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
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
their deserts he may depose as Salomon did Abiathar In the meane time 1. Reg. 2. ver 27. the King alloweth not that any Bishop especially the Bishop of Rome should rule ouer all the Christian vvorld This Iesuit bringing in our King heer denying that hee will meddle with the matters of other men not his subiects as on the one side hee deseruedly commendeth our gracious King therein so on the other side he iustly condemneth that busie-body the Pope intermeddling in matters of the King his subiects endeucâ—ring impiously and impudently to auert his subiects froÌ„ swearing allegiance vnto their Soueraigne against the law of Nature Nations against the law of God and man therein shewing himselfe indeed to be that wicked man that sonne of perdition that very Antichrist described by St. Paule 2. Thes 2 especially considering that neither our King nor the meanest vassall or villaine of our King is the Popes subiect For by the right and ancient diuision of Prouinces this Realme of England was not vnder the Bishop of Rome Pope Innocent 400. yeeresafter Christ confesseth that he had not sufficient authority to call one poore Britan out of this Realme The case was this The Bishops of Africa prayed Innocentius cither to send for Pelagius the Britan or to deale with him by letters to shew the meaning of his lewd speeches tending to the derogation of Gods grace To whom the Bishoppe of Rome answered thus Quando c. When will hee commit himselfe to our iudgement write I what letters I vvill See B. Bil. Pag. 320. vvhereas he knoweth hee shall be condemned And if hee were to be sent for they may better doe it that are neerer to him and not so farre distant as I am BECAN Exam. Pag. 115 IF these propositions be equiualent viz. The King hath not Primacy Ecclesiasticall The King cannot execure offices Sacerdotall or Episcopall then it followeth that they who deny the King canexeciâ—te officas Sacerdot all deny the King to haue Primacy Ecclesiasticall or Spirituall And they vvho hold that the King hath Primacy Spirituall affirme that he may execute offices Episcopall This is rather to increase then to take away the Iarre Dr. HARRIS Reply HEere the Iesuit playeth the wrangling Sophifter his Elench is as the Schoole tearmeth it A dictosecundum quid addictuÌ„ simpliciter For these words Primaeus Ecclesiasticus doe not simply but secundum interpretationem vel sensum according as some Writers meane thereby signisie Primacy Episcopall and not Regall In which sense all Protestant Writers deny the King to haue Primacy Ecclesiasticall Others by those words Primatus Ecclesiasticus mean Primacy Regall or not Episcopall In which sense all English Protestant Writers ascribe vnto the King Primacy Ecclesiasticall and as Master Burhill vvriteth may vvell call it Primatum Spiritualem Spirituall Primacy So heere the Iarre is taken cleane away and the Iesuit is sully answered in all objected by him in due place The rest which against his owne and all good method hee iumbleth heere together hotch-potchwise as The King to be no Head nor to call Councells c. shall heereafter in their due place receiue also their full answere ⧠Becans Iarre III. Question Whether the King by vertue of this Primacy may bee called Primate of the Church MAister Henry Salclebridge doth absolutely affirme it For thus be writeth pag. 140. Dico Regem Angliae Ecclesiae Anglicanae Primatem esse I say that the King of England is Primat of the Church of England Nay he vvill haue this point to be so certaine and out of al doubt that he thinketh whosoeur should deny it to offend against the publike profession of England For so he saith pag. 177. Angliae RegeÌ„ Anglicanae Ecclesiae PrimateÌ„ esse in professione publica Anglicana Veritasis sacris liter is nixae ponitur That the King of England is Primate of the Church of England is founded in the publique English Profession of Truth grounded vpon the sacred Letter 2. M. Tooker and M. Burhill doe absolutely deny it For thus writeth M. Tooker pag. 3. Olere autem malitiam ac clamitare audaciam tuam illud videtur cùm RegeÌ„ Caput Ecclesiae Primatemque consingas