causes both Ecclesiasticall and ciuill as him that hath the gouernment ouer all Ecclesiasticall persons and in all spirituall causes or as they expound it which hath the Ecclesiasticall Primacy or Iurisdiction Ecclesiasticall and therefore hath power to call Councells and to create and depose Bishops All our men with one consent thinke speake and swear this And so the Iesuits first reason with small adoe and no labour is put to flight But yet the Iesuit vrgeth the matter more articulately saying That the oath of the Kings supremacie hath so many parts in it as are thought to be distinct offices of the Kings supremacy and thereupon culleth out one of them which hee deemeth most absurd writing thus I A. B. doe sweare in my conscience that I will be faithfull and obedient vnto the King as often or vvhensoeuer hee shall by his owne proper authority create Bishops whom hee will and againe depose from their of fice vvhom hee will c. Whom he vvill Nay that is the proper speech of popish Antichrists Stat proratione voluntas Extrauag de trans Episc quanto My will standeth for a law But Christian Princes say thus Idpossumus quodiure possumus Wee can doe nothing but that which we can doe by law and right Therefore any Christian subiect and by name Dr. Tooker may sweare in this manner I A. B. doe sweare in my conscience that I will be faithfull and obedient to the King as often or whensoeuer he shall by his own proper authority depose Bishops for iust causes as Salomon did Abiathar But let Martin Becane put on the thoughts of an honest and sober man awhile and tell me Whether the oath of Supremacy containe so many parts as are supposed to be the offices or functions of the Primacie He saith putantur as are thought or supposed vvhat of any triobular or meane Writer of the English or Romane partie Fie fie who can abide this Nay rather the oath of the Kings Supremacy comprehendeth no more then those offices of the royall Supremacy which is manifest that the Kings of Israel in holy Scripture executed with commendation and so doth the Kings Maiestie write in the same expresse tearmes All which offices are articularly and exactly set downe by him in his Apology pag. 127. 128. And by the Bishop of Ely in his Tortura Tort. pa. 377. 378. collected out of confirmed by the vvord of God But heere I would desire the Iesuit to tell me vvhether the oath of the Popes Supremacy containe as many parts as are the offices and functions of the said Supremacie thought to be by the Iesuits Canonists Popes Parasits Popes themselues Then the Pope of Rome must be Vniuersall Primate and Bishop a in Concil Constanticâ—s paral Vspergen Denecessitate salutis of the necessity of saluation b Extra de Appel vt debitus glossa The Ordinary of all men c Harding in Iewel Def. par 5. cap. 6. diuis 4. Whose diocesse is the vvhole vvorld d Lib. 1. Ceremon Who beeing invested Pope ruleth the Citie the world e Francis Zabarella Who possesseth all the rights of all inferior Churches f Durand de Ordin et ministris Of vvhose fulnesse all Bishops receine g Hard. Iew. part 5. ca. 6. D. 7. Who may not be iudged either by Kings or the vvhole Clergie or the vvhole vvorld h Pet. de Palu de potest Pap. art 4. Who in no case for any crime vvhatsoeuer may be deposed either by the vvhole Church or by a Councell or by the whole vvorld i Ioh. de Parisijs de potest Regia Pap. 9. q. 3. Nemo All vvhose actions though as euill in themselues as theft and adultery we must so interprete as done by diuine inspiration So that k Di. 40. â—oÌ„ nos glossa it vvere a kinde of sacriledge to call the Popes fact into question who is free from all humane lawes Whose deeds although euill in themselues are to be excused as the murthers of Samson the thefts of the Iewes in Egypt and the adulterie of Iacob l Concil Tom. 1. in purga Sixti 9. q. 3. cuÌ„ta Whom to accuse is to sinne against the holy Ghost which shall neuer be forgiuen in this vvorld nor in the world to come as freed from the law of man Then is the Pope of Rome not as a meere m De Elect. et elect fundamenta in glossa Et CleÌ„ â—n prooemio in glossa man but Christ. n Hard. Iew. pag. 2. cap. 3. Di. 2. The Bridegroome of the vvhole Church So as by Panormitan De Elect. cap. licet the Pope and Christ make but one Consistory o Herue de pot Pap. ca. 23. Hee is alone the vvhole Church p Felin de const statut canon A vice-God q Ext. Ioh. 22. cumint nonnullos gloss Our Lord God the Pope r Dist 96. satis culdenter A God Å¿ Fran. Zaba Hard. Iew. p. 5. c. 6. D. 6. More then GOD. t Hauing diuine power to whom all power is giuen in heauen and in earth u Extra de transl Epis ca. Quanto Hostiensis Who sinne onely excepted can doe all that God can doe x Paschalis Papa De Elect et elect potest ca. Significasti He shall be aboue generall Councells y Angel Paris Hard. Iew. p. 5. c. 6. Diuis 14. Purgatâ—ry z Pet. de Palud de poâ—est Pap. art 4. The whole Church aa Nic. Cuâ—an The Scripture bb Extra de const stat Canon Felinus Angels cc CoÌ„câ—tl Lat. sub Leone sessio All power dd De Maior vnam Sanctam All things ee 15. Q 6. Authoriâ—â—te in glossa So as hee can dispute against the law of nature ff 16. Q 1. Quicunque in glossa Against the law of God gg Panor de diuortij Against the new Testament hh Summa Angel dict Papa And all the commaundements of the old and new Testament ii De translâ—t Epis Quanto Hostiensis So as he can doe as
* Deu. 13 10 Leurt 24.23 matter of religion and by Regall authoritie to punish the transgressors of them To call Councells of Synods by his authoritie f 1. Câ—ton 13.3 for reducing of the people to Gods worship h 2. Chr. 19.4 and purifying of the Templepolluted Touching persons To administer iustice vnto all of all sorts i 2. Chr. 29.5 who should be To speake as the Scripture doth The head of the Tribe of Leuie k 1. Sa. 15.17 no lesse then of the other Tribes The king no lesse of Clerkes then of Laikes To depriue the high Priest if he do deserue of his high Priesthood l 1. Reg. 2.27 In matters of Religion To breake down the high places To abolish strange worship m Exo. 32.10 to breake in peeces the brasen Serpent which Moses erected n 2. Reg. 18.4 In matters of Order To ordaine such things as pertaine to the comlinesse o 2. Chro. 24 12 Socrat. lib. 2 ca. 17 of GODs house and to suppressefriuolous and vnprofitable questions These by Dinine right are the rights of Regall Primacie To weet wherby the king may 1. Be called p Tort. Tort. p. 339 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Supreme head of the Church 2. Call Councells and presede in them 3. Make Lawes Ecclesiasticall 4. Constitute and