if the Turke should commaund them to follow the Alcoran The King of Spaine force them to heare Masse The Pope to pray for the dead and some heathen King perhaps compell them to Idolatry Shall they then obey these Princes commaund But then should they doe against their consciences Shall they refuse to obey Then farewell Primacie of the Church Perhaps they vvill aunswere that they vvill obey vvhen they thinke good Shall therefore subiects be Iudges of their King May then the Catholicks in England say after this manner If it please your Maiestie in this point we think good to obey your Maiesties commaund but in that not English Concord IN this place either the Iesuit is beside himselfe or else hee hath much forgot himselfe For euery where in his other Questions hee affir meth that no King either Pagan or Christian hath any Primacy in the Church and yet heere hee enquireth from whence and by what title hee hath his Primacie in the Church Therefore by his owne learning hee beateth his braines to find the originall of nothing If he take away this supposition that the King hath a Primacie in the Church either precisely as hee is a King or else because hee is a Christian King hee is a foolish Sophister For his dispute runnes not thus The King if he haue Primacy of the Church he hath it either as he is a King or as a Christian King but hee hath it in neither of the said two respects therefore hee hath it not at all If hee let that supposition stand then because it is manifest that our most gracious King Iames is by birth a King and by religion a Christian King he is a brainsick wrangler For sith by his supposall heere The King hath the Primacie of the Church vvhat matter is it whether he haue it as hee is a King or as hee is a Christian King if so bee he haue it at all Wherefore there is no cause that we should much stand vpon this idle and beggerly question wherein is onely a shadow of a question Furhermore I would haue the Iesuit vnderstand that this Primacie of the Church hee standeth vpon is not deriued from the title of a King but from God himselfe For Moses was adorned with this dignitie in the Church of Israel And yet we neuer read that hee was stiled with the title of a King But certainly that you may knowe heere is no iarre or odds among vs respecting the maine the worthy Bishop of Ely in his Tortura pag. 377. hath soundly and according to the very truth manifested That the Primacie of the Church belongeth not to Ethnicke Kings as Ethnick but vnto Kings as they are Christian Kings or Defenders of the Diuine truth His words are these Et sunt ista quidem ex Testamento veteri satis solida fundamenta non quod ad reges infideles Primatum pertinere probent c. And those things before related out of the old Testament are so solid and substantiall grounds as Tortus shall neuer bee able to shake Not that they proue this Primacie of the Church to belong to Pagan Kings no surely wee in the new Testament giue no more vnto such Princes then vvas giuen in the old vnto Ahasucrus and Nabuchodonosor Wherfore in this point Tortus is beside himselfe but yet if Caesar become a Christian as in Constantine then presently he hath the same right ouer the Church of the new Testament vvhich Iosias had in the old Reditus statim fit ad iura regum Israel there is a present possession of the ancient rights of the Kings of Israel as soone as euer they are made Kings of the Israel of God giuen vp their names to Christ. Wherefore this is not our purpose that the Persecuters of the Church such as vvere Cains and Tiberius should be the Gouernours of the Church vvho would not receiue that title although a man would giue it them because they employ their vvhole strength to ruine and roote vp the Church but let them then take superiority in the Church vvhen they are vnfainedlie converted to the faith thereof There are due to Caesar the things of Caesar and there belong to the Christian Caesar vvhatsoeuer duties vnder the old Law were either payd or payable by the people of God to their Kings vnto vvhom were then due and yielded all manner of subiection and obedience not onely in the affaires of the couill state but also of the Church These things so expressed are very true and fitting our purpose for in them we haue learned that Pagan Kings as they are Pagans haue no Primacie in the Church But what if almighty God so guide and gouern the hearts of Pagan Kings as that they would stand for the worship of God against error and make lawes for the same let the Iesuit tell mee in that case vvhether God doth not hinde our cōscience to obey pagan Princes And let him take heed how he deny it least Bellarmine fall on his Iack for it because he hath resolued the matter in the very same words De pont Rom. lib. 5. cap. 2. But yet if he doubt lot him resort to Saint Augustine in his 166. Epistle to the Donatists who writeth on this manner Quando Imperatores veritatem tenent c. When Emperours stand for the truth and giue out a commaundement for the same against errour vvhosoeuer shal despise the same encreaseth his owne damnation For euen among men hee suffereth punishment but before God hee shall not dare to appeare vvhich refuseth to doe that which truth it selfe commaundeth by the hart of the King And according to this opinion our reuerend B. in his Tortura Torti pag. 381. most truly writeth Quodcunque in rebus religionis c. Whatsoeuer the Kings of Israel did in matters of religion neither did they anything vvithout commendation vvherein they had power authority to enact Lawes as that GOD should not be blasphemed vvhich you will not deny the King of Babel also did Dan. 3.29 And the King of Nineuch Ionas 3.7 that vvith a publique proclaimed fast God almightie might bee satisfied Andaccording to this sentence wrote Saint Augustine many yeares before him in his 50. Epist to Bonifacius the Souldiour Sed illud propheticum iam impletur Psal 2. Et nunc reges seruite domino in timore c. But now is the propheticall Oracle fulfilled vvhich speaketh in the 2. Psalm Now ô yce Kings serue the Lord in feare And how shall Kings scrue the Lord in feare vnlesse they prohibite and punish those enormities with religious seueritie and iustice vvhich are daily committed against the Lords will and commaundement And because hee is a King he serueth as a seruant by making Lawes vvith force and vigour to commaund things that are righteous and to forbid the contrarie Euen as Ezekias serued by destroying the Temples of Idols and cutting downe the groues Euen as King losias serued by dooing the like Euen as the King of
