Pag. 48. DIstinguish but the times as St. Augustine teacheth you namely the times of the Churches peace wherein raigned Christian Princes and the times of persecution wherin Pagan Kings had the Soueraignty and you shall rightly vnderstand the Scriptures Of the peaceable times of the Church so writeth Dr. Tooker pag. 42. It belonged to King Dauid Salomon Iehoshophat and Iosias to giue lawes to the Leuites and to the whole congregation of Israel And in the same place he writeth again of the times of persecution Erat Apostolorum omnium c. It vvas not one but all the Apostles which both called the Councell and decreed vvith like solemnity of these words Visumest Spiritui sancto et nobis It seemed good to the holy Ghost and to vs. Ma. Thomson speaking of this matter doth not denie that the lame Apostolicall law had any force without the fauour of Caesar as though there had neuer beene law in the Church vvithout the aforsaid approbation of the Emperour but onely that without it they had no force vnder paine of corporall punishment as is most plaine by the tenor of his vvords So that heere is no Iarre or dissension among the English Writers as hee affirmeth but onely a dreaming dorage of the Iesuit who childishly sporteth himselfe with a fallacy of Equinocation especially when hee endeuoureth to match in equall ranke the lawes and Canons of Bishops with the lacred decrees and Constitutions of the Apostles Well wrote Saint Augustine Dâ—Nâ—ur et Grana c. 61. I am bound to consent to the holy Scriptures of the which sort are the decrees of the Apostles without all refusall And in another place Iread other Writers Epist 19. ad Hiero. Dist 9. Egoâ—oht how much soeuer they excell in holinesse or learning so as I doe not therefore thinke it truth because they thought so but because they perswade mee by other canonicall Authors or by probable reasons not differing from truth And against Faustus Lib. 11. ca. 5. We must read this kind of learning such as are the writings of the holy Fathers and Doctors non cum credendi necessitate sed cum libertate iudicandi not as bound to belieue them but as free to iudge them And vnto this purpose he writeth in another place Neither vvill I obiect the Councell of Nice vnto thee Cont Maxinn l. 5. c. 14. neither must thou obiect the Councell of Ariminum vnto mee let matter vvith matter and reason dispute vvith reason out of the authorities of holy Scriptures The Iesuit I hope will not deny that all the Apostolicall Sanctions vvere giuen by Diuine Inspitation and dareth hee affirme so much of all Ecclesiasticall Canons of Bishoppes yea though the Popes Holinesse haue breathed vpon them yea of the Councell of Trent Against which the Embassadours of the French King Anno 1562 who was there present protested in this manner Minus legitima minusque libera c. All those Councells vvere euer accounted lesse free and therefore not so lavvfull vvhen they vvho vvere assembled not ledde by the holy Ghost spake after the pleasure of some other to vveet the Pope And the Vniuersitie of Paris Anno 1517. in their appeale against Pope Leo the tenth and his Councell assembled at Rome wrote in this sort Leo Papa dicimus in quodam coetu c. Leo the tenth in a certaine Assembly in the Citie of Rome vvee knovve not hovv gathered together yet vve are sure not in the holy Ghost And is Becane the Iesuit ignorant in what pleasant manner Cardinall Cusan brake this iest vpon Eugenius the Pope saying De còcord lib. 2. ca. 20. Hovv can Pope Eugenius affirme this thing to be true because hee vvill haue it so and for no other cause Ac si inspiratio ipsius Sancti spiritus c. As if the mind of the holy Ghost vvere in the power of the Bishop of Rome and must then inspire vvhen the Pope vvill have him inspire To conclude this Question I desire the Iesuit Becane in the behalfe of Ma. Thomson to yeeld a sound reason wherefore the Bishops in the first Councell of Constantinople did in this humble manner entreat Theodosius the Emperour Rogamus clementiam c. Wee beseech your clemency that by the letters Patents of your Piety you vvould confirme and cause to be ratified the decree of this Councell BECAN Exam. Page 162 THe Apostles by diuine right might make lawes Which right cannot be proued to haue bin transtated froÌ„ them to Kings or Emperours but to Bishops successours of the Apostles with whom as with the Apostles the Spirit of truth remaineth for euer Therefore the Bishoppes and their Lawes or Canons euen in England are no lesse diuinely inspired then the Apostles or their Lawes or Canons Apostolicall Which if you deny the Arch-bishop of Cauterbury or certainely the Bishop of Ely will cause you to be punished therefore You are abasht to speake any thing of King Henry 8. his law touching the lawfull marriages in degrees not prohthited which carnall knowledge followed Dr. HARRIS Reply VVHat modest Hearer will not be abashed and what Christian heart will not tremble to heare these blasphemies vttered by the Iesuite The Apostles were Gods chosen pen-men to write the Scripture as they