depose the High Priests 5. Binde his subiects by oath to keep the lawes by him made To conclude hereby may the Aduersaries see that Regall Primacy is founded in the Scriptures and propagated from the first religious kings vnder the olde to the first religious Emperours and kings and so to our Soueraigne Lord King Iames vnder the new Testament and in that long distance of time nothing impaired or diminished What then neuer to decay I doubt it not What 's the reason Heare it out of Gods booke not out of triuials Iesuiticall q If it be of God Acts 5.39 you can not dissolue it Goe now Icsuite and play with your sooleries and very childish questions In the meane time let mee aske and answere in your owne words The Primacy Iesuiticall hath it lesse power in France for in Venice it hath none at all than it hath had there or else where So it appeareth Is it then in so short a time abated and diminished in France So men say Is it therefore neere his end I doe not doubt it What 's the reason Heare it from the Iesuites triuiall That which suddainly came for we know wel the swaddling clouts of Loyola the Iesuits Syre is soone gone BECAN Exam. Page 112 THE Primacie or Supremacie vnder King Henry King Edward and Qucene Elizabeth was Spirituall and Ecclesiasticall but vnder King Iames it is not so and what it will be is vncertaine Here is a Iarre Dr. HARRIS Reply IN my Concord booke I shewed in generall and in particular the Regall Primacy vnder K. Iames to be the selfe same which was vnder K. Henry K. Edward and Q. Elizabeth adding that it so would continue as certainely it will during this orthodoxall Religion among vs which I hope shall continue so long as the sunne and moone endure though the Iesuiticall and all other Papisticall bowels burst thereat I shewod it in general for that the Supremacie then was and now no lesse is The kings Supreme power in and ouer all causes and all persons within his kingdom Spirituall or Ecclesiasticall and therefore in the selfe same lawes of this kingdome then and now in force called The kings supreme Power Spirituall or Ecclesiasticall In particular I demonstrated the same by setting downe the most materiall points out of the expresse words of Scirpture wherein the kings saide Supreme power Spirituall or Ecclesiasticall consisteth in which saide both generall and particular points as there they are set downe all English Protestant Writers with full consent agree without any Iarre or difference whatsoeuer If this shallow Iesuite had had any sound matter in him in this his ExameÌ„ he would haue answered to the matter especially to those materiall points founded vpon the Scriptures and haue proued that either those particular points belong not to the office of Regall Supremacy or else that wee Protestant Writers iarre in some one or moe of those said materiall points gathered by the R. Bishop of Ely and there set downe as not warranted by holy writte to belong to kings but this Iesuite passeth them ouer with Noli metangere and onely sets before the Reader his twise sodden Ioathsome Colewoorts viz. That Mr. Burhill writeth thus We doe not giue vnto the king Primacy Spirituall or Ecclesîasticall but rather Primacy in and ouer causes and persons Spirituall or Ecclesiasticall whereas Mr. Burhil in his Appendix to the confutation of Eudaemon Page 283. cuts this Iarre all in sunder writing thus In the 21. chapter of my booke against Becane I purposely and plainly taught how the said Regall Primacy may be called both waies to weet Primacy Spirituall and Ecclesiasticall or Primacy in matters and ouer persons spirituall or Ecclesiasticall and that they who call it spiritual Primacy meane nothing else then wee vvho in regard of the cauillations and calumnies of the Aduersarie by Spirituall power vnder standing nothing else but power Sacerdotall or Episcopall call it Primacy in ouer causes and persons spirituall or Ecclesiasticall And that in the very thing there is no dissent at all among vs. What could be spoken more fully and plainly to put to silence the lying and iarring lips of this Iesuit BECAN Exam. Pag. 114. IT is your priuat fansy none but you will say that the King hath or that himselfe challengeth power to appoint or depose summos Pontifices the highest or chiefest Bishoppes vvho should rule ouer all the Christian vvorld and vvho dwell out of his kingdome as hee hath in his Preface monitorie protested Dr. HARRIS Reply BElike the Iesuit hath not read this Question in Saint Augustine and the answere vnto it Quid est Episcopus nisi primus Presbyter hocest Summus Sacerdos What is a Bishop but the chiefe Priest And accordingly Lactantius lib. 4. ca. 30. calleth euery Bishoprick Supremum Sacerdotium the highest Priesthood If the Iesuit could vnderstand Greeke I would produce Ignatius ad Trallianos putting the question and making answere vnto it as Augustine did thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What other thing is a Bishoppe but one hauing principality and power ouer all men Belike the Iesuit will be bold with Ruffin and tax him for calling Athanasius who was no Pope Pontificem maximum the highest Bishop But then comes in Hierom speaking of euery Bishoppe and dogmatizing thus Ecclesiae salus in summi Sacerdotis dignitate pendet The safety of the Church dependeth vpon the dignity of the highest Priest With vs in England are not only Bishops but Archbishops also euen Primats that is Patriarks ouer whoÌ„ the King in his Supremacy is Supreme Gouernour whom as he may nominat and appoint so vpon
THE ENGLISH CONCORD IN ANSVVER TO BECANE'S ENGLISH JARRE Together with a Reply to Becan's Examen of the English Concord By Richard Harris Dr. in Diuinitie 2. Tim. 2.16 Stay profane and vaine babblings for they will encrease vnto more vngodlinesse AT LONDON Printed by H. L. for Mat. Lownes and are to be sold in Paules Church-yard at the signe of the Bishops head 1614. TO THE KINGS MOST EXCELLENT Maiestie Iames by the Grace of of God King of Great Britain France and Ireland Defender of the true auncient Catholick and Apostolike faith and Supreme Gouernour in all Causes ouer all persons Ecclesiacticall within his Dominions So ordained to be by the Diuine Masestie Most Gracious Soueragine THat busie pack-horse Iesuit Becan maintaining what in his small power lyeth diametrall opposition to your Maiesties rightfull supereminet power Ecclesiastical To make the same seem ludibrious in the eyes of his adherents as King Dauid dauncing before the Arke seemed to be in the eyes of prophane Michal in his printed empty pamphlet stiled Dissidium Anglicanú brought as it were vpon the