as a vertue it is presently good and the Church is bound in conscience to beleeue it to be good The like is to be said of Adulterie Incest Idolatrie Blasphemy VVhat needes now the Pope to dispence with these sinnes seeing that by his commanding of them to be done he makes them euen vertues That which Bellarmine affirmeth here to bee an absurditie and impossibilitie their great learned VVriters Schoolemen and Canonists as Ockam Cusan Antonin Sanders Turrecremata Zabarella Canus Alphonsus Hostiensis and Panormitan their Popish Councels as the 5. Roman vnder Symachus Councel of Basill yea the very Canon law Si Papa Dist. 40. grant and dogmatize to weet That the Pope may erre not onely in precepts of manners but more then so in doctrines of faith and also be an heretike Among the synodicall Epistles in the Councels of Basill thus wee read Many Popes are saide to haue fallen into errours and heresies It is certain that the Pope may erre The Councell hath often times condemned the Pope in respect as vvell of his heresie in faith as of his lewdnesse in life And touching the Canon law in this point Panormitan de Electio et Elect. potest ca. Significasti writeth thus The Councell may condemne the Pope of Heresie as in Dist. 40. Si Papa where it is saide that the Pope may be an heretike and may be iudged and condemned of Heresie VVho then could haue thought that Bellarmine would haue beene so shamelesse a flatterer of the Pope as to write that the Pope can not erre according to that of Alphonsus against Heresies Lib. 1. ca. 4. Non credo aliquem esse adeò impudentem Papae assentatorem vt ei tribuere hoc velit vt nec errare nec in interpretatione literarum sacraruÌ„ hallucinari possit I do not think that there is any one so impudent a flatterer of the Pope as to say he can not erre or be deceiued in interpretation of the Scripture To conclude I would learne of Bellarmine what answere he will make to this question of Erasmus writing vpon 1. Cor. chap. 7. thus If it be true which some assert That the Pope can neuer erre iudiciously vvhat vse is there of general Councells or of learned Diuines or Lawyers in those Councells vvherefore lyeth an appeale to the Councell or to the Pope himselfe better taught wherefore should there be any Vniuersities or any in them to busie or disquiet themselues in the questions of faith vvhen as all men may learne the certaine truth of one man onely how commeth it to passe that the decrees of one Pope are contrary to the decrees of another Pope And further I wil demaund why the Pope suffereth so many controuersies to be vndecided for example these three 1. Whether the Virgin Marie vvere conceiued without sinne or not 2. Whether the Popebe aboue a generall Councell or a generall Councell aboue the Pope 3. Whether the Pope haue supreme power in the Temporalls of all Princes Kings and Emperours Directly or Indirectly especially considering that the most learned Popish VVriters bitterly and irreconcileably dissent in these points This Iesuit Becane Page 101. in the winding vp of his most ignorantly-grosse and vniust censures of my false citations as he falsely speakes First tells me with a lying mouth and a brasen face that I neuer read the Authors which I haue cited But the Iesuit shall find feele by this Reply that I haue read and diligently perused them BECAN Exam. SEcondly That I may knovv if I haue read the history how that moe then 400 false citations were by Bishop Eureux noted to be in Plessaeus his booke of the Eucharist and that Plessaeus was publiquely coÌ„nicted of that crime before Henry 4 King of Fraunce Dr. HARRIS Reply I Read that story ouer in French from the beginning to the end partially written against Plessaeus wherein I find but 9 citations whereof Plessaeus and the Bishop disputed before the King Howsoeuer Plessaeus at that time daunted as may seeme by the Maiesticall presence of the King who had then forsaken the Orthodoxall faith which once hee for a long time professed and to his vttermost maintained and whom then notwithstanding outward shewes of indifferencie Plessaeus found indeed aduerse to him wholly addicted to his Aduersary did not so well iustifie those citations of his as either himselfe desired or his friends expected yet afterwards in his Booke printed he hath in particular maintained his said citations vnto the which booke I reâ—erre the Iesuit BECAN Exam. Page 102. THirdly Becane giues me his fatherhoods counsell to be warned by Plessaeus harms yet after his Iesuiticall lying manner he tells me withall That had my booke beene as large as that of Plessaeus vvhere there vvere 400. false citations in his booke according to the proportion there would haue beene in my booke a thousand Dr. HARRIS Reply THe learned Bishop did not tax Plessaeus his citations as this friuolous Iesuit doth mine for the ouersights of the Composer or Transcriber mistaking one syllable for another one word for another one name for another or one Canon for another so that the substance of the matter according to the meaning of the Author or truth it selfe were truly cited Which graue and learned course if Becane had kept with mee he should haue found none no not any one false citation of that kind