It may seeme to sauour of malice and cry out vpon your saucinesse when as you feigne the King Head and Primate of the Church c. And Ma. Burhill pag. 133 Nec primatem quidem omnino Regem nostrum dicimus multò vetò minus Primatem Ecclesiasticism Neither doe wee at all call our King Primate and much lesse Ecctesiasticall Frimate c. 3. Heer-hence doe I frame a twofold Argument One out of M. Tookera words in this manner Hee that affirmeth the King to be Primate of the Church is a sausy and malicious fellow But M. Salclebridge affirmeth the King to be Primate of the Church Ergo he is a sausy and malicious fellow The other argument I frame out of M. Salclebridges words thus He that denieth the King to bee Primate of the Church doth offend against the publique Profession of the Truth receiued in England But M. Tooker denieth the King to be Primate of the Church of England Ergo he offendeth against the publique profession of the Truth receiued in England So I wis one Mule claweth another 4. But now it may bee demaunded whether of them doth iudge more rightly in this case M. Salclebridge who affirmeth the King to be Primate of the Church or M. Tooker that denieth it This controuersie dependeth vpon another question to weet whether these two Names Primate and Primacy are necessarily connexed or as they say Coniugata M. Salclebridge thinketh that they are Therfore because he hath once affirmed the King to haue the Primacy of the Church hee consequently anerreik that the King is Primat of the Church For that with him this Argument hath force à Coniugatis The King hath Primacy Ergo the King is Primate As also this The Chaplaine hath a Bishoprick Ergo he is a Bishop 5. Now M. Tooker hee thinketh the contrarie For pag. 6. of his booke hee expresty saith That the King hath the Primacy of the Church but yet hee is not the Primate of the Church And contrariwise The Archbishop of Canterbury hath not the Primacy of the Church yet is he Primate of the Church So as hee denieth these two consequences à Coniugatis to weet I. The King hath the Primacy Ergo hee is Primate 2. The Archbishoppe is Primate Ergo hee hath the Primacy And perhaps hee vvill deny these in like manner I. The Chaplaine hath a Bishopricke Ergo hee is a Bishop 2. M. Tooker is a Deane Ergo hee hath a Deanery English Concord Pag. 29 WHy should I schoole an Asse with whom gently to claw and curstlie to kick Mule-like is all one Or why should I rubbe your memorie to recognize these your owne words Iames the most renowned potent King of England Refut Apol. Praef. monit Regis pag. 17.
large That an Abbesse may haue a Praelature and dignity with administration and a right to visit euen without the Monastery which right she may also commit to others And the Bishop Bitontine very lately holdeth and proueth the same in his works dedicated to Pope Clement 8. See the very Text. Sext. de Elect ca. Indemnitatibus prouing the same Barthol in l. 1. cod de dign lib. 12. n. 4. saith that Abbesses haue dignity with administration not onely ouer their Nunnes but also without for that they haue Castles c. as Abbats haue dignity with administration Sext. de Priuilegijs ca. Apostolicae And therefore by a ruled case among the Doctors grounded vpon ca. Attendentes in Clemētin de stat Monachor they ought to visit or to commit the visitation to others Extra con ca Vas electionis Out of these the like Steph. d' Aluin ca. 2. sect 12. of the power of Abbesses concludeth that Abbesses Prioresses claustrall by a certaine right constitutions and rule of S. Benedict from whence all the rest in a manner are drawne as also by custome haue authority and power ordinary spirituall and Ecclesiasticall ouer those that are vnder them And cap. 3. sect 8. That Abbesses Prioresses ex cardin concil 17. cal 4. bj cap. Dilecta and the Gloss adioyned haue all administration as well spirituall as temperall of those monasteriall Nuns saue only of those things whereof a woman is vneapable to weet of Order Now touching the power which Abbesses haue to excommunicate Because Tho. Aqui. in 4. sent dist 18. q. 2. art 2. in corpore writeth thus Excōmunicatio non est actus clanis directe sed magis exterior is iudicij Excommunication is not an