vvorlds Theatre fiue English Protestant Writers in defence of your Maiesties said Supremacy namely the most learned Reuerend Bishop of Ely with his two Chaplaines Maister Thomson and Maister Burhill also Maister Doctor Tooker and my Selfe as iarring among our selues in many and materiall points of the said Supremacy and therevpon hee concluded that your Maiestie hath no iuct cause to vrge the taking of the Oath of Regall Supremacy vpon your subiects sith the defenders thereof in writing cannot agree in the main reall and essentiall parts of it Which pernitious proiect of the Aduersarie caused me in my most humble dutie loyall seruice to your Maiestie eftsoones to write my booke of English Concord therein shewing and prouing the sweet harmonie whereby all the fore said fiue Writers vtter the rightfull Supremacy of your sacred Maiestie Now because some of your Maiesties Popish and English subiects haue turned the said pamphlet of Becan out of Latin into English thereby to cause that poisonfull canker to spread further and that Roman leprosie to ouerrun the outward faces and inward hearts of English Papists on this side and beyond the Seas To countermine that serpentine plot viz. to suppesse or at the least to stay the further progresse of that running Canker it seemed good vnto your Maiestie to commaund the translating of my said booke into English which was done accordingly But before it could be printed Becan had written and sent to the last Frank-fort Mart his EXAMEN of my booke of English Concord which forced me to annex my REPLY and Refutation of his Examen in the Interim in English also because the other are in English intending with all conuenient speed to send the same Reply augmented beyond the Seas in Latin that this importune Aduersary may see his reed Examen shaken downe and shinered all to peeces and also may behold the English Concord fully maintained and iustified in euery part and parcell of Regall Supremacie I humbly confesse vnto your excellent Maiestie that it grieued me at my very hart to spend so many good houres in refuting the Almanack-pamphlets of this shallow and in very truth vnlearned Iesuit wherein is not to be found any learning reading or indicious discourse fitting a Father-Iesuit but onely boy-like wranglings about either seeming Iarres in vvords or syllables or escapes of the Transcriber Printer or Corrector in some abcedary letters in numerall figures in quoting the middle paragraph-word for the first vvord of the selfe same Canon vvhereas the very expresse words or the very substantiall matter according to the meaning of the Author and the purpose in hand was faithfully set downe These trifles which with his shamelesse calumniations vntruthes and scurrilities make vp the very bulke of his triobulare booke though they might well haue been let passe as things of nought or buried in silence yet because wise Salomon aduiseth Sometimes to answere a foole in his foolishnes least my silence heerin should cause this Iesuit to growe more insolent or the Popish sort in their vngrations and rebellious deniall of this Oath more confident I haue made this Reply to giue him more matter to vvorke vpon It beeing my setled resolution through Gods assistance whiles I breath to iustifie in vvriting against this Iesuit both the rightfulnesse of your Maiesties Supremacie and also the vniforme agreement of the said Writers therein The rather because though this Iesuit by his sillie scribblings brings shame and disgrace to the Pope whose cause he vndertaketh to defend yet is thought not the vnmeetest Emissary of his Vnholinesse for that this Popeparasite with his hard forhead dare set forth in print any thing for his Lord God the Pope against your sacred Maiâ—stie be it for the matter neuer so impiously grosse and for the manner neuer soimpudently sourrilous Wherfore having tasted of your Highnes most Gracious patronage in my former labours I am emboldned to present these also vnto your royall view beeing more desirous of your Maiest sole iudgement to approue the lines defending regall iurisdiction then of a whole Colledge or councell of our Aduersaries Because such is the desert of your royall minde and penne as vvas by Sabellicus attributed to Cicero Pulchriùs illi multo fuit Latinum sermonem quà m Romanum Imperium auxisse So is it more honour to your excellent Maiestie if such a Prince bee capable of accesse of Honour that you haue by writing propagated the religion of Christ then if by battell you had enlarged your Dominions and Great Britaines Monarchie The one beeing the price of the death of Iesus the other your most lawfull patrimony by the death of your royall fore-fathers Which the Lord graunt you may so long enjoy as your owne royall heart desireth and all your louing subiects doe say Amen Your Maiesties most humble and loyall subiect RICHARD HARRIS A PREFACE TO all English Papists who approue not the Gun-powder Treason aunswering the Preface of BECANE For as much as Becane hath discoursed of an English Iarre about the Supremacie I am willing to vse a few words vnto you but in no case to be troublesome with any tedious Oration About two yeares since Becane wrote two Libel-pamphlets touching the Kings Supremacie th' one against the Apologie and monitorie Preface of our most mighty and gracious Soueraigne IAMES King of great Britanne Th' other against a booke called Tortura Torti or rather against the author thereof the most reuerend Bishop of Ely The smoaky fumes of which Pamphlet for they contained no solide matter in them were dispelled by Dr. Tucker Mr. R. Tomson Mr. Rob. Burhill and by Hainricus Salo-brigiensis Notwithstanding Martin Becane abideth conceitedly obstinate although there be many things which might haue cooled his heate and taken from him all lust of further brawling And principally these First the iniquity of his Cause Then your indifferent equitie Lastly the manifolde