as this Reply doth demonstrate wherein is iustified the very substance of all yea the very words and syllables almost of all the citations set downe in my booke of English Concord Therefore with strange impudencie doth this Iesuit say that my false citations in proportion would haue growne to a thousand as though none to none had any proportion Neuerthâ—lesse hereafter because this trifling Iesuit fowleth for feathers that is escapes in printing throgh the composer or Corrector I will be Corrector my selfe as my weighty busines will permit In the meane time gentle Reader vouchsafe to obserue what a warie course this Iesuit in his writings taketh duly proportioned to his very small learning and reading viz. to vse in a manner none or very few citations of any kind but onely to set downe with his penne whatsoeuer his empty braines conceiue After which course it were no hard thing to write a booke as large and as materiall as commonly his are euery weeke throughout the yeere one Now the Iesuiticall Syrts are past heereafter wee shall ride in the calme of apparant vniforme Concord touching the Kings Supremacie how soeuer this turbulent Iesuit like those restlesse wicked ones spoken of by Esay whose waters cast vp myre and durt endeuour to trouble the waters with the myre and durt of his Iesuiticall discord which by this Reply following is returned home and impacted vpon his owne face English Concord IN these Questions the Aduersaries dissent extreamely On the one side Augustinus Triumphus Aluarus Pelagius Hostiensis Panormitanus Syluester Henricus Gaudauensis Rodericus Sancius Alexander Alensis
to be orthodoxall professors who vse the word Primatus So that heer at enothing but dissimilitudes vnlesse it be in this that as the Fathers deuised a new name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abolish that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Arian hereticks ascribed vnto Christ so Mr. Thomson deuised a new word Suprematus to abolish the other word Primatus as the Popish hereticks doe now ascribe it to the Pope But what more doe I espy in this Iesuit heere Truly if he be not a very vnskilfull linguist in the Greeke and Syriack tongues I behold in him Heresie and Blasphemy Heresie in that he holdeth them hereticks that say Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consubstantialis of the same substance with the Father For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is vnitas substantiae the vnity of substance viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is consubstantialitas or substantiae vnitas consubstantialitie or vnitie of substance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The very identity of substance vvithout any difference variance or distinction His Blasohemy in challenging to themselues I meane the sect of Ieluits the name of Iesuits that is to say Sauiours from sinnes which is the most proper name of the Lord Christ according to that saying of the Angel Mat. i. v. 21. Thou shall call his name IESVS in Syriack Ieshua for he shall saue his people from their sinnes And according to that of St. Peter Neither is there Saluation in any other A◠4. v. 12. For among men there is giuen none other Name vnder heauen vvhereby wee must be saued Therefore what horrible and detestable blasphemous caytifs are these Iesuits to appropriat this name the name of Sauiours vnto themselues Our Lord Iesus is called Christ passiuely because he was annointed with the oyle of gladnesse aboue his fellowes So then in that oyntment he had fellowes or partakers The Oyle was first poured vpon the Sacrificers head but afterward it ranne downe to the skirts of his clothing Therefore saith St. 1. Ioh. 2. ver 20. Iohn Yee haue an oyntment from that holy One Then as our Lord Iesus our Head because hee was anointed was called Christ that is to say Anoynted so his members the Saints because they also are anointed with the same oyle though not in the same degree are called Christians that is to say Anoynted But our Lord Christ was called Iesus or Ieshua actiuely because he should saue his people from their sinnes And onely he called Iesus or Ieshua because There is no Saluation in any other For that among men there is giuen none other Name vnder heauen whereby we must be saued Therfore there is but only one Iesus or Ieshua in name or in deed by whom Gods people are saued frō their sinnes so all the members of Christ are called people Saued and not one of thē Sauiours from their sinnes But the word Iesuits according to the Syriack language signifieth in English Sauiours as though they were Sauiours of their people from their sins as Christ is the Sauiour of his people from their sinnes By plaine narration of which certaine truth grounded out of the expresse words of the Scripture euery Idiot may perceiue how blasphemous this Sect of Iesuits is in assuming vnto all men of their Sect and to none but of that Sect the name of Iesuits that is Sauiours of the world Vnlesse it be by way of contrarietie as Mountaines because they moue not are called Montes a non mouendo so they are called Iesuits Sauiours of the vvorld beeing in very truth the most notorious and infamous Destroyers of the world of Kings and kingdoms fighting manfully vnder the banner of their Lord God Antichrist the Pope who by St Iohn Reue 9. ver 11. is rightly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But now it is high time to see how this Iesuit in the profundity of his ignorances and absurdities against all common sense reason and diuinity vvould haue these following Parallells to meet together 1 The name of Iesuits but of 79. yeeres standing The name of Christians beeing of standing almost 1600. yeeres Are of the same Antiquitie Explication Ignatius Loyala the first Author of the Sect of the Iesuits and the first imposer of the name of Iesuits vpon that Sect as Becane in his Examen