were immediately mooued by the Spirit of God 2. Pet. 2.19 21 without possibility of error They were Gods immediate instruments either joyntly in Councell or singularly alone to set downe Lawes and Canons Essentiall parts of that Scripture wherof we read thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Tim. 3.16 1. cor 15.15 The whole Scripture is gluen by inspiration of God The Apostles were such chosen witnesses to testifie Gods truth Gal. 3.8 that if an Angel from heauen should testifie otherwise than they did he must be accursed Are all Bishoppes or any one two three c. Gods immediate pen-man to write portions of holie Canonical Scripture Are all the Lawes and Canons made by Bishops in all Councells essentiall parts of Canonicall Scripture giuen by inspiration of God Are all Bishops God immediate chosen witnesses to testifie the truth so without all possibility of falshood that the Churches faith should depend thereon so sure that if an Angell of heauen testifie other wise then they haue preached or written he should be accursed Then must writings testimonies and lawes hereticall go for Scripture Canonical and so Diuine Scripture must be hereticall Is not this blasphemy And this necessarily followeth from the Iesuite his premisses here to weet That all Bishops and the lawes and Canons in Councells and other writings made by Bishops are and were inspired by the spirit of truth without errour as the Apostles and their Canons and writings were Ten seucrall prouinciall Synods gaue consent with the Arian Heretikes And whereas in the first and most famous generall Councell of Nice which maintained or thodoxally Christ his God-head there were but three hundred and eighteene Bishops In the hereticall
King and farre greater too English Concord Pag. 32. THe Head Regall Primate and th'alone Supreme gouernour in all things and ouer all persons Ecclesiasticall in the Church of England signifie one and the selfe same thing wherein all our English Protestant Writers doe vniformally accord and so do openly and publikely profess the Kings royall Title of Supreme Head vnder Christin England Here therefore the Iesuite contends for nifles And this hee might haue learned of the R. Bishop of Ely Tott Tort. pag. 338. et 339 who doth not only admit that Title but also foundlie proueth the same by Scriptures and Fathers in these words Now to bring this name of Head vnto the King from Gregory or any other needs no wondrous Art The Holy-ghost in this word was our guide The Prophet Samuel speaks thus to his King 1. Sa. 19.17 When thou wast little in thy own eyes wast thou not made the Head of the Tribes of Israel of wth tribes the Tribe of Leny was one Theriore the K. is head of the leuitical tribe in the which Tribe was the high Priest Abimelech vnder the king his head Wondrous ignorance it is to deny this not wondrous Art to prooue this Moreouer Chrysostom a Bishop of the. Catholike Church no lesse godly and learned then Gregory called Theodosius not onely the Head but also the Toppe or Crowne of the head euen of all men vpon the earth I thinke there was then a man vpon earth who was called the Bishop of Rome Agreeable hereunto writeth Dr. Tooker Duel pag. 4 thus The Bishop of Ely doth with vs and with Chrysostom so acknowledge the king to be Head and toppe of the Head that he vnder standeth him to be gouernour of the Church vnder the Primary head Christ See you not hereby Iesuite how impudently you lyed when you wrote thus But now this Title of Head is indangered vnder King Iames c. Dr. Tooker and Mr. Burhill will not haue the King to be called such a Head of the Church as you Papists dreame the Pope to be viz. Vnto whose motion as say the Clementines all are subiect From whom as from an Head taken vp into the fellowship of the indiuiduall vnity God doth poure out his gifts in the whole body b De Elect. et Elect. potest ca. Fundamenta From whom all Bishoppes descend as members from the Head c De Minist et ordin li. 2 who can doe all things that Christ can doe d Hoftiens de Transl Epi. ca. Quinto who hath the same Tribunall and Consistory that Christ hath e Abbat de Elect. c Venerabilem But is the Iesuite amongst the Prophets It may be among the false Prophets What doth hee measure our Writers who had rather lose their heads then in the Papists sense to ascribe vnto their King the Title of Supreme Head with the met-wand of Papall parasites In that Iarre of Cardinalls about the Popes Primacy to vveet whether it consist in the Temporalties of Kings Directly or Indirectly what will Pope Paul 5. doe If he admit that Primacy Direct Bellarmine will murnur if hee refuse it what will Baromus and the Canonists say If the Cardinalls would bestow the Popedome vpon Bellarmine he would grant vnto the Pope this and a farre greater Title Directly But haue the Papists any greater Title then this papall to weet of the Head bf the Church It seemes so because according to his Parasits these following are Catholick Axioms First The Pope can dispense aboue right or law and can make iustice of