act of the key directly but rather of external court Nauarre lib. quinto consil 1. de sentent Excom concludeth that a vvoman by priuiledge may also excommunicate Tabiena and Arnilla verbo Abbatissae nu 3. besides Panormitan Astensis and others That an Abbess may cōmand the Priests her subiects to excōmunicate their rebellious obstinat Nunnes or to absolue them Whereupon Steph. d'Aluin cap. 3. sect 12. concludeth thos Proinde omnis habens Iurisdictionem Ecclesiasticam et si non habeat clauem ordinis potest excommunicare ex D. Thoma Therefore all hauing Ecclesiasticall Iurisdiction may excommunicate according to Tho. Aquin. Now that they haue Ecclesiasticall Iurisdiction witnes Panormitun in ca. De stat Monachor Iason consil l 40. lib. 2. Flaminius deresig lib. 3. q. 12. n. 12. saying Dispositum iur is in Abbate habere locum in Abbatissis What right Abbats haue Abbesses haue the same And againe Panormitan Arnilla Flaminius write That Abbesses exempt haue right or iurisdiction to visit the places and persons subiect to them and that they haue Clerks subiect vnto them Pleno iure that is vnder their gouernment as well Ecclesiasticall as Temporall Now say Card. Parisius and Flaminius Out of the right to visit or from visiting by her selfe or her deputie followeth her Iurisdiction to depriue depose correct punish and chastise And to haue them subiect to her Pleno iure by full right doth plainely import Iurisdiction Depriuation Visitation and Correction To conclude this point If priuat men and vvomen be capable of Ecclesiasticall Iurisdiction If Abbesses haue and execute the same in collating Benefices instituting suspending depriuing visiting iudging crimes and imposing and receiuing purgations of Bishops lastly excommunicating and absoluing according to Popish Canons Canonists Custome and practise among them with what face doth this Iesuit or any other Papist scandalize our Kings or Queenes for taking or vs for ascribing vnto them Supreme Ecclesi Iurisdiction yet not that wherby our Kings or Queens may institute Clerks excōmunicate or absolue them oras King Iames and late Queen Elizabeth haue in their writings published to the whole world Therefore most impudently false is the Iesuit heere asserting that Queen Elizabeth had power to excommunicate Touching Suarez let this Iesuit know that Steph. D' Aluin hath refuted in this point a farre greater better learned man then Suarez is to weet Franciscus a Victoria in his Relect. 2. de potest Ecclesiae and shewed the practise of the Church to be as heere hath beene declared Christian Reader I haue beene much heere in this point because it is of that moment and so remarkable for recompence in replying to the remainder of Becanes Examivation I promise to bee short the rather because in truth it is but froth not deseruing any other answere at all but that which is already set down in my English Concord ⧠Becans Iarre VI. Question Whether the King of his owne Authority can assemble or call together Councells 1. NOvv follow the Iarres and debates of our Aduersaries concerning the Offices and Functions of the Kings Primacy and they are sixe in number which may be disputed of The first is of assembling or calling together of Synods The second of enacting of Ecclesiasticall lawes The third of conferring or bestowing of Benefices The fourth of creating and deposing of Bishops The fift is about Excommunication The sixt and last is about the decision and determining of Controuersies The question then is vvhether these offices belong to the Kings Primacy I will speake a vvord of each in order 2. First it may bee demaunded vvhether the King by vertue of his Primacy may of his owne authority call or assemble together Synods therein sit as chiefe head This was certainly perswaded that it might be done in the time of King Henry K. Edward and Queene Elizabeth but now vnder King Iames the matter is called into question M. Salclebridge pag. 121. affirmeth that be can dot it in these vvords Christiani Principes in Regnis suis cum laude propria auctoritate Synodos conuocarunt Constitutiones condiderunt causas audierunt cognouerunt Christian Princes haue with great praise assembled Synods by their owne authority in