Pag. 14. confesleth did not associat his fellowes whom hee afterward called Iesuits till the yeere 1534. that is 79 yeeres past but the Professors of the Gospell Act. 11. ver 26. were about the yeere of Christ 40. first called Christians viz. 1573. yeeres past 2 To be anointed as all Christians are To be Sauiours as onely Christ is Is one the same thing 3 To be called by a name common to all Christians in the vvorld To bee called by holy a name common to no Christian in the vvorld but to them onely who are of the Sect of Iesuits Is all one 4 To be called by a holy name imposed by the Apostles warranted by Scriptures giuen according to the profession of the publique Christian faith To be called by a name of blasphemy imposed by that monster Ignatius Loyola according to their destroying profession directly against the Scripture which condemneth all Sects Sectaries vvith their Sect names 1. Cor. 3. v. 3.4 c. Is euen the selfe same 5. Sectaries to take voluntarily vnto themselues names and titles of Schisme or Sect as Dominicans Franciscans Iesuits c. Orthodoxall professours by their hatefull and hereticall aduersaries to be tearmed malignantly in scorne by Sect-names which they detest as Caluinists Hugonots c. Is all one selfe same thing Who euer wrote so vnlearnedly and so absurdlic as this Iesuite Became here doth I much maruaile that his Superiours suffer him to blurre papers and to publish them abroad in this so learned Age. But before I part here with the Iesuite thus he mustacknowledge that whereas in my booke of Concord I proued out of Pope Gregory the great the name and title of their Popish Primate to weet Vniuersall Bishop to be an arrogant profane sacrilegious Antichristian Luciferian and Apostaticall name giuen to him and taken by him against their owne Canon law And whereas also out of and by vertue of their Canon law I wrapped-vp their Primate in the dust of hellish confusion because he desireth and ambitiously challengeth a Primacie in earth aboue all Princes Kings and Emperours vpon earth cuen in their Temporalls their Crowns and Kingdomes and as the case is now their very lines he hath not here one word to say for his Lord Godthe Pope in this his desperate case and in the Iesnits accurate Examination for so he would make vs belicue of my Concord book Gentle Reader I haue beene the more prolyx here in my Reply against the Iesuites Examen in this first chapter because it giucth such light to the remainder as dispelleth the foggy mists which this Iesuite endeuoureth to raise whereby to make
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
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
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
following You profit nothing I vvill teach you once againe It casilie appeareth that you neuer saw either the Glosses or Canons Such Glossators out of England are of no estimation Who would not admire the insolency of this Iesuiticall Bragadochio obiecting ignorance to the incomparablie learned Bishop Iewel vnto whom in the indifferent iudgement of any equall and indicious Readers of the writings of them both Becane is not worthy to holde the candle or to carry his books after him This I thought meete gentle Reader to signifie vnto thee in generall because this trifling disputer in his whole discourse following about Citations dooth nothing else but misspende the time in such emptie sopperies As for this Citation in particular viz. Dist. 9. ca. Innocent The very truth is it was onely the fault of the Transcriber for those very words D. 9. ca. Innocent written I expuncted with mine owne hand before any Iesuiticall censure passed ouer them The matter comprised in the words which I cited viz. That all power is giuen to the Pope as vvell in heauen as in earth was a thing so well knowne to all papists of any reading and also acknowledged as an article of popish faith that for proofe thereof I set downe no Citation in the Margine of my booke But now least this vnlearned Iesuite hauing read so little as by all his writings may appeare in the Canon law or popish Councells or Canonists should imagine that no proofes of the said matter are to be found in them I will direct him for his schooling sake first to the Canon law Dist 22. ca. Omnes Where Pope Nicholas speaketh thus Christ himselfe alone founded the Romane Church and erected it vpon the rock of faith when he gaue to Peter clauiger of eternall life the rights of the Empire earthly and also heauenly What is this else but more plainely translated into English thus He gaue to Peter and consequently to the Pope all power in heauen and earth But it may be the Iesuite would faine see the place where the very words are written Therfore Secondly I doe direct him to the popish Councell of Lateran vnder Pope Leo the tenth in which Councell Stephanus the Bishop of Petracha spake thus openly with great applause In the Pope is all power aboue all powers as well in heauen as in earth Thirdly I direct him to the most famous Canonist Abbot Panormitan who super prima primi de Electione cap. Venerabilem verb. Transtulit writeth thus The Pope may vpon very great cause transferre the Empire from one nation to another because he can doe vvhatsoeuer God can doe otherwise Christ had not beene so diligent a father of his family if he had not lest one on earth in his place vvho can doe all things that Christ himselfe can doe By this it is plaine that as All power in heauen and earth was giuen to Christ So all power in heauen earth is giuen to the Pope And consequently it is as plaine that as Christ is God so the Pope is God For better vnderstanding of which consequent I send the Iesuite to that learned and iudicious yet popish Writer Marsilius Patauinus who relateth out of Bernard thus All things were giuen to Christ because he was the eternall Sonne of God And Christ doth challenge to himselfe all