iniustice and can make no sentence a sentence and can create some-what of nothing a De Trans Epi. Quanto in glosla Secondly The Pope is the true Soueraigne Lord of Temporalties so that hee can take away frō one that which is his owne and that act of his holds for good though hee sinne Princes are not Lords but Tutors Procurators and Stewards b Ioh. de patis de porest Pap. et Reg. Thirdly It is hereticall to beliene that Our Lord God the Pope the maker of this and that decree can not decree as hee hath done c Extrau loan 22. ca. Cum inter nonnullos in Gloss Is there any thing more Yes aboue God and power diuine They haue perswaded the Popes that Fourthly The Popes may doe all things euen what they list euen things vnlawfull and that they are More than God d Francis Zibarell Which made e In Polycratico Camotensis long since vvrite thus The Popes commaund the Angels They haue power ouer the dead They offer violence to the Scriptures thereby to gaine fulnesse of Power The Pope is become intolerable no Tyrant did euer equall him in pride pompe Behold heere the Roman Head how glorious pompous and if hee had rather haue it so how tyrannous it is BECAN Exam. Pag. 128. IF the name Head of the Church Primat of the Church signisit the same thing then Tooker and Burhill who deny the King to be Primat not onely Ecclesiasticall and Sacerdotall but also in any other sense what soeuer deny also in the same sort the King to be Head Dr. HARRIS Reply DOctor Tooker as in my Concord and in this 4. Question out of his expresse words vvas shewed did together with the R Bishop of Ely acknowledge the King to be Supreme Head of this Church Pag. 284. M. Burhill in his Appendix writeth thus If any of vs call the King Head of the Church in his kingdom that manner of speech hath good reason and sense orthodoxall I did not reprehend any man as audacious because according to our meaning hee calls the King Caput Pastorem et Primatem Head Pastour and Primat The Iesuit told vs before Exam. pag. 321. that hee regarded not what they haue sworne and professed publiquely but what they haue written let him therefore read this which they haue written to make him ashamed of his shamelcsse vntruths BECAN Exam. Pag. 128 WHat will you say to the Bishop of Ely who in his Tortur Toni pag. 331. saud It is a monstrous body that hath moe Heads then one And pag. 389. The Church is one body and there is but one Head of one body That one Head is Christ not the Pope Whence it followeth that your English Church is more monstrous then ours For you haue two Heads of diuerse kinds .i. Sacerdotall and Regall Wee but of one kind that is Sacerdotall You make as many Heads as there bee Christian Kings ouer their Dominions but wee two oncly in all Dominions Coristian viz. Christ and the Pope Dr. HARRIS Reply THe vnlearned Iesuit presumptuously heere entreth the combat with the most learned Bishop a Pigmey with a Giant but it seemeth he vnder standeth neither the R Bishop nor himselfe The R Bishop is so farre off from denying our King to be Head of this Church that hee hath not onely asserted it but also proued
Imperatoribus Regibus simul consentientibus hodie indici debet Prouinciale à Metropolitano cum suis Suffraganein Dioecesanum ab Episcopo cum Curatis Rectoribus Clericia Dioeceseos c. By whō is it more fit that Councells should be assembled then by those in whose power hath alwaies authority beene to call them together For wheras commonly there be three sorts of Councells Generall Prouinciall and of a particular Diocesse the Generall Councell you vvill haue to be celebrated onely by commandement of the Pope but yet not so neither now adayes vnlesse Emperours and Kings doe agree therevnto also A Prouinciall Councell is to bee assembled by the Metropolitan and his Suffragans that of the Diocesse by the Bishoppe thereof together vvith the Curats Rectors and Clerks of the same Bishopricke c. Out of vvhich testimonie vves may gather that the King of England cannot assemble a Councell of kis ovvne authoritie Not a Generall because that belongeth to the common consent of Kings and Emperours Not a Prouinciall because that pertaineth to the Metropolitan Not of the Diccesse because that belongeth to the Bishopot thereof What then I pray you is left vnto the King 4. Another testimonie heereof is out of the same Ma. Tooker pag. 41. in these vvords Abundè liquetex Concilijs ipsis historia Ecclesiastica Prouincialia Concilia Nationalia ab Imperatoribus ac Regibus fuisse congregata It is aboundantly manifest out of the Councells themselues and the Ecclesiasticall Histories that Prouinciall and Nationall Councells haue beene assembled by Emperours and Kings c. This now is plainely repugnant to his former testimony For there hee affirmeth that Prouinciall Councells are tobe assembled by the Metropolitans thereof heere bee saith that they must be assembled by Kings and Emperours There is distinguished onelie a threefold Councell to weet Generall Prouinciall and that of the Diocesse heere now is added a fourth to weet Nationall 5. His