our vniforme agreement in truth touching the kings Supremacy to be a seeming discord So that a short Reply to all the rest will be sufficient with reference vnto this yea euen to this one distinction of Regall and Sacerdotall rightly vnderstood ⧠Becans Iarre II. Question Whether that this Primacy which the King hath in the Church be Ecclesiasticall or Spirituall 1. THis is now another Iarre Vnder King Henry the 8. and King Edward this Primacy was alwaies called Ecclesiasticall and Spirituall as it appeareth out of Doctour Sanders whose words are these Caluinus Henrici Primatum Ecclesiasticum oppugnauit Caluin did oppugne King Henries Ecclesiasticall Primacy Againe Episcopus Roffensis quòd Heurici Primatum Ecclesiasticum nollet confiteri ad mortem producitut The Bishop of Rochester because he denied King Henries Ecclesiasticall Primacy was brought forth to die c. Andagaine Multi in custodijs propter negatum Ecclesiasticum Regis Primatum detenti Many were kept in prison for denying the Kings Ecclesiasticall Primacy In like manner Henricus mandauit vt filius in fide Catholica educaretur excepto Primatus Ecclesiastici titulo quem ei reliquit King Henry commanded that his Sonne Edward should be brought vp in the Catholike faith excepting the title of Ecclesiasticall Primacy which he left vnto him And yet more Stephanus Wintoniensis Edmundus Londinensis Cuthbertus Dunelmensis Nicolaus Wigorniensis Datus Cicestrensis Episcopi timide restirerunt pueri Regis Primatui spirituali imò simpliciter subscripserunt The Bishops of Winchester London Dutham Worcester Chichester did fearefully with stand the Spirituall Primacy of the Childe King nay they absolutely subscribed thereunto 2. Vnder Queene Mary that succeeded to her Brother King Edward in the Crowne this Title of Primacy was taken away in a Parliament held at London as witnesseth Iacobus Thuanus in the 9. book of the History of his time in these words Antiquatus ijsdem Comiths Primatus Ecclesiastici titulus The title of Ecclesiasticall Primacy was abolished in that Parliament The same was againe restored vnder Queen Elizabeth as testifieth the same Author in his 15. booke c. 3. But now in these our dayes vnder King Iames this matter is called into question Some not daring to call it Primacy Ecclesiasticall and spirituall but only Primacy belonging to Ecclesiasticall and Spirituall matters amongst whom is M. Doctor Andrewes or the Kings Chaplaine in his Torture of Tortus pag. 90. where he writeth thus Neque verò quoad spiritalia alium nos Regi Primatum tribuimus neque quoad temporalia alium Pontifici detrahimns quà m debemus Prior ille Regibus omni iure postertor hic Pontifici nullo iure debetur Neither doe we attribute one Primacy concerning spirituall matters vnto the King nor doe wee take from the Pope any other Primacy concerning temporall matters then vvee ought to doe The first is due vnto Kings by all right the later no way pertaineth to the Pope c. I vvhen I first read these vvords in the Chaplaines booke did thinke that hee had taken these two towit Primacy spirituall and belonging to spirituall as also these other Primacy temporall and belonging to temporall for one and the same thing But now it seemes that the Defenders and Interpreters of the Chaplaine to wit M. Tompson and M. Burhill do take it otherwise For so writeth M. Burhill pag. 55. of his Booke concerning this point Non dicit Primatum spirituatem sed Primatum quoad spiritualia deberi Regibus omni ture He the Chaplame doth not say that Spirituall Primacy but Primacu belonging to Spirituall is due vnto Kings by all right c. And theeag une pag. 133. in fine Etsi enim Regi tribuimus Primuth in Ecclesia non tamen Primatum spiritualent aut Eâ—â—â—siassicum ei tribuimus sed potius Primatum quoad les personas spirituales Ecclesiasticas For although we giue vnto the King Priâ—acy ouer the Church yet doe wee not gine vnto him Primacy spirituall or Ecclesiasticall but rathor Primacy belonging to things and persons spiritual and Ecclesiasticall c. And M. Tompson pag. 31. of his Booke also saith Non dixit Primatum Ecclesiasticum aut Spiritualem quasi formaliterintelligat sed quoad Spiritualia idest obiectiuè materialiter The Chaplaine said not the Primacy Ecclesiasticall or Spirituall as though hee vnder stood it form ally but for so much as it belong eth to Spiritual that is to say obiectiuely and materially c. In which sense the same Author pag. 95. saith Dicimus Regem gubernare quidem Ecclesiastica sed non Ecclesiasticè We say indeede that the King gouerneth Ecclesiasticall things but not Ecclesiastically 4. So as if you aske in England whether the King hath Primacy Ecclesiasticall or no It will be answered thus King Henry K. Edward and Q. Elizabeth had Ecclesiasticall Primacy K. Iames hath not Primacy Ecclesiasticall but onely so far forth as it belongeth to Ecclesiasticall things Hath then his Maiestie that now is lesse then they had So it seemes Is then the Kings Primacy in England so nipped and pared in so short a space So they say Is it then almost decayed and at anend I doubt not but it is What is the cause Hearben to the common saying What 's quickly got is quickly lost as also to that of the holy Scritture Si est ex hominibus consilium hoc aut opus dissoluetur Act. 5. 38. If this deuise or worke be of men it will be dissolued English Concord THE Primacy or Supremacy Regall Page 14 vnder K. Henry 8. K. Edward 6. Q. Elizabeth and K. Iames hath been is and will be one and the same That is to say Supreme Power Regalin the church Iewel Defons par 6 ca. 9. Duasi 1. et 2. wherby Kings may not Burne incense as Ozias did nor rush vpon Episcopall function nor preach the Gospell nor administer the Sacraments to the people nor bind nor loose The which with som of our Writers spoke of by Becane in this Question is to gouerne Ecclesiasticall things Ecclesiastically but execute those things only which belong vnto them as kings to performe that kinglie function therein which Dauid Salomon Ezechias Tortura Tort. pa. 381 Iosias and other of the most noble and most religious kings haue done and which was euer lawfull fora king to doe or particularly if you had rather thus The right and power by Regall authoritie to make Church lawes as that GOD should not be blasphemed a Dan. 3. 29 That God should be pacified in a fast b Iona. 3.7 and honoured in a festiuall day c Ester 9.26 and all such as we read to haue been made in the Code Authentiks and Capitulars by Constantine Theodosius Iustinian and Carolus Magnus Moreouer to delegate such as should iudge of the lawes so made d 2. Chr. 19.8 Further to binde his subiects by oath to keep those lawes e 2. Chro. 15 14. et 34. 32 yeain