things by the right of creation and merit of redemption And vvhosoeuer takes these vnto himselfe makes himselfe indeede God 2. Thes 2.4 That is as Saint Paul describeth him the popish Antichrist sitting in the temple of God as God shewing himselfe that he is God or rather exalting himselfe aboue all that is called God or worshipped Which may better appeare by Becanes solution of these two Questions following First whether as to Christ and Pope All power is giuen in heauen and earth so both Christ and Pope haue one and the same name giuen to them viz. The name aboue euery name that at the name of the Pope Phil. 1.9 as at the name of lesus euery knee should bow of things in heauen in earth and vnder the earth Vnto this former questioÌ„ I suppose Becane would say Respondetur quod sic that is affirmatiuely because in his Examen pag. 133. he saith The Pope Peter was receiued into the fellowship of the name and dignity of the indiuiduall vnity or Godhead Then the second questioÌ„ goes further thus whether at the name yea at the feete of the Pope all should not doe more than bow the knee since the greatest Emperours must fall downe flatte with their faces on the ground to kisse his feete and with their necks stretched out must receiue and entertaine his feete trampling vpon them and lastly as it is challenged at this time must offer readily their throats to be cut at the Popes pleasure Before I leaue this Straine I must set downe that which the Glosse out of the foresaide Canon Omnes D. 22. inferreth viz. thus Argumentum quod Papa habet vlrumque gladium et spiritualâ—m et temporalem This argueth that the Pope hath both the swords Spirituall and Temporall Euen as the Canonists also thence gather the Popes supreme power temporall euen ouer the Empire to conferre it to vvhom he will and to transferre it whence and whither he will And so the Pope falleth into the iust condemnation of God and Confusion in heauen whereof we heard before out of Chrysostome Here two great mischiefes are necessarily inferred pat vpon the Popes head the former That he is that Antichrist and his Primacy Antichristian The later That the Pope by reason of that his Primacy lieth deepely plunged into hellish confusion And yet here the Iesuite Becane is as mute as a fish so miserable a desendour of the Pope is he even that Becane who in the Preface to his Examen wished that he might be the kings valiant Champion to desend his Cause Now surely his Maiestie should be maincly wel holden vp through his great store of ignorance more grosse then euer I perceiued in any Iesuite Writer whatsoeuer English Concord BEcame in his Iarre Question 3. demanded Whether the King by reason of his Primacy may be called Primate of the Church And I in my Concord demand Whether the Pope by reason of his Primacy Anton. de Rosellis may be called as popish Writers call him King of Kings and Lord of Lords For example Boniface 8. vvho in time of solemne supplications vvent apparelled right as the Emperour himselfe Crowned vvith a golden Crowne Caesar like glistering in an embroidered gowne and a naked sword carried before him at his commandement Can ye Vide vit Dond in Sexco ô Academicks for the Iesuite often speakes to you beholding this spectacle forbeare laughing Vnto this the Iesuite saith no more but as followeth BECAN Exam. YOu cite out of the life of Boniface 8. vvhich is in the sixt booke of the Decretals these words Boniface 8. In time of solemne â—pplication but falsery There is no such
c. If he be so ignorant let him heare Cyprian in these his owne words Superest vt de hacipsa re singuli quid sentiamus proseramus neminem iudicantes aut à iure Communion is aliquem si diuersum senserit amouentes Neque enim quisquam nostrûm Episcopum se esse Episcoporum constituit aut tyrannico timore ad obsequendi necessitatem colleg as suos adigit quando habet omnis Episcopus pro licentia libertatis et potestatis suae arbitriuÌ„ proprium tanquam iudicari ab alio non possit qui nec ipse potest alierum iudicare Let euery of vs vtter what vvee thinke of this matter iudging no man nor excommunicating any who shall think otherwise then we doe For there is none of vs that makes himselfe a Bishop of Bishops or by tyrannicall feare forceth his colleagues to obey sith euery Bishop may speak freely what he thinks iudged of none as he can iudge none Doth not the Iesuit knowe euen by the name Papa that the Pope ambitiously makes himselfe Bishoppe of Bishops in their popish Canons and tyrannicallie by oath enforceth all Bishops to the necessity of obeying him to say as he saith in their canonicall obedience If he know not let Aeneas Syluius afterward Pope Pius 2. schoole him in these words Bishops contradicting the Pope though they speake the truth yet they sin against their oath made to the Pope If this Iesuite were not ignorant that Cyprian spake those words in the Councell of Carthage what a friuolous Doctor is he misspending the precious time about trifling escapes of the Printer or Transcriber c. viz. of the word Constantinople for the word Carthage as though such escapes were not frequent in the Popes Canon law BECAN Exam. YOu cite these words Pag. 95. Plenitudo potestatis Papae c. with this citation Extra de Constitut Ecclesi Sanct. Mariae numero nono Againe falsely and ridiculously For neither are those words there neither haue you cited the place well Thus you should haue cited it Extra de CoÌ„stitutionibus cap. Ecclesia Sanctae Mariae Yet now at the last liarne somewhat that you be not alwaies a child and blockish in citing Dr. HARRIS Reply THe Iesuit here vndertaking to be my Schoolemaister proues himselfe to be a very blockish and a ludibrious Teacher To proue not as he imagineth The fulnesse of the Popes power to surpasse all Positiue lawes but that The temporall lawes with or against the Church extend not to the Church vvithout the Popes expresse allowance