third testimony is set downs pag. 42. vvhere he proposeth this question Quoigitur iure tantam sibi porestatem arrogat Pontifex solus Num diuino By what nighe then I pray you doth the Popechallenge vnto himselfe alone so great power Doth hee doe it by diuine right c. And a little after hee addeth Erat Apostolorum omnium non vnius tantummodo indicere Concilium statuere cum verborum solennitate Visumest Spiritui sancto Nobis c. It belonged to all the Apostles not to one alone to assemble a Councell and vvith solemnitie of vvords to ordaine It seemes good vnto the Holy Ghost and vs c. As if hee vvould say That as by diuine right not S. Peter alone but all the Apostles together with equall power did assemble the first Councell at Ierusalem and therein decreed that law about eating of bloud and strangled meates so in like manner by diuine right not the Pope alone but all Bishops with equall power must assemble Councells and decree Ecclesiasticall lawes Surely if it be so then without doubt it follovves that the power to call or assemble Councells doth not belong by the law of God to secular Kings and Princes but to the Apostles and their successors c. 6. His fourth testimony is pag. 63. vvhere hee saith Mixtum autem ius resultans ex vtroque iure Regio Episcopali est Legum sanctio Synodorum indictio praesidendi in ijs praerogatiua controuersiatum decisio aliorumque actuum qui his finitimi sunt exercitium quae ferè ab origine Primatus Regij descendunt communicantur Sacerdotibus c. The decreeing or enacting of lawes the assembling of Synodes and Prerogatiue of sitting therein as chiefe or head as also the exercise of all other offices in this kind is a certaine mixt Right proceeding from both Kingly and Episcopall power vvhich things doe in a manner come downe or descend from the origen of the Kings Primacy and are communicated or imparted vnto Priests c. This now againe as you see is contrary to that vvhich hee said next before For there bee vvill needes haue the assembly of Synodes or Coūcells to belong by diuine right to the Apostles beer for sooth hee vvill haue the same chiefely to belong to Kings and from them to be deriued vnto Bishops These things doe not agree one with another English Concord HItherto the contention hath been Grammaticall about words and names 1. Whether that supreme gouernment of the King in the Church of England which all our Writers doe professe ought to bee called Primatus or Suprematus Primacy or Supremacy 2. Whether he that holdeth that supreme gouernment in the Church of that his Primacy may be called Primate of the Church or Head of the Church or the onely Supreme Gouernour of the Church 3. Whether that Supreme gouernment or Iurisdiction which is in all Ecclesiasticall matters and aboue all Ecclesiasticall persons ought to be called the Supreme gouernment of the Church or the Supreme Iurisdiction Ecclesiasticall These foolish and vnlearned questions 2. Tim. 2.23 Saint Paul forbiddeth vnworthy of Diuines but as it should seeme not of a Iesuit Let Becane tell me ingenuously whether these six offices only appertaine to the Papall Primacy Or whether there be not sixtie times six which may be called into question Let him tell me whether these offices doe properly pertaine to the Primacy of Peter and so to the Bishop of Rome Let him shew mee where it is written or that Peter had any Primacy at all or that this his Primacy is contained or defined within the bounds and limits of these duties or that euer Peter did exercise such offices as Primats of the Church That is to say let him manifest out of the Scriptures what Councell Peter summoned as Primate of the Church what Ecclesiasticall lawes he made what benefices hee collated what Bishops he created or deposed of what controuersies hee was supreme iudge These things if the Iesuite cannot shew he is a pratler and no disputer for all yea the meanest of Bishops in the kingdome doe excommunicate are therefore all those Bishops Primates and Supreme gouernours in the vniuersall Church throughout the whole kingdome our question is of one only Supreme gouernour of the whole Church in the kingdom Make exception but of Excommunication alone and Hainricus by many expresse authentike writings hath demonstrated that Christian Princes haue with singuler commendation 1. Called Councells 2. Made Ecclesiasticall lawes 3. Conferred benefices although this seemeth too grosse and greasie whereof to make a part of Primacy 4. Created and deposed Bishops 5. Taken vp and ended controuersies But so granted that no mortall man can be iudge of all controuersies especially of faith That Christian Princes of their owne authoritie and with commendation haue summoned Councells both Hainric and Dr. Tooker do expresly write in plain words Neither is Dr. Tooker in this point either against him self or against Hainric When that first councell was assembled
