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
* 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
peremptorily or obstinately refuse to take the same oath The like interpretation of the oath of Supremacy holdeth now vnder our K. Iames was of force vnder King Edward 6. and King Henry 8 whereby it appeareth that to imprison or execute any here for not taking the oath of Supremacy is all one as to imprison execute Traytors for not acknowledging their Kings Soueraigntie and for acknowledging the Popes Soueraignetie ouer their King in his prerogatiues Royall Crownes Kingdoms and life it selfe BECAN Exam. Page 154 YOu aske whether those 6. offices viz. to call Councels make Ecclesiasticall lawes confer Benefices create depose Bishops excommunicate the stubborne iudge controuersies Ecclesiasticall did properly belong to Peters Primacy or which of whose offices hoe exercised as Primate But this is not to the matter The Question is here whether your Writers agree that your king as supreme Gouernor may do those offices I say they Iarre therein Do you help them Touching the power total Councels D. Tooker iarres with himselfe with Hainric For Tooker saith that the calling of Councels doth primarily belong to Kings and from them is deriued to Bishops And yet he saith That the Apostles called Councels by Diuine right Therefore not from Kings right Therfore by Diuine right the Apostles successors that is Bishops and not Kings haue power to call Councels And this is against Hainric and Tooker himselfe Dr. HARRIS Reply OVR gratious King Iames in his booke of Apology c. vindicated and proued his rightfull Supreme Power or Gouernment in all Causes and ouer all Persons Ecclesiasticall within his Dominions Vpon that this Iesuite Becane inferred That then our King had power to call Councells To make Ecclesiasticall lawes To create and depose Bishops To conferre benefices To iudge Ecclesiasticall controuersies otherwise that he neither was nor could be Primate or Head of the Church because all those were offices properly belonging to the primacy Hainric in his Becano-Baculus denied that his consequent as Dr. Harris in his English Concord here doth because their chiefe Primate and Head Pope Peter did neuer as Primate challenge to himselfe or execute any of those offices and for that neither in Scripture nor any Ancient Father is found any of those offices properlie to belong to Peter as Primate or Head of the Church The Iesuits forces being too weake to grapple with Hainric therein Hainric tooke vp Becane his owne description And thence irrefragably concluded our King to bee Primate and Head that is Supreme Gouernour of this Church Which is all one as if he had taken from Becane his owne cudgell and beaten him soundly black and blew therewith as became Becano-Baculus to do Yet Christian Reader consider what iust cause Hainric had and I haue here to vrge the Iesuite to shew especially in this particular what generall Councell cell Peter did call as Primate or what Scripture or Ancient Father did attribute to Peter as Primate any power to call generall Councells All the Iesuites in the world with all the learning and reading they haue can not shew it Whence necessarily by Popish rule it will follow that Peter was not Supreme Primate of the whole Church and consequently that the Pope is not Supreme Primate of the said Church On the other side our Writers haue out of the Scriptures and Ecclesiastical Histories demonstrated that the most religious both Kings vnder the Law and Emperours vnder the Gospell haue called general Councels for which they are generally greatly and worthily commended The Iesuite knowing this to be most true and not able to answere it runnes into his starting hole and saith that it is not to the matter when inceed it sticks in the very bowels of the matter and hangs so fixedly in the Popes liuer as no Iesuiticall Dictamne can draw it forth In this one point of Regall Supremacy the Iesuite can not produce any two of our Writers who doe not fully agree As for Hainric and Dr. Tooker they both write vniformally that it belongeth to orthodoxall Kings and Emperors when any such are to call Councells Here therefore the Iesuite being at a non-plus and brought to his shifts faineth a Iarre betweene Dr. Tooker and himselfe Well then belike when Bellarmine in his writings differeth from himselfe that is at least an hundred times those discords must be stiled Popish Iarres but how doth Becane proue that Dr. Tooker is in this point against