I cited the place rightly thus De Constitut cap. Eccles Sanctae Mariae nu 9. But the Iesuit after the depth of his shallow capacitie cites it thus De Constitut. Ecclesia Sanctae Mariae leauing out these words numero nono Wheâ— as those very words if he had but any smattering skill in the Commentaries vpon the Canon law might easily haue informed him that these words and syllables viz. Lex praeiudicialis Ecclesijs c. were the words of Panormitan vvriting vpon that chapter as indeed they are thus Paner de Constâ—r ca. E. cl Sáâ—â—e marae nu 9. Lex Principis praeiudicialis Ecclesiis non extenditur ad Ecclesias nisi expresse approbetur per Papam Si verò est Constitutio laicorum inferiorum fauorabilis Ecclesiis non extenditur aliquo modo ad clericos nisi sit approbata per Papam The lawes of Princes prerudiciall to the Church extend not to the Clergie except the Pope expresly allow them Though these words Lex praeiudicalis c. bee not in the Canon but in the Rubrick of the same and euen that is enough to make this Iesuit blush yet the matter is fully set downe in that Canon De constitut ca. Eccles S. Mariae And the case was between Iohn de Archea who appealed and the Church of St. Mary touching certaine possessions then in contiouersie before the iudge of appeale who by reason of a certaine statate of Rome spoyled the Monastery of the said possersions and transserred them to the Church of Saint Marie giuing corporall possession thereof This cause being brought to the Pope he sets down this decree We considering that layites hauing no power ouer the Church or Church-men if they make a law which may restect the good of the Church is of no validity vnlesse it be established by the Popes authoritie doe make void that vvhich is done in preiudice of the Monasterie and diffinitiuely doe sentence the possession to be restored vnto it These things beeing thus made plaine to the Iesuit it is meet now he should answere how those lawes indeed anciently made but lately reuiued and reen forced by the Venetians so exceeding preiudiciall to the Church and Church-men as the Pope in his late excommunicating Bull expresly and his two Cardinalls Bellarminus and Baronius particularly haue set downe stand still in force euen to the expulsion and extirpation thence of all Icsuits without any hope of their returne Whether because this said Canon hath lost his force or for that the roating Bull hath lost his hornes and is now become no more feared then a braying Asse BECAN Exam. Page 96. OVt of Gratian 9. q. 3. Neque ab Augusto you cite these vvords Sirotus Mundus sententiaret c. Richard you presit nothing Once againe I wili teach you thus you ought to haue cited cap. Nemo ludicabit 9. q. 3. For the beginning of the chapter doth not beginne vvith thesâ—â—ord Neque ab Augusto as you dreame but with these Nemo iudicabir And yet the words cited by you are not found there Dr. HARRIS Reply IT is not I who to prooue that if all the world would sentence against the Pope yet the Popes sentence should stand cite 9. q. 3. Neque ab Augusto but the incomparably learned Bishop Iewell as I expresly wrote in my Concorde page 8. Therefore the Iesuit fondly saith that hee will teach mee to cite better heerin thus cap. Nemo iudicabit 9. q. 3. because the chap. beginneth with these words Nemo iudicabit and not with these Neque ab Augusto Wherein the Iesuit bewrayeth his incredible rudenels ignorance who neuer read citations made in the Canon law by words after the beginning the midst or later end of the Canon but onely in the beginning thereof Therefore heere I must take him to schooling and read three lectures out of the Canon law viz. out of the Decrees the Decretalls and the Extrauagants vnto him thus In the Decrees Dist. 12. ca. No decet verb. Discretione and Dist 11. ca. Non nos verb. quis entm the Glosle citeth 17. q. 4. § Qui autem But those words are not the beginning of any chapter in 17. q. 4. In the Decretalls De Electione Electi potestate cap. Venerabilem verb. Transtulit The Glosse cireth 24. q. 1. § Sedillud and immediatly after 11. q. 1. § Sedsi quis but neither of those chapters begin with those words Sedillud or
Whether the Pope may be Iudge of Controuersies For example these Popes following Pope Zepherinus or as some write Eleutherius Iudge of Montanisme of whome Beatus Rhenanus out of Tertullian against Praxeas noteth thus Episcopus Romanus Montanizat The Bishop of Rome is a Montanist or holdes vvith the Heretike Montanus Pope Liberius and Pope Leo both Arian heretikes iudges of Arianisme as appeareth by Alphonsus de Castro in his book of Heresies and by the Legend of Hillary Pope Anastasius iudge of Nestorianisme who as the saide Alphonsus there writeth fauouredthe Nestorian Heretikes Pope Honorius iudge of the doctrines of Sergius the Heretike of whom the Bishops in the sixt Councell of Constantinople action 13. write thus Wee haue anathematized or cursed or excommunicated Honorius vvho vvas Bishop of olde Rome because bee followed the opinion of Sergius in all things and confirmed his impious doctrines BECAN Exam. Page 97 OVt of Beatus Rhenanus who wrote Annotations vpon the book of Tertullian against Praxeas you cite these words Episcopus Romanus Montanizat that is the Bishop of Rome followeth the heresie of Montanus I haue often warned you of your deceitful Citations but all in vaine Beatus Rhenanus in his Annotations hath not those words but these Rectissimè egit c. The Bishop of Rome did very well who condemned that fained Prophecie of Montanus Which words are cleane contrary to those former vnlesse in your Grammar to receiue and to reiect Montanus signifie the same thing But I knowe the cause of your errour The Printer or some other besides the Annotations of Rhenanus had set downe in the margine of Tertullians booke certaine short notes which shew the matters there handled Therfore in a cortaine place