Councell of Ariminum which stood for Arius against the God-head of Christ there were eight hundred Bishops Which made Augustine contra Maximinum lib. 3. cap. 14. write thus Noc ego Nicenam Synodum tibi nec tu mihi Ariminensem c. Neither may I by way of preiudice obiect the Councell of Nice to thee nor you to me the Councell of Ariminum out of the authorities of Scripture let matter with matter cause with cause and reason encounter vvith reason The spirit of truth had so forsaken and the lying spirit of heresic had so possessed in a manner all the Bishoppes in the Christian world that as Hierom against the Luciferans saith Ingemuit totus orbis et Arianum se esse miratus est The whole Christian vvorld groaned and maruailed that it vvas become Arian or holding with that Arch-heretike Arian If any Councells surely the former and generall with their Canons were of Diuine inspiration But saith Augustine against the Donatists lib. 2. ca. 3. Ipsa plenaria Concilia saepe priora a posterioribus emendantur The former and generall Councells are often times corrected by later and prouinciall If the Acts and lawes of Popes be of Diuine inspiration why doe later Popes dissannul the former Popes Decrees For so writeth Platina de Stephano et Romano Acta priorum Pontificum sequentes Pontifices aut infringunt aut omnino tollunt The later Popes vtterlierepeale their predecessours Decrees For further answere to the Iesuite here first I say that the aforesaid immediate Diuine inspiration was personall and proper to the Apostles and not transitiue or deriuatiue from the Apostles to Bishops as in my English Concord by foure seuerall testimonies out of Augustine the most learned Bishop that euer wrote I proued directly and expressely whereunto this empty prattling Iesuite answereth not one word To stop his mouth euer hereafter touching this point I will adde this fift out of his hundred eleuenth Epistle ad Fortunatianum Nequequorumnuis disputationes quantumu is Catholicorum et landatorum hominum velut Scriptur as Canonicas habere debemus c. We ought not to receiue the disputations of any be they neuer so Catholike or praise-worthy as we doe the Canonicall scriptures so that it should not be lawfull for vs sauing the reuerence to them due to reproue or reiect somwhat in their writings if vve sinde it dissonant from truth Secondly I say that those words of our Saniour Ioh. 14. v. 16. The Spirit of truth shall remaine with you for euer are meant as well of Pastors and Teachers as of Bishops for Christ when he ascended gaue not onely Apostles Prophets Euangelists and Bishops but also Pastors and Doctours for the worke of the ministerie Ephes 4. v. 11. c1 14 and the edifisation of his body that his Church should not be carried about with enery winde of doctrine and deceits of men So that Presbyter preaching Pastours and Doctors as well as preaching Bishops stand in need of the Spirit to guide them into the heauenly truth That in Math. 28.20 I am with you to the end of the world is meant of the Church and euery member of the Church For so else-where saith our Sauiour Where two or three are gathered in my name there am I in the midst among them And so saith the Lord by Esaie Chap. 59 v. 21 My spirit that is vpon thee and my words which I haue put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of the seed of thy seed from henceforth euen for euer 2. Epist 2. v. 27. And so saith Iohn That anointing teacheth you of all things and it is true and is not lying and as it taught you ye shall abide in him Which made Panormitan De Elect et Elect. potest ca. Significasti write boldly thus Plus credendum vni priuato fideli quam toti Concilio et Papae si meliorem habeat authoritatem vel rationem There is more credit to be giuen to one Priuate lay man then to the whole Councell and to the Pope if he bring better authority and more reason Concerning that law of King Henry 8. about validitie of mariages not forbidden in the Leuiticall law the Iesuit may be abashed to misspend the time with such fooleries considering that Becane partly hath it but by relation of Sanders a lying Writer malitious aduersary to this State but especially because he confesseth the said law to be abrogated Belike Iesuitical dispute is transcendent Entium et non entium Of things which are and are not But hath not the Pope greater cause to be ashamed by whose Decree as by a law of Medes and Persians which chaungeth not it was lawfull for King Henry the 8. to marrie his owne Brother Arthurs wife Queene Maries mother that after Arthur was solemnly married vnto her and had knowne her carnally contrary to the a Leuit. 18 v. 16. et 20 v. 21 Law and the Gospell b Matth. 