deede no other but for that some thinke one thing and some another and they cannot or rather will not finde out the certaine and true Iudge who can decide the matter And this is the property of Hereticks But heere obserue with mee in the last place the guilefull disposition of Becan Doctor Tooker pag. 23. affirmeth that Princes are aboue the persons and not the sacred things as the vvord Sacraments and spirituall graces of the Church adding in the same page Sole ipso c I vvill make it as cleare as the Sunne that the chiefe care of the Prince must be had for things and causes Ecclesiasticall and that their supremacy especially consisteth in the execution of that function From hence the Iesuit maketh this collection The King by confession of Doctor Tocker is not aboue some Ecclesiasticall things as the vvord and Sacraments therefore aboue no Ecclesiasticall things as are the controuersies of Bishops Against Doctor Tooker his expresse meaning in the same leafe BECAN Exam. Pag. 204. YOu say Haintic and Tooker doe not dissent heerein Richard I admire your impudencie Hainric saith Christian Princes commendably haue determined controuersies of faith Tooker saith Christian Kings are not Iudges of faith These are vtterly repugnant there in none so blinde vvho may not heere see a Iarre For if they be no Iudges how can they iudge And if coÌ„mendably they iudge matters of faith they must needes bee Iudges of faith It is certaine Hainric is of opinion that the King is supreme Iudge of faith amongst men in this life or vvhich is all one the supreme President of Councels GOD onely is absolutely the supreme Iudge or President of Councels Wee say The Pope amongst men is supreme Iudge You say The King or Emperour Dr. HARRIS Reply HEere is nought else but the empty froath of the selfe-same things reiterated Doctor Tooker saith The King is not supreme Iudge in controuersies of faith amongst men Hainric averreth the same Hainric saith Christian Kings laudably haue iudged and determined matters of faith Doctor Tooker knoweth and acknowledgeth the same Impudencie it selfe would hardly say there were any iarre heerin But the Iesuit cannot conceiue how one may commendably determine a controuersie in any matter vnlesse he were the onely supreme Iudge euery vvhere touching that matter As though Iames did not determine that controuersie of faith in the CouÌ„cell of Hierusalem Act. 15. v. 19. And yet the Iesuit will not permit Iames to be supreme Iudge in controuersies of faith As though Daniel did not commendably iudge determine the controuersie touching the chastitie of Susanna and yet Daniel was no supreme Iudge of womens continencies or incontinencies When in the first Nicen Councell the controuersie amongst the Bishops was Whether Bishops Priests Deacons or Subdeacons should sleepe vvith their wiues which they had maried before they were in orders And when the rest of those Fathers wold haue made a Canon prohibiting the vse of their wiues Paphnutius grounding himselfe vpon that in Scripture Mariage is honour able among all men and the bed vndefiled determined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The companie of man and vvife to be cleanenesse and chastitie And therevpon saith Sozomen Lib. 1. cap. 22. Paphnuij sententiam approbauit Concilium et de hac re nullam legemtulit sed eam in cuiusque arbitrio non in necessitate poni voluit The Councell approeued his sentence and would not make any such Canon but left it free to the choice of euery one of them And yet Paphnutius vvas no supreme Iudge of all such matters The Iesuit would disdaine to call Hosius Bishop of Corduba supreme Iudge in controuersies of faith yet Athanasius in his second Apology writeth thus of him In qua Synodo dux ille et Antesignanus non fuit Qua Ecclesia istius Praesidentiae non pulcherrima monumenta retinet In vvhat Councell hath not Hosius beeâ—e chiefe and President vvhat Church is vvithout some notable monuments of his Presidentship But why doth not the Iesuit answer vnto Socrates who writeth the very same that Hainric affirmeth herein and much more in the Proem to fift booke where hee hath these words Passim in historia Imperatorum mentionem propterea fecimus quod exillo tempore quo Christiani esse coeperunt Ecclesiaenegotia exillorum nutu pendere visa sunt atque adeo maxima Concilia de eorum sententia et conuocata fuerunt et adhuc conuocantur Therefore in this history haue we mentioned the Emperors because since they first became Christian the Churches affaires depended vpon them and the greatest Councels were and are assembled by their command Surely if to bee Presidents in those greatest Councels be all one as to be supreme Iudges of faith so the Iesuit heere would haue iâ— how can it be avoided but that Emperours were supreme Iudges in those controuersies handled in the said Councels and so in controuersies of faith for such controuersies vvere handled in them seeing that as that great learned man and Cardinall Cusanus in his book of Concord Lib. 3. chap. 16. writeth and he writeth as he sound it That Emperours or other Senatours vvere alwaies Presidents and had the Primacie in those said greatest Councels The Iesnit cannot deny but that Cusanus so writeth vvherefore then doth hee not shape Cusanus his aunswere VVherefore Because a man may as soone expect water out of a Flint-stone as any indicious learning or reading from this so vnlearned and shallow Iesuit If the Pope should be that vniuersall Bishop or supreme Iudge of còtrouersies in faith then as said Pope Gregory the great If he erre in the faith all the members of Christs Church then liuing must erre in the faith Then Hereticks Apostates from the faith and the principall Authors of that Apostasie that is Antichrists viz. Popes may be supreme Iudges of controuersies in faith Which is impious and absurd For as Lyra in Math. cap. 16. saith Constat c. It is certaine that many Popes haue beene Apostates from the faith Therefore we hold no man to be supreme Iudge in controuersies of faith because All men are lyers Therefore we say The Lord alone is supreame Iudge because as Augustine against Cresconius the Grammarian lib. 21. chap. 2. saith Dominus semper veraciter iudicat Ecclesiastici autemiudices sicut homines plerumque falluntur God iudgeth alwaies truly others euen Ecclesiasticall Iudges are most commonly deceiued BECAN Exam. Pag. 206 TOOker heerein followeth your King vvho in controuersies of faith sendeth euery man to his owne priuate conscience for so he vvriteth in his Praeface Monitotory Opto vt velitis I wish you would diligently read ouer the Scripture to take from thence the rule of faith and to place the foundation of your faith in your owne certaine knowledge and not in the vncertaine opinion of others Which is all one as if he had said There is no certaine iudge in the matter of faith but euery one is to rest in