he put these two words Episcopus Romanus The Bishop of Rome because the Bishop of Rome was there mentioned and a little after he put apart this word Montanizat is a Montanist because Tertullian defended the heresie of Montanus which the Pope had condemned You haning no regard of truth or faith conioyne those words thus Episcopus Romanus Montartizat I am asbamed of this Imposture or deceit Dr. HARRIS Reply IF there were but one dram of truth faith or modesty in this Iesuite he would not haue written so falsely deceitfully and impudently as here hee doth which I wil make most apparant in this Straine before I leaue him Tertullian following Montanus wrote his booke against Praxeas and in the beginning thereof he writeth thus Nam idem Praxeas tunc Episcopum Romanum agnoscentemiam prophetias Montani Priscae Maximillae et ea agnitione pacem Ecclesiis Asiae et Phrygiae inferentem falsa de ipsis prophetijs adseuerando et praecessorū eius auctoritates defendendo Coegit et literas pacis reuocare iam emissas et à proposito recipiendorum charismatum concessare Praxeas compelled the Bishop of Rome vvho at that time acknowledged or approued the prophesies of Montanus and in so doing brought peace to the Churches of Asia and Phrygia partly by affirming false things of those Churches and partly by defending the auctority of the Bishops predecessors to reuoke his letters of peace which he had sent and to cease from his further communicating vvith Montanus By which words of Tertullian it is cuident that the Bishop of Rome did then approue and by his letters maintaine the Hereticall Prophesies of Montanus Beatus Rhenanus in his edition of Tertullian besides his Annotations vpon him set footh his Marginall notes ouer against the text briefely expressing all-along the matters contained in the text ouer against these words of the text The Bishop of Rome acknowledging the Prophesies of Montanus and so bringing peace to the Churches he put these two Marginall notes viz. the former Episcopus Romanus Montanizat Because Tertullian saide The Bishop of Rome approoued Montanus The second Autoritas Romanorum Pontificum The authority of the Komane Bishops Because Tertullian said that the Bishop of Rome when he did Montanize by his letters sent brought peace to the Churches of Asia and Phrygia And heereto agreeth Rhenanus his Annotation vpon these wordes of Tertullian Episcopum Romanum Attende summam Romani Pontificis autoritatem etiam illis temporibus dum aliquid recipit aut damnat Obserue here the great authoritie of the Bishoppe of Rome euen in those times vvhen hec did eyther receiue or reiect anie thing To witte because once hee receiued Montanus but afterward reiected him So that it is most cleare that those vvordes The Bishoppe of Rome dooth Montanize is the verie Marginall note of Beatus Rhenanus conioyning all those three wordes Episcopus Romanus Montanizat without any separation of them by comma full point or any the like at the word Romanus as is to be seene in the Margine in all the editions of Tertullian euen by Papists as namely in the Edition of Renatus Laurentius de labar printed at Paris cum priuilegio An. 1580. where those marginall notes are set downe Their ownc Pamelius in his late Edition of Tertullian An 1608. leaues out those three marginal words Episcopus Romanus Montanizat And in his 7. annotation vpon those words Episcopum romanum sheweth himselfe griened at and much disliketh that those said three marginall words are extant in all former printed editions for thus hee writeth Quare eo magis improbanda aduocatio marginalis quae hactenus extat in excusis exemplaribus omnibus Episcopus Romanus Montanizat But if those margimall words Episcopus Romanus stood alone in the margin so full pointed because the Bb. of Rome is there mentioned then the word Montanizat set down in the margin separate frō the other two foresaid words because Tertullian doth there Montanize as this Iesuit would haue it Pamelius in common sense had no reason either to leaue our or dislike those three marginall words Iudge now gentle Reader how either pittifully ignorant if hee neuer read those said three marginall words in beatus Rhenanus his edition of Tertullian or if he did how shamefully impudent this Becane heere sheweth himselfe to be casting this aspersion vpon mee that I deceitfully alleaged those said marginall words conioyning them which in printed bookes stand separated and so applying that to the Bishop of Rome which the marginall note assigneth to Tertullian A more palpable vntruth could not be vuered Whereas he endeuoureth to iustific the same by citing these words out of Rhenanus his annotations Rectissime ergo egit Romanus Pontifex qui illam confictam Montani prophetiam damnauit The Bishop of Rome did well in condemning that fained prophecy of Montanus asking me whether it be all one to condemne approue Montanus hee doth manifest to the world how exceeding shallow he is not knowing whether he writ with or against himselfe Tertullian writing very distinctly of two seuerall times saith that the Bishop of Rome at the first approued Montanus and accordingly sent letters to the Churches of Asia and Phrygia signifying his communion with Montanus