himselfe Forsooth because he faith that the Apostles viz. when there was no Christian Emperour by diuine right called a Councell Then the argument runneth thus All the Apostles ioyntly in time of Persecution lawfullie called one Councell onely of some few persons within one Citie Therfore in time of Peace not Christian Emperours but onely and all Bishops in the Christian vvorld ioyntly must call all generall Councells throughout the vvhole Christian vvorld What cable strong enough and long enough can the Iesuit get from all the Iesuiticall crue so to tye these together that the consequence may hold for good For heere is a manifold Non sequitur 1. From one particular act of Apostles to a generall rule of all Bishops 2. From times of Persecution to times of Peace 3. From times when there were no Christian Emperours to call Councells vnto times when there were some to call and indeed did call all euery one of the most renowned generall and orthodoxal Councells to weet the first six of them Becane dare not say that the 4. first generall Councells which Pope Gregory the great esteemed as the 4. Euangelists were vnlawfully or against diuine right indicted or called yet were they all called by Emperours and not by Popes viz. The first Nicen Councell by Constantine the great The first Councell of Constantinople by Theodosius the first The first Coūcell of Ephesus by the Emperor Theodosius the second The first Councell of Chalcedon by the Emperour Martian Vnto which Councells the Emperours by their Letters called as well the Popes of Rome as other Patriarchs If Pope Leo the first had knowne any such diuine right of calling generall Councells to be in him and not in the Emperour hee would neeuer have stooped so basely as suppliant vpon his knees to entreat the Emperour and the Empresse by himselfe and by others to call a generall Coūcell for what else had this beene but treacherously to request the Emperour to bereaue him of his Diuine right as Becane heere calls it and by usurped power to be practised by the call of generall Councells to extinguish that Diuine right Popish Primacy That is to extinguish their Catholick faith For now the Papall Supremacie is the very capitall and maine point of their Catholick faith To shut vp this chapter question Becane sitting vpon his Cathedrall Tripos should heere determine these two Questions following First whether Bishops onely or Archbishops onelie or onely Patriarches for these may not bee confounded as one and the same be the Apostles successors
faith Touching the Reall presence there is no discord amongst vs but therein are discords endlesse amongst the Papists as in the other points heere mentioned though this Iesuit with brasen face deny the same If any man hauing an honest and good hart doubt in any matter of faith our King hath heere put that man in the King of heauen his high way to put him our of doubt viz. by sending him to the Law Esay 8. and to the Gospell Thirther flie wee and not to our King in controuersies of faith But miserable Papists who leaue the law Gospell as dead Inke whither should they flie in their controuersies of faith To the Pope belike as the Thomists and Scotists did The case was this There fell out betweene those two Sects this odious quarrell Whether the Virgine Mary were conceiued in sinne or no. The one side said yea The other faction cried nay Their factions encreased the Schooles were enflamed the world troubled No Doctor no Coucell was able to accord them The Scotists alleaged for themselues the Councell of Basil The Thomists said that Councell was disorderly summoned and therefore vnlawfull In the midds of these broyles Pope Sixtus tooke vpon him as supreme Iudge to determine that controuersie in faith between them When all the world expected his resolution desirous to bee satisfied in that question The Pope commaunded both the Thomists and the Scotists to depart home and to dispute no more of that matter and so left them as doubtfull as he found them Could not a Supreme Iudge made of clowts haue done the office of a supreme Iudge therein as vvell as Pope Sixtus that is to say haue done iust nothing Lastly whereas this trifling Sophister framing his childish argument Papist Writers iarre in many points Therefore English Writers iarre not in the poynt of their Kings Primacy vpon the anvile of his owne fantasie onely and so framed would father it vpon mee let his fatherhood learne by this reply that my onely scope therein was in vrging him to the quick by those obiected