Niniuch serued by compelling the vvhole Citie to pacifie the Lord. Euen as King Darius serued by breaking the Idol in pecces Euen as King Nabuchodonosor serued by making a godly and laudable lawe that vvhosoeuer blasphemed the God of Sydrach hee should be destroyed and his house razed In this therefore Kings serue the Lord in that they are Kings vvhen they doe those things for his seruice which they cannot doe but as they are Kings If therefore the Iesuit had seriously knowen how to distinguish these things hee might haue acknowledged that Maister Burhill and Maister Thomson agreed with the reuerend Bishop in this point Especially when Maister Thomson in pag. 78. writeth thus expresly and distinctly Omnes principes etiam pagani c. All Kings yea very Pagan Kings objectiuely haue supreme power ouer all the persons of their subiects both in sacred and ciuill things especially to attemper their measure and permit their exercise vvhich thing is witnessed by the Chronicles of all Nations Although the Pagans vsed that their power against the Lord yet vvas it a fault of the men abusing their power giuen them of God to a good end and not any fault of the power at all But yet by a farre more speciall regard did this power in Ecclesiasticall matters of old belong to the good Kings of Israell and now also to Christian Princes For they as bceing of the lewish Synagogue and these as beeing of the Church haue a greater and more speciall right in all causes of the Church then if they were meerely and onely Kings Wherefore in one respect it was said to Cyrus Pastor incusestu Thou art my Shepheard and in another respect to Dauid Tu pasces populum meum Israel Thou shalt feed my people Israel Which thing Iremember our reuerend Bishop hath admonished in another place And speaking to Becan himselfe pag. 94. hee concludeth with these words Haec facilia sunt intellectu miror te tantum Theologum hic haesisse These things saith hee are easie to be vnderstood and I cannot but vvonder that Becane vvho is magnified by the Papists for so great a Diuine should faile in a point of such facilitie Heere you may perceiue Readers that there is a constant English concord and no Iarre among vs at all wherein these two things offer themselues to bee considered First the Logick and secondly the plainnesse or rather ignorance of this Iesuit or at the least a Iesuiticall iarre or the Primacy of Kings established by the Iesuits themselues 1. Thus he reasoneth out of Maister Thomsons and Maister Burhills opinion All Kings yea popish and pagan haue a primacy in their Kingdoms Ergo saith the Iesuit it must needs follow that all persons liuing in those Kingdoms are bound to doe all things though neuer so vvicked which are by them commaunded Is this the Diuinitie of the Iesuits Math. 23. 2. Our Sauiour speaketh thus to his Disciples The Scribes and Pharisees sit in Moses chaire all things therefore vvhich they commaund you to doe that obserue and doe Acts 4.18 There the same Pharisees out of the same chaire forbid the Apostles that they speake and preach any more in the Name of Iesus Therefore may not the Iesuit as Logically conclude that the Apostles are bound to obey them and then no more teaching in the Name of Iesus But Peter and Iohn answered them other wise Whether it be more iust vvee obey GOD or man iudge yee And after this manner writeth Isidore in the Canon law Si is qui praeest 11. q. 3. out of Basil St is qui praeest prohibet vobis quod a Domino est proeceptum c. If hee that sitteth chiefe forbid you that vvhich is commaunded of the Lord or on the contrary commaund that vvhich is forbidden of the Lord let him bee accursed of all them that loue God and reckoned a false vvitnesse and sacrilegious person The Romane Catholiques of Venice of Sorbona many other Noble-menan France acknowledge the Popes supremacy in the church but if the Pope should commaund them to become his subiects in temporall things etiam in ordine ad spiritualia in behalfe of spirituall causes or if hee should authorise the Alcoran and commaund them to follow it would they thinke you obey his vvill Then must they doe against their conscience If they doe not obey him then what shall become of the Popes Primacie I will beate you with the scourge of your owne tongue Perhaps they vvill aunswere They vvill obey vvhen they thinke good Shall therefore the papislicall Catholiques in France and in Venice take vp this saying Heere O Pope wee thinke good to obey your Holinesse commaund in this point and not in that and then farewell the Popes supremacy Thus much of the Logicke of Becane Now for his plainenesse or plaine ignorance these are the words of the Bishoppe of Ely in Tortura Torti pag. 39. Dominia non fundantur in fide sic infidelitate non euertuntur Quin rex quinis cum de Ethnice Christianus fit non perdit ius terrenum sed acquirit nouum Gouernments and principalities are not founded vpon belieuing and therefore are not ouerthrowne by infidelitie But vvhen any King is made a Christian of a Pagan hee loseth not the earthly right he had before but acquireth a new right Thus farre our vvorthy Bishoppe Now saith the Iefait in these words The Chaplaine teacheth that Pagan Kings haue no Primacie in the Church but they receiue it by their conuersion to Christianitie But I say that these are not the words of the Bishop of Ely onely but before him of Cardinall Bellarmine De Roman Pont Lib 5. cap. 2. et 3. Dominium non fundatur in gratia aut fide Christus non abstulit regna ijs quorum erant c. Lordshippe and principalitie is not grounded on grace or belieuing Christ tooke not away Kingdoms frons them to vvhom they belonged for hee came not to destroy things vvell established but to perfect them Therefore vvhen a King is made a Christian which vvas a Pagan hee loseth not his earthly Kingdome which hee had obtayned by right but acquireth nouum ius a nevv right Which nevv right if Becane may be belieued as an Interpreter or Concluder or Iudge is the Primacie in the Church And so we haue him crying guiltie confessing the question let vs sound the victory For if there be no iarre heere betwixt the Iesuits about this Primacie then haue wee plainly confirmed and euicted them that Christian Princes haue a Primacie in the Church For so Bellarmine expresly and dogmatically affirmeth That Ethnick Kings becomming Christians acquire a nevv right Which new right by confession of Becane is the Primacy in the Church Therefore Christian Kings haue a Primacie in the Church But vvhat is the Primacie of Pagan Kings as Pagans I leaue it to the Papists themselues to consider BECAN Exam. Pag. 212 I Doe not take away the Supposition out of mine ovvne opinion