and so procuring great peace to those Churches Whereupon Rhenanus marginall note was The Bishop of Rome doth Montanize But Tertullian saith againe that he afterward by the means of Praxeas reuoked his said letters and reiected Montanus Whereupon euen on the text word reuocare Beatus Rhenanus his annotation is this Rectissime ergo Ro Pontifex egit c. Therefore right well did the Bishoppe of Rome to condemne Montanus Doth not this shew apparantly that the Bishop of Rome was once a Montanist but after recanted And doth not the Iesuit feele this his owne weapon retorted into his owne hart BECAN Exam. Pag. OVt of the Councell of Constantinople you cite these words Anathematizari curauimus Honorium c. You follow the fraud of the Grecians who vpon enny inserted the name of Honorius when as it is plaine or certaine constat that Honorius vvas not there condemned as Bellarmin de Rom. Pont. lib. 4. cap. 11. proueth out of the Library â—â—eper Athanasius and others Dr. HARRIS Reply IN asserting Honorius to be a Monothelit heretick I doe follow three generall Councells viz. the 6. act 13. the 7. act the last and the eight act 7. And two Popes Agatho in his Epistle to Constantine the Emperour to be seene in the Synod 6. act 4. and Pope Lco 2. in his Epistle at the end of the 6. Synod And further I follow then owne Pontificall of the Popes liues in Leo 2. besides many as learned Writers as Bellarmine by whom it appearech manifestly that Honorius was an Heretick Our English man Harding in his booke against Bishoppe Iewell page 131. of Pope Honorius writeth thus Now at length Ma. Iewell you say that which hath some face of truth for Honorius indeed fel into the heresie of the Monothelits And this is the only Pope who may iastly be burdened with heresie Pope Leo 2. in his Epistle to the Emperour at the end of that 6. generall Councell hath these words We accurse Honorius who hath not lightened this Apostolick Church with Apostolick doctrine but by wicked treachery hath laboured to subuert the vndefiled faith In this my citation I sollow not as this fulse Iesuit saith the Greeke fraude but the edition of Councells by their owne Binnius Tom. 3. thus Concilium Constantinopolitanum tertium sextum vniuersale in quo ducenti octoginta et nouem Episcopi sub Agarhone Papa Constantino Pogouato Imperatore An. 680. et 631. Pag. Binnij 67. act 13. Impia execramur dogmata Sergij Cyri Pyrrhi et Theodori quos Agatho Papa abijcit vtpote contraria rectae fidei sentientes quos Anathemati submitti definiuimus Cum his verò simul proijci à sancta Dei Catholica Ecclesia simulque anathematizari praeuidimus Honorium qui fuerat Papa antiquae Romae eo quod inuenimus per scripta quae ab eo facta sunt ad Sergium quia in omnibus eius mentem secutus est et impia dogmata confirmauit We detest the impious doctrines of Sergius Cyrus c. whom we haue accursed vvith these we haue also cast out of Gods holy Catholick Church and accursed Honorius who was Pope of old Rome because vve found by those things vvhich he wrote to Sergius that he was vvholly of Sergius opinion and confirmed his impious doctrines Heere if I would hunt after Butterflies as this tryfling Iesuit doth I could tax him for his ouer-sight or ignorance in putting downe Athanasius for Anastasius But leauing this vnlearned Iesuit to correct his errors vnto Bellarmine hcere obiected against mee I say that Anastasius writing of the Popes liues in the life of Pope Leo 2 setteth downe Honorius among the hereticks who were condemned by the sixt generall Councell And for further answere I referre Bellarmine vnto Mr. Dr Whitaker Controuers 4. cap. 6. and to Mr. Dr. Reynolds his Conference against Hart ca. 7. Diuis 2. who both very largely and learnedly haue refuted all which Bellarmine hath written materiall for the cleering of Honorius By these Pope Hereticks the Christian Reader may learne what a dangerous thing it is to make the Pope Iudge of all Controuersies And further hee may heere obscrue with what deep silence the Iesuit letteth passe The Pepes Liberius and Leo for Arrian hereticks and Pope Anastasius for a Nestorian heretick So worthy a champion defender is Becane of the Popes Primacy English Concord BEcane in his Iarre and 12. Question demanded Whence the King hath his Primacy And I in my Concord Quest 12. demaunded Whence the Pope hath his Primacy Whether of Christ who said Ioh. 18. v. 36.1 Pet. 5. v. 3. Ro. 13. v. 1. My kingdome is not of this vvorld or of Peter Who forbade his fellow Presbyters to dominere ouer the Clergie much more ouer Kings Or rather of the Diuell Mat. 4. v. 9. Luk. 4. v. 6 who said I will giue vnto thee all the kingdoms of the vvorld and the glory of them for that is giuen to mee and I giue it to vvhom I will And euen so said the Diuels heire Pope Adrian Whence hath the Emperour his Empire but from vs Behold it is in our power to giue it to whom we will By these sayings it is demonstrated that the Pope hath his Primacie not from Christ but from the Diuell Yet heere the Iesuit hath not one word to answere for his Popes Primacy English Concord BEcane in his Iarre and 13. Quest demaunded Whether the King may compell his subiects to the oath of Primacy And I in my Concord and 13. Quest demaunded Whether the Pope may compell his subiects that is all Christians to the oath of Primacy Because according to their Canon law Dist 81. ca. Siquis What Christian soeuer will not obey the Popes precept euen to kill his Soueraigne and natiue King runnes into the sinne of Idolatry Heathenisme Especially the Bishops who 〈◊〉 etyed to the Pope by oath Aenae Sylnaus ad Mogunt That if they gaine-say the Pope though they speake the truth yet they sin against their oath made to the Pope Lastly De Rom. Pont. l. 4. cap. 5. because Bellarmine saith If the Pope should commaund vice or forbid vertue the Church were bound to belieue vertue to be euill and vice to be good BECAN Exam. Page 99 YOu cite out of Gratian Dist 81. cap. Si quis these vvords of the Pope If any will not obey our precept c. You have not read this chapter neither is the beginning of it Si quis but Si qui. Neither doth the Pope there decree that hee incurres the sinne of Idolatry who vvill not obey him in killing his nature King as you calumniate but the Priests and Deacons who after admonition will not abstaine from fornication and also they vvho will presume to heare those Priests and Deacons in their publique Ministery beeing interdicted to enter the Church Consult with the Canon and you shall find it Dr HARRIS Reply IHaue read that Canon ouer diligently more often