iarres as it were by so many incisions of his Basilica vaine to giue a vent vnto that falt fierie scoffing humour of his at our seeming iarrs which in his plethorick body was so redundant and put◠ifying in him As also to giue him to vnderstand how pat those words of our Sauiour Christ fall vpon his head Math. 7. v-5 viz. Hypocrite first cast out the beame out of thine owne eye and then shalt thou see cleerely to cast out the mote out of thy brothers eye Their Popish Iarres are Beame-Iarres our English seeming Iarres are lesse then Mote-Iarres In truth they are no Iarres at all but true Concords And thus is his froath once againe scattered to nothing ⧠Becans Iarre XII Question Whence and by vvhat Title hath the King his Primacie in the Church 1. THe sense heereof is Whether the King precisely in that hee is a Christian King hath the Primacy of the Church The former part of this point Ma. Thomson seemeth to approoue pag 78. where he saith Omnes Principes etiam Pagani obiectiuè habent supreman potestatem in omnes omnino personas suorū subditorum generatim in res ipsas siue ciuiles sint siue sacrae vt in cultu diuino Religione procuranda saltem quoad modum exercitium All Princes yea euen those that bee Pagans haue for the obiect of their supreme power all manner of persons that be their subiects and generally all things vvhether ciuill or sacred as in advauncing Gods honour Religion at least-wise so farre forth as belongeth to the manner and exercise thereof c. And then againe pag. 94. Primatus est Regium bonum quod Censurâ tolli non potest Nec est absurdum Regem velut Ethnicum esse Primatem Ecolesiae Primacy is a certaine Kingly right that cannot bee taken away by censures Nor is it absurd that a King as he is an Ethnicke be Primate of the Church c. And yet further in the same place Rex Ethnicus cum Christo initiatur non acquirit Primatú de nouo An Ethnicke King saith hee vvhen as hee is instructed in Christ or the Christian faith doth not purchase any new primacie c. To whom consenteth Ma. Burhill pag. 251. thus Rex titulo Registemporalis potest sibi vindicare assumere Primatum Ecclesiae A King by the title of a temporall King may claime vnto himselfe and take vpon him the Primacie of the Church c. And pag. 267. Rex etsi iustissimè excommunicatus non amittit Primatum in rebus Ecclesiasticis A King although he be most iustly excommunicated yet doth he not loose his Primacy in Ecclesiasticall matters c. 2. My L. of Ely now he teacheth vs a quite contrary lesson in his Tortura Torti pa. 39. where he averreth that the Primacie of the Church doth belong to the King not because hee is a King but because hee is a Christian King and therfore Ethnick Kings haue no Primacy in the Church so long as they remaine Ethnicks but doe then receiue the said Primacy when they are made Christians and loose the same againe also when they be excommunicated His vvords are these An non Regi Ethnico praestare fidem fas Imo nefas non praestare In Ethnico enim est vera potestas temporalis idque sine ordine ad potestarem Ecclesiasticam Is it not lawfull then to yield Allegiance to an Ethnicke King Nay rather not to yield it is a vvickednes For in an Ethnicke there is true temporall power and that vvithout respect to Ecclesiasticall power c. And a little after Rex quiuiscùm de Ethnico Christianus fit non perdit terrenum ius sed acquitit ius nouum Itidem cùm de Christiano sit sicut Ethnicus vigoresententiae amitut nouum ius quod acquisierat sed retinet terrenum ius in temporalibus quod suerat illi proprium priusquam Christianus fieret c. Euery King when as of an Ethnicke he becommeth a Christian dooth not loose his earthly right but getteth a nevv right And so in like manner vvhen as of a Christian hee becommeth as an Ethnicke to wit by excommunication then by vigour of the sentence hee looseth that nevv right vvhich he had gotten but yet notwithstanding he still retaineth his earthly right intemporall things vvhich vvas proper vnto him before he became a Christian c. 3. So as according to the opinion of Ma. Thomson and Ma. Buthill it followeth that all Kings vvhether Christians or Ethnicks or of vvhatsoeuer other Sect or Religion they bee are Primates of the Church in their owne Kingdoms Therefore all Englishmen and Scots vvho liue at Constantinople are by their sentence subiect to the Turke in Ecclesiastical matters as also they that liue in Spaine are subiect to King Philip and they at Rome to the Pope so to others in other places What now shall these men doe