much as God can doe And I will yet deale more articulately and plainly kk Ioh. de Paris de Pot. Reg. Pap. Auentinus l. 6. Hee shall be Lord in temporal things thorough the vvhole world directly indirectly ll De Maior Solitae Anto. de Rosâ—l The King of Kings and Lord of Lords mm Dist 98. Si Imper. in gloss Extra de foâ—o coÌ„petent ca. Licet Beeing aboue all Emperours as his vassalls nn De Maior vnam sanctam Hauing of his owne both swords oo Auent in Adriano 4. Anno 1154. Beeing set ouer Nations and Kingdoms to destroy to pluck vp build and plant pp Hard. Iew. p. 5. c. 6. D. 8. From whom alone all Emperours hold their Empires qq Auent in Adrian 4. In vvhose power it is to giue them or take them from vvhom hee vvill rr Carion de Alexand. 3. Who treadeth the necks of Kings vnder his feet Å¿Å¿ Caelestinus Papa Vide RogetuÌ„ Cestrâ—nsem et Houenden And to conclude vvho crowneth Kings with his feet and vvith his feet againe spurneth the Crowne to the ground tt De Maior Solitae gl Beeing seuentie times seuen greater then the greatest Kings I will yet expresle the matter more articulately uu Lyra in Dâ—ut c. 17. Hee shall be so absolute a Iudge of all Controuersies that if hee shall say the right hand is the left or the left hand the right his saying is to bee belieued And this is the opinion of Bellarmine xx De Pont. Po. li. 4. c. 5. If the Pope should commaund vice and forbid vertue the Church were bound to belieue that vertue were euill and vice were good And they giue this reason thereof yy Panor de Constit c. 1. The fulnesse of the Popes power excelleth all Positiue lawes zz De transl Epis Quanto glossa Hostiensis ibidem and it sufficeth that the Popes will goe for a law whereby he can make righteousnes of vnrighteousnesse And heereupon Philelphus Decad. 6. Hecast 9. beautifully describeth the Pope as Antichrist saying Non Scytha non Turcus non quiterrore Damascum Aegyptumue tenet sed maximus ille Sacerdos E medio templi nostrum emersurus in axem Antichristus erit quise canit ore colendum Pro christo cuius refer at nomenque vicemque Which I English thus No Tartar grim or Turk or feared Saladine Shall be that Antichrist but that high Priest That midst the Temple sits adored with dread dinine Who beares the name Vicar is of Christ. I might be infinite in numbring the seuerall offices which are thought to be the offices of the Romane Primacie out of which I wil frame this after Becans maner I A. B. doe publiquely testifie and sweare in my conscience that I will be faithfull and obedient to the Bishop of Rome as often or whensoeuer hee shall by his owne proper authority directly in temporall causes create Emperours vvhom hee will or by the same power depose vvhom hee vvill If this part onely of the Popes Supremacy should be exacted of all the Iesuits what doe you thinke would bee done Would all thinke you yea they which adhere vnto the Pope sweare this Let them sweare that would as Baronius Triumphus Carerius and almost all the Canonists and many other famous Popish Writers Yet I amsure that Bellarmine and Becane if they be constant men will neuer sweare For thus writeth Bellarmine Papa not habet vllam merè temporalem iurisdictionem directè iure diuino lib. de Pont. Rom. 5. cap. 4. The Pope hath no meere temporall iurisdiction directly by the law of God And Becane in his Refuration pag. 18. Acprimum non disceptamus de primatu in temporalibus illum quisque Rex insuo regno legitimè habeat Wee dispute not of the Primacy in temporall causes let euery King in his kingdome lawfully possesse the same What then Is this so sure a ground with Bellarmine and Becane that they firmely determine to lose their liues like many glorious Martyrs in this kingdome rather then to admit the Popes supremacie abiure the Kings For this is thought to be one of the prime offices of the Popes supremacy That the Pope is Lord of the whole world directly in all temporall causes But this is vtterly false in the conscience of Becane and Bellarmine Or whether partly for preseruation of externall peace and gouernment which these menesteeme more then their faith and religion or partly that one of them may be made Pope the other a Cardinall which good fortune may befall them heereafter will they sweare against their owne conscience vnto the Popes supremacie with all functions which are thought to be parts thereof and thereof shall be branded as Carerius hath marked them to be impious Polititians of our time deseruing rather the name of Hareticks then of Catholicks Of whom may Pope Paul the fist truly affirme That he hath found more truth in sauage wilderobbers then in these kinde of men viz. the Iesuits which teach practice the Art of Equiuocation euen in their solemne swearing And thus much for the first reason which I am sure is enough if not too much for Bellarmine and Becane also His second reason is this King Iames dooth often protest that he claimeth no more right or iurisdiction ouer the Church then did the Kings in the old Testament long agoe But the Kings in the old Testament could not compell their subiects to sweare such an oath as this is I A. B. doe openly testifie and in my conscience declare that Ieroboam is the onely supreme Gouernor of this kingdome of Israel as well in spirituall as temporall matters And that no forrainer hath or ought to haue any iurisdiction power superiority or authority in this kingdom Ergo King Iames c. And a little after hee explicateth his Minor proposition thus After King Salomon there vvere two distinct kingdoms Iuda and Israel and there vvere two Kings vvhereof both had their successors There vvere Priests and Leuites in both who vvere chiefely ruled by the high Priest who liued in Ierusalem And yet Ieroboam could not lawfully say to his Priests and Leuites you shall not obey that High Priest resident in Iuda you are exempt from his iurisdiction c. So Becane I answer Can any man endure either in a Diuine so great ignorance or such malice in a Iesuit As though the Kings Maiestie did euer belieue write or so much as dreame either that all those things which the wicked Kings of Israel of whom Ieroboam was ring-leader did practice impiously in Ecclesiasticall matters or that all that iurisdiction which those vngodly kings did challenge ouer the Church doth belong to the King supremacy Of Ieroboam thus speaketh holy writ 1. Kings 12.28 The King made two golden Calues and said vnto the Israelites It is too much for you to goe vp to Ierusalem Behold the Gods that brought you vp out of the Land of