14 v. 4 and contrary to the iudgement of all the famous Vniuersities in Christendome who condemned the same as an incestuous marriage Did King Henry the 8. euer decree that marriages incestuous should holde as lawful Further before this Iesuite be hence dismissed hee should answere directlie breuiter et rotunde whether he and his Pope be not ashamed of that Canon 2. q. 7. Nos si incompet where the Pope with his breeches let downe to his heeles stands readie to receiue that correction which according to his demerites the Emperour should be pleased to impose vpon him Lastly I am in great feare least the Pope vnderstanding that Becane matcheth enery Bishop with his holines as being alike inspired with the spirit of Truth so that they can erre no more then the Pope can and consequently should make Canonicall lawes be Supreme Iudges of all controuersies as the Pope is will vtterly renounce Becane and abandon him as being one of a bastard and degenerate brood BECAN Exam. Pag. 167 You say it is fond to thinke that the lawes of Bishops haue as great force authoritie as the Apostles lawes bad Because the Apostles lawes are set downe in holy writte So was the Ordinance of Assuerus Heare me speake as the thing is Humane lawes such as the Apostles were receiue not greater force to binde because they are written in this or that book but because the law maker vseth greater power will haue it binde more According to these two rules one of Vipian Eth. lib. 10 cap. 9 Quod Principi placuit legis habet vigorem That which pleaseth the Prince hath vigour of law The other of Aristotle It mattereth not whether lawes be written or not written Dr. HARRIS Reply MY reason to prooue the Apostles lawes and Canons to be of greater force and authority to binde the conscience was not simply because they are found written in the Scripture as the Ordinance of Assuerus is
but because they are set downe there not only as Canons or Doctrines allowed but also as Essentiall parts of holy writte and Canonical Scripture so neither Assuerus Ordinance was not any Law or Canon of Bishop was is or euer shall be According to that of Saint Hierom vpon the 89. Psalme Quamuis sanctus sit aliquis post Apostolos quamuis disertus sit non habet authoritatem No man be hee neuer so holy or eloquent after the Apostles hath any authoritie The Canons and Doctrines of the Apostles are the foundations whereupon the Church of Christ is built Ephes 2.20 and containe that absolute certainety of Diuine truth that If an Angell from heauen should teach otherwise he should be accursed Agreeable to that of Saint Augustine Contra liter Petilian lib. 3. ca. 6. De quacunque re quae pertinet ad sidem vitamque nostram non dicam si nos sed si Angelus de coelo nobis annunciauerit praeterquaÌ„ quod in Scripturis legalibus et euangelicis accepist is Anathema sit Bee it of any thing that pertaines to faith or maners I do not say if vve but if an Angel from heauen preach otherwise then is set down in the scriptures Legal Euangelicall let him be accursed But of all other Lawes Canons and Writings Origen in his first Homilie vpon Hieremy writeth thus Sensus nostri et enarrationes sine his testibus non habent fidem Our iudgements or decrees and our Explanations vvithout these witnesses haue no credit And these witnesses saith Augustine De Pec. mer. et Remiss lib. I. cap. 22. nec falli possunt nec fallere Can neither deceiue nor be deceiued Therefore when Constantine the great had gathered those 318. Bishops to the famous Councell of Nice by way of instruction he gaue vnto them the Apostles Canons and Doctrines set downe in the Scripture as their Directorie rule whereby to make and square their Ecclesiasticall Canons Theodoret lib. 1. cap. 7. reports the wordes thus Euangelicae et Apostolicae literae c. The writings of the Euangelists Apostles and Prophets do plainely instruct vs in the vvill and minde of God Therefore laying aside contention let vs seeke out of those oracles diuinely inspired the vnsolding of things propounded Therefore what horrible blasphemy is this in the Iesuit to assert first that the Bishops their lawes and writings are of like inspiration and authority to binde the Conscience as the Canons and Doctrines of the Apostles contained in the Scriptures Secondly that it mattered not whether those Canons and Doctrines were written in Gods booke or no. Because Aristotle faid of all lawes Scriptaene sint leges an non scriptae interessenibil videtur Wheras Tertullian saith against that Heretike Hermogenes Scriptum esse doceat Hermogenis officina Sinonest scriptum timeat vae illud adijcientibus aut detrahentibus destinatum Let Hermogenes shew it written or else let him feare that curse which is appointed for those vvho adde to or take from the Scripture And touching Philosophers the same Tertullian in the said book writes thus in capital letters Haereticorum Patriarchae Philosophi Philosophers are Arch-fathers of Heretikes Secondly That the Apostles Canons Doctrines set downe in Scripture are but humane Canons and Doctrines Which then saith Augustine de vnitat Eccl. contr Petilian cap. 3. were to be taken away His words be these Auferantur de medio quae aduersus nos inuicem non ex diuinis Canonicis libris sed aliunde recitamus Quaeret fortasse aliquis cur vis ista auferri de medio Quia nolo humanis documentis sed diuinis oraculis Ecclesiam sanctam demonstrari Away vvith all those authorities that either of vs alleage against the other but those that are taken out of Canonicall Scripture If any aske why I would haue all other authorities put away I answere