for I deny the King to haue Primacie but out of yours vvho affirme hee hath it Therefore out of your opinion I might vvell dispute thus Whence hath hee Primacie Whether as a King or as a Christian King to shevv the discord For by Thomson and Burhill all heathen Kings as vvell as Christian By the Chaplaine onely Christian Kings are Primates of the Church This is a great Iarre compound it if you can And vvhere you adde that it mattereth not how hee haue it so he hath it This is a new Iarre For it mattereth greatlie according to Thomson and the Chaplaine For if he haue the Primacie because hee is King hee cannot lose it so long as hee is King if because he is a Christian King hee may lose it If hee may lose the Primacie hee is not secure if hee cannot lose it hee may take his quiet rest Dr. HARRIS Reply HIs first words of the 12. Question shew that he makes the Suppositum of himselfe not out of our Writers opinion especially Ma. Thomson and Ma. Burhill heere named by him For hauing set downe the Question thus Whence and by vvhat title hath the King Primacie in the Church hee saith The meaning of this Question is Whether the King haue Primacie as a King or as a Christian King But as Becane hath produced Ma. Thomson Ma. Burhill in his 1. and 2. Questions They both deny the King to haue Primacie in the Church Therefore the Iesuit heer sets downe the Suppositum as of himselfe and not as out of their opinions But what meant the Iesuit to say hee disputed heere when he onely asked the Question Do boyes vse to dispute with their Maisters when they onely aske questions of their Maisters Indeed if the Iesuit had disputed hee should haue disputed as in my English Concord is set downe and so by his dispute he had not taken away his ovvn Suppositum as heere hee doth but had disputed out of the opinion of some others who averre the Kings Primacy As touching the Iarre the English Concord euen out of the expresse words of Ma. Thomson manifested the agreement between the reuerend Bishop and Ma. Thomson in this point so plainly directly that Ma. Thomson himselfe wondred that Becane could stumble at it as at any Iarie And now lately comes forth Ma. Burhill in his Appendix pag. 289. asserting That an Ethnick King vvhiles he is an Ethnicke King can no more be supreme Gouernour of the Church then an Ethnick man vvhile he is an Ethnick man may be a Priest of or in the Church And so touching this poynt this Question heere is made up a full vniforme Concord and the Iesuiticall myst of this supposed great Iarre vtterly dispelled But is this Iesuit well in his wits affirming That if the King precisely as King haue Ecclesiasticall Primacie then hee is secure because as long as hee is King he can not lose it but if hee haue it as a Christian King hee may lose it vvhen as death or by their Antichristan popish new doctrine the Pope by one breath of his mouth at his pleasure excommunicating and thereby proscribing any Christian King may take away his kingdome and so his primacie but neither Pope death nor diuel can take away his Christianitie Rom. 3. ver 35. Note also heere good Christian Reader the horrible impudencie of this Iesuit who ironically afferteth That Kings are sure and may be secure to enioy their kingdoms when as Suarius in his spanne-new Booke hath made it knowen to all the world that by Iesuiticall doctrine most stiffely defended as orthodoxall and now in force Kings are not sure to enioy for the space of one moneth weeke or day their kingdoms liberties or liues if the Pope be disposed to bereaue any of them thereof That is to excommunicate them and that is very easily done euen by the breath of his mouth wheasoeuer he is pleased to pretendany cause thereof For then by their Canon law because hee is supreme Iudge whose will stands for reason and law is summa ratio reason no man must say vnto him Domine cur Itafacis Sir Iudge Supreme vvhy doe you so Thus in plaine truth by these poysonfull miscreant Iesuits are the liues and kingdoms of all Kings Christian brought at this day into farre more imminent danger then are the liucs and liuings of the meanest vassals of the said Kings and yet saith this Iesuit Kings in respect of their kingdoms may sleepe soundlie on both sides Which indeed is nothing else but to lull them asleepe in the bedde of carelesse securitie thereby with more speed and lesse danger to cut their throats BECAN Exam. Pag. 214 YOu obiect that I should reason thus According to Thomson and Burhill Ethnick Kings as vvell as Kings Christian haue Primacie