intestine Iarres and differences of Romane Writers about the Popes Supremacie and our full agreement in the Kings Supremacie What shall I neede to speake of the iniquity of his Cause For it fights against the Church of Christ in the behalfe of the honour and Soueraignetie of Antichrist after the manner and biasse of Icsuits And in this case what one of the forenamed hath he not iust cause to feare Againe your indifferent equitie wherein with the Venetians and the Parisian Sorbonists you detest the Iesuites who seeke to iustifie their Cause by the imprisonments bonds and deaths of Traitors suffered for their rebellions against their natiue Kings whose hands vnlesse they were the hands of this Becane would it not shake and cause to let fall the penne whose spirits though neuer so lofty would it not depresse infringe and dissipate saue onely of Becane But very impiously and impudently doth he apply to the Gun-powder Traitors that which Saint Paul 1. Cor. 4. wrote of the persecuted Saints viz. You are made a gazing stock to God to Angels and to Men. Let them be so since the Iesuite will haue it so 1. Agazing stock to God who beholding their trecherous and couert conspiracies against their most gracious Soueraigne his Anointed as the Iesuite here confesseth laugheth them to scorne enfeebling their forces for our victory and preparing hell fire for their eternall punishment 2. A spectacle to Angels who wondring there be any so much as stiled with the name of Christians that tremble not to call the royall Supremacies of Kings in the Church ordained by God himselfe grounded vpon Scriptures practised with commendation by the best both Kings of Israell and Emperors Christian Potentissimos Inferorum Principatus The most potent principalities of hell reioyce to beholde such infamous and execrable Traitors committed to the safe custody and torture of spirituall wickednesses Lastly A spectacle to men who being dispersed through the whole world and but hearing of these most inhumane and bloudie Iesuiticall conspiracies more sauage then cruelty it selfe are inflamed for the Lords Anointed to vndergo perpetuall combats with all these pestilent Emissaries of Antichrist Moreouer if you know not with what great varietie inconstancy and vanitie of opinions the popish Writers trauell and with what vniforme consent of all our Writers the Kings Supremacie is maintained listen and read-ouer but cursorily this little Booke which here I present to you and in it you shall finde particularly expressed before your eyes wherein and in what heads they differ among themselues about the Popes Supremacie and how we accord in the Supremacie of our King And heere it much concernes your desire of peace and tranquillitie to obscrue how gallantly this Becane presenteth himselfe to you with his counterfaite and childish wiles to entrappe you wherein he playeth his prizes so skilfully and subtilly to circumuent you that by his onely cunning hopeth to gaine no small praises But seeing he is ready for the combat I will so prouide that he shall not finde me vnprepared not only to meete with his blowes but also to repell them and to turne them backe againe vpon his owne head Of which our conflict I desire you to be Spectators In the meane time I beseech the most mercifull heauenly Father to grant you zeale according to knowledge c. The most desirous of your saluation Richard Harris Becan Exam. By the way of a lie and calumnie you write that I did vse that of the Apostle You are made a gazing stock to God Angels and Men of Traitors I did not vse it of Traitors but of those Catholikes who are with you imprisoned banished spoyled of their goods and fortunes or also put to death You knowe who they are Dr. HARRIS Reply I Knowe the Iesuite heerein belyeth this State most impudently by which none but traiterous or at least seditious obstinate Cacolikes not any one meerly for faith or religion haue been or are imprisoned exiled dispoyled or executed 2. The Iesuit here confesseth that those said traitors were Catholikes and themselues euen the Gun-powder-traitors confessed that their treason was vndertaken for their faith and religion So traiterous and dangerous to Christian States is the Iesuited Popery 3. This Becane in his cōscience thinketh that these words You are made gazing stocks were and are most fitly and truely to bee applyed to Garnett that cunning but arch-traitour viz. when hee was dismembred and his head and quarters fixed on high to be gazed on 4. The present Iesuited Romish faith is impious heresie and Idolatrous blasphemy the religion is grosse superstition and open rebellion against God and the King or rather an open profession of the lawfull killing of Kings Gods Anointed by the meanest vassals of the said Kings authorized by the Pope to kill them As it is plainely set downe by Suarez in his late booke against our King Lib. 6. chap. 4. imprinted by publike authoritie with priuiledge Therefore by all lawes diuine and humane why may not all such Iesuited Cacolikes be most iustly imprisoned dispoyled exiled or executed as guiltie of high treason for this their traiterous and rebellious faith and religion so stiffely maintained by them especially when as by their owne popish doctrine Hereticall obstinate Schismatikes such as indeede all those Cacolikes are may be imprisoned and dispoyled of goods lands and life it self and when as so many thousand deare Saints of the Lord meerely for their orthodoxall faith and pure religion haue beene in their bloudy Inquisition and other popish persecutions most sauagely tortured euen to death Therefore with great impudency doth he charge vs with shedding the bloud of Martyrs for faith and religion from which wee are as free as they therein are guilty 5. No small number of popish Martyrs so canonized and enrowled amongst them were in truth haynous and diabolicall Traitors against the King Queen and State heere and accordingly were here executed therefore indeede these words You are made agazing stock c. the Iesuite applied to Traitors to wit such popish Martyrs 6. Lastly the exceeding clemency of our King towards the now imprisoned seditious and treacherous Cacolikes is such that they fare more deliciously and liue more sportfully I might well haue said riotouslie then millions of his Maiesties good subiects doe who enioy their libertie This is too too well knowne And this forsooth is that hard-hard vsage and hot persecution which hath bred this Iesuiticall exclamation BECANVS Iarre THE Kings Supremacy in the Church of England is a new thing It began vnder King Henry the 8. continued vnder King Edward the 6 and Queene Elizabeth and now vnder King Iames the same is rent and torne in peeces with so many domesticall iarres and diuisions that long it cannot stand So as Christ in the Gospell said full well Omne regnum in se diuisum desolabitur Euery Kingdome diuided in it selfe shall be destroyed But what and how great these discords be I will shew in these