because I vvould haue the Church demonstrated by Diuine Oracles not humane documents Plus aliquid dicam saith Chrysostome in his second Homily vpon Pauls second Epistle to Timothy Ne Paulo quidem obedire oportet si quid dixerit proprium si quid Humanum I will say more Paul him selfe is not to be beleeued If hee speake any thing of his owne if he speake only as a man Therefore Saint Paul of his Canons and Writings saith thus If any man thinke himselfe to be a Prophet or Spirituall 1. Cor. 14.37 let him acknowledge that the things vvhich I write to you are the Commandements of the Lord. How great is this Iesuiticall impietie and how abhominable too call Diume Oracles and Gods commandements Humane documents But this is not all The Iesuit addeth out of Vlpian for a generall rule That thesole will of the Prince is sussicient to make a law to be of force to binde Christians to obey for conscience sake for of such lawes only we here dispute Whence this impiety should necessarily follow that because Nabuchodonosor the Law-maker vsed all his Monarchicall power and authoritie to make a decree That euery subiect of his should fall downe and worship the golden Image which he had set vp Sidrach Mishak and Abednego were bound in conscience to fall down and worshippe it Heretofore we haue found the Iesuit to be very vnlearned but in this passage he declares himselfe to be impious also and blasphemous BECAN Exam. Page 169 WHere read you that the fift Councell of Constantinople vvas celebrated vnder Theodosius You alwayes erre Indecde the words you cite are in the first Councell of Constanunople viz We pray your Clemency to confirme the Councells decree The reason of which words you saide was this That alt though those Fathers made a decree which had force of an Ecclesiasticall law and force to compell by Ecclesiasticall censure yet they prased the Emperour to confirme the decree by adding a constraining force through temporall punishments If this your reason whereby you defended Thomson be good why doe you aske me another If if be not good why did you not answere for him better If Thomson meane that Prelates may by their owne authority make lawes Ecclesiasticall to bind their subiects to the keeping thereof by â—â—â—sures Ecclesiasticall but cannot vrge them by punishments Corporall and that Kings should onely subseruire serue vnder the Prelates as their outward executors hangmen or the like he consenteth with vs. Otherwise there is no Concord Chuse which you will Dr. HARRIS Reply COncord What concord hath Christ with Belial The beleeuing Protestant with the Idolatrous Papist The seruants of Christ with the sworne slaues of Antichrist Wicked Nahash the Ammonite would not couenant with the Gileadites for peace vnlesse he might thrust out all their right eyes and bring shame vpon all Israell The Iesuit here more wicked than Nahash protesteth that he will haue no concord with vs vnlesse he may not only bring shame vpon Israel but quench the light and glory of Israel to weet that our Kings casting their Crownes at the Popes nay at
Maiesties Apologie and Preface Monitory sets down the Conferring of Benefices as one of the proper offices of the Supreme Primate Ecclesiasticall as hee vnderstood it Sacerdotall or Episcopall Hainric in his Becano-Baculus tolde the Iesuite that although by none either Scripture or Ancient Father it can be shewed that Collation of Benefices belonged as proper to the said Primate Ecclesiasticall yet hee would encounter him therein and beat him with his owne weapon as he did soundly prouing that good Emperours haue giuen Popedoms and that according to the Canon Law That Catholike Kings by their prerogatiue Regall haue giuen as to this day they giue Archbishopricks Bishopricks and other Benefices Because Becane the Iesuit neuer as yet answered nor euer will be able to answere Hainric therein I vrged the Iesuit by Scripture or Ancient Father to shew the Collation of Benefices to belong to their Ecclesiasticall to weet Episcopall Primate promising vpon that condition that we would yeeld the victory vnto him But this seely Iesuit not being able for his life produce the least either word of Scripture or sentence of Ancient Father for it runnes away into the brakes of his clouded ignorance crying out thus Let mee haue the victory for I haue proued an English Iarre How ridiculous is this Iesuit here Hainrie as hath appeared denied the Collation of Benefices to belong to the Supreme Primate Episcopall yet supposed that it did appertaine to a Supreme Primate to weet Regall that thereby he might cudgell the Iesuite with his owne weapon and according to Becane his dispute proue the King to be Primate to weet Regall because the Collatiò of Benefices belongs vnto him Therfore not Hainric but onely Becane was to shew it out of Scripture or Ancient Fathers which because he neither hath nor can doe his mouth is to be stopped vp herein euer hereafter Touching the Benefices he speaketh of the Iesuite cannot name any small Benefices without Cure conferred vpon Clearkes that