of the Church Therfore all liuing in those Kingdoms are bound to doe vvhatsoeuer those Ethnick Kings impiously shall còmaund That was not my inference but this Therefore all Scots and Englishmen liuing in those Kingdoms are subiect in Ecclesia sticall matters to those Ethnicks as Primates of the Church Vpon it I doe not so much dispute as demaund thus What the English or Scottish would doe if those Kings should cōmaund them any thing touching the Church or religion If they should alwaies in all things obey they should doe against conscience if neuer obey they should not acknowledge their Primacy If then onely they should obey vvken they thought good they should make them selues Iudges of their Primats To these three they should haue answered or answere you if they deny to aunswere Dr. HARRIS Reply IAunswere first that vvhereas the Iesuit in diuerse places of his Examen hath professed that he vvill dispute nothing but about the English Iarres hee hath heere forgotten himselfe and endeuoureth the refutation of Ma. Thomson and Ma. Burhill touching the Ecclesiasticall Primacy of Pagan Kings requiring an aunswete thereof either from me or them Secondly that the Iesuits ignorance in Logicke is such that he doth not vnderstand when he reasoneth and when hee reasoneth not In his English Iarre chap. 12. Sect. 3. his words are these According to the opinion of Thomson Burhill all Pagan Kings are Primats of the Church Therefore all Englishmen liuing in Constantinople or Rome are subiect to the Turke or Pope in matters Ecclesiasticall Therefore vvhat shall they doe if the Turke commaund them to follovv the Alcoran or the Pope to pray for the dead Shall they obey the commaund Then they shall do against conscience Shall they not obey Then they deny their Primacy Shall they obey vvhen they thinke good Then subiects shall make themselues Iudges of their Kings Heere are fiue seuerall inferences all tending to evince the absurdities wich necessarily sollow vpon the supposed opinion of Maister Thomson and Ma. Burhil heerein and yet the Iesuit saith hee doth not dispute Moreouer in expresse words hee concludeth thus That if the English be subiect to the Tufkish
few Questions following I. Whether the King of England haue any Primacy in the Church or no II. Whether the Primacy of the King bee Ecclesiasticall and spirituall III. Whether the King by this Primacy may be called the Primate of the Church IIII. Whether by vertue of the same Primacy the King may be called Supreme Head of the Church V. Whether this Primacy consist in any Power or Iurisdiction Ecclesiasticall VI. Whether the King by reason of his Primacy can assemble or call together Councels and sit as President therein VII Whether he can make Ecclesiasticall Lawes VIII Whether he can dispose of Ecclesiastical liuings or Benefices IX Whether he can create and depose Bishops X. Whether he can excommunicate the obstinate XI Whether hee can be Iudge and determine of Controuersies XII From whence hath the King this his Primacy XIII Whether he can force his Subiects to take the Oath of Supremacy In these Questions doe our Aduersaries extreamely differ and disagree but especially these M. Doctor Andrewes in his Tortura Torti M. William Tooker Deane of Lichefield in his Combat or single Fight with Martin Bucane M. Richard Tomson in his Reproofe of the Refutation of Tortura Torti M. Robert Burhill in his Defence of Tortura Torti and M. Henry Salclebridge in his Refutation of Becane his Examen Besides these as opposite vnto them I will also cite Doctor Sanders in his booke of the Schisme of England Genebard in his Chronology Polydor Virgil in his History of England Iacobus Thuanus of Aust in the History of his time Iohn Caluin in his Commentary vpon the Prophet Amos and others English Concord THe Regall Primacy in the Church of England is much more ancient then the Popish Primacy in the Romane Church The Regall Primacy had his beginning from the * Daniel chap. 7. v. 6 Ancient of Dayes vnder the most ancient Patriarchs It flourished magnifically vnder the Orthodoxall Kings Israeliticall and Euangelicall and now in England it flourisheth most of all vnder King Iames soundly sounded vpon the rock and built vpon the doctrine of the Apostles and Prophets permanent for euer so that by the fall of raines the comming of flouds and the wine-blasts of any Iesuits whatsoeuer it cannot be so much as moued much lesse remooued and least of all rent and torne in peeces But of the Popish Primacy rightly saide Christ in