are neither Priests nor Bishops which may not by the lawes of this Kingdom be giuen as well by the King as by the Bishops or Archbishops But what a trifling Sophister is this going about to proue that Doctor Tooker by Collation did not mean Institution sacration when as these his expresse words shew that he meant therby nothing else Duel Page 36. Reges Angliae Beneficia Curata vel non Curata non conferunt omnino in quempiam Maiora Minoraue multo minus Episcopatus per vniuersum ambitum regni sui illorum certe Collatio vel Institutio est quorum est destitutio id est Episcoporum comproumcialium qui potestatem habent personas ipsas facrandi In short and in English thus The Collation of Benefices or Bishopricks belongs not to the Kings but to Bishops whose office is to Institute and Consecrate Certainely in the Iesuites sense the inferiour Bishops doe not conferre that is doe not giue Archbishopricks But in Doctor Tookers sense they doe conferre Archbishopricks that is they doe consecrate Archbishops being nominated not by Bishops but by the King being chosen not by Bishops but by the Deane and Chapter Whereby it is most manifest that Doctor Tooker by Collation meant Consecration Collation as say the Canonists in the large signification thereof containeth Presentation Nomination Donation and Institution or Consecration Hainric by Collation vnderstandeth Presentation Nomination and Donation all which he proueth to belong to the King as Dr. Tooker also acknowlegeth Dr. Tooker by Collation vnderstandeth Institution and Consecration which he and also Hainric assert to belong to Bishops and not to Kings So that Hainric and Dr. Tooker agree fully in this point being vnderstood according to their expresse words My selfe and Hainric also conspire wholly heerin for Hainric in his Becano-Baculus and I in my English Concord assert expressely that the Collation or Presentation of Benefices by way of lapse after 18. Monethes belongeth to the King as Supreme Primate Regall Therefore with very great either ignorance or impudency dooth the Iesuite obiect any Iarre between me and Hainric in this point Both Hainric and my selfe auerre that Collation of Benefices cannot be shewed in Scripture or Ancient Father to belong to the Episcopal Supreme Primate But Hainric hath proued it sufficiently that Collation of Benefices and Bishopricks did of old belong to the Supreme Primates Regall Therfore this imputation of a Iarre between Hainric and Harris or Hainric and Tooker or Tooker Harris deserueth a whip or a cudgell for Becane rather then a garland of victory BECAN Exam Page 176 IF by Collation of Benefices Hainric and Tooker meane diuers things then there is a Iarre If they meane the same thing then Tooker did not meane Institution and Sacration Therefore you dissent from your selfe Dr. HARRIS Reply THe two hornes of this Dilemma as of the former are thus bent directly into the Iesuites face If by Collation of Benefices Hainric and Tooker meane things diuers then Hainric may alcribe Collation to the King and Tooker may deny Collation to belong to the King without Iarre If they mean the same thing then according to Becane his dispute here there is no Iarre between Hainric and Tooker For if their meaning of things diuers doth arguea Iarre their meaning of the selfe same thing must argue Concord BECAN Exam. Page 177 IF by Collation Tooker meant only Institution and Sacration and yet acknowledge the King to conferre 40. or 60. Benefices in the yeare then b◠granteth that the King doth Institute 40. or 60. into Benefices in the yeare Euery where you intangle your selfe Tooker saith nothing of Presentation by way of lapse nor to free Chappell 's exempt from Episcopall Visitation but rather the contrary in these words Hoc habetiuris Regia Maiestas quod minor et subordinata potestas habet ius inquam Nominandi et Praesen andi apud nos The King and his Subiects haue like right to nominate and present their Clearks Dr. HARRIS Reply VVHat a clay-witted Sophister is this Martin Father Iesuit forsooth Diuinity reader in Mentz reasoning thus Tooker vnderstanding by Collation of Benefices Presentation Nomination Donation as Hainric doth acknowledgeth the Kings right to conferre 60. Benefices or moe in a yeare and 10. or 12. Bishopricks in a yeare as they may fall void Therefore Tooker taking Collation for Institution and Sacration granteth right and power to the King to Institute and Consecrate so many Priests and Bishops yearely So boyishly daunceth this Iesuite vnder the net of Equiuocation easily perceiued by all who running do but cast their eyes vpon him The Kings different and supereminent right and power aboue all his subiects in bestowing of Benefices hath in the English Concord beene vnfolded distinctlie and more sufficiently then Becane deserueth thus 1. The King only by his Breue Episcopo Writ to the Bishop after presentation in his Maiesties Court recouered compelleth the Bishops to institute the Presentee 2. The King onely presenteth
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