the Gospell Euery Kingdome diuided in it selfe shall be desolate Now what and how great their Iarres and discords are I am to shew in handling these few Questions following English Concord BEcane in his booke of English discord and in his first Question demanded Whether the King of England haue any Primacy or Supremacy in the Church And I in my book of English Concord demaunded Whether the Pope haue anie Primacy in the Church considering that Saint Cyprian asserteth that Peter did neuer challenge or assume any such thing Epist ad Quintum 71. sect 3 as to say that he held the Primacy and that Chrysostome dogmatically writeth thus Whosoeuer desireth or affecteth the Primacy in earth as all Popes doe shall finde confusion in heauen Homil. 35 in Matth. Whereunto the Iesuite in his late book entituled Examen Concordiae Anglicanae The examination of the English Concord answereth or obiecteth thus BECAN Exam. THat they are not the words of Chrysostome Pag. 92 but of some other author ioyned with him 2. That these words are against our King desiring Supremacie in earth 3. That the Author speaketh promiscuously of both the Primaces Secular and Ecclesiasticall 4. but distinguisheth betweene the desiring and obtaining of the Primacy referring the one to vanitie and the other to the iudgement of God Dr. HARRIS Reply 1 I Doe commiserate the seely ignorance of this Iesuite Becane who knoweth not that these very words aforesaide are not onely canonized but also expresly fathered vpon Chrysostome in the Popes Canon law which the Iesuite dare not affront Dist 40. ca. Multi The wordes of the Canon are these Also Iohn Chrysostome Not euery one is a true Priest which is named a Priest Many Priests and few Priests Many in name but few in work Take heede therefore brethren how you sit vpon the Chayre because the Chayre doth not make the Priest but the Priest the Chayre c. The same Chrysostome Whosoeuer shall desire Primacy in earth shall finde confusion in heauen neither shall he be numbred among the seruants of Christ Qui de Primatu tractauerit Who handleth or ambitiously speakes of or challengeth Primacy De Scriptor Ecclesiasticis And according to that Canon the most profound and famously renowmed Canonist euen by Bellarmine in his late booke to witte Henry Cardinall Hostiensis vpon the 15. Chapter of Penitency and Remission Cap. Cui Papa ascribeth these words vnto Chrysostome as to the Author of them thus And so in the Penitentiall Court the Pope is made lesse and his Confessor greater and this Chrysostome insinuateth Dist 40. Multi Wherefore the Iesuite may take from mee thus cleared this falsity vnto himselfe or else hee must returne it ouer To the Authoritie of their Apostaticall Church To their authentike and ordinary glosses and explanations of the Gospell To the decrees of the Romane Bishops To their chiefest Canonists and Diuines for in the writings of all those he may finde sentences written in that Worke called the Imperfect Worke alleaged as out of Chrysostom 2. By the expresse words of the foresaid Canon it is manifest that the words of Chrysostō are by their Canon law referred vnto Priests and Priests onely who sit vpon the Chayre in expresse tearmes often repeated Whereby it appeareth what a seely and vnmannerly Sophister this Iesuite is who thence frameth his Argument against our King drawne thus into form syllogisticall as indeed from thence it can be drawne no otherwise What Priest soeuer desireth Primacy in earth shall finde confusion in Heauen The King of England is a Priest desiring Primacie in earth Therefore he shall finde confusion in heauen Were this Iesuite in our Vniuersitie Schooles he wold be hist out as an absurd Dunse for arguing Our gratious King is no Priest but detesteth their Priests and Priesthood as Antichristian Hee is by the grace of God the high and potent Monarch of Great Britanne France and Ireland and vnder Christ made of God without any ambitious desire of his Primate or Supreme Gouernour ouer all persons and in all causes Ecclesiasticallor Temporall within his Dominions maugre the beard of the Pope and all his Shauelings But if the Iesuite will rightly assume out of the Maior proposition set down in the said Canon law he must take the triple crowne of Primacy from the Popes head and wrap it vp in the dust of Confusion thus What Priest soeuer though it were Peter himselfe doth challenge or ambitiously desire Primacy in earth shall finde confusion in heauen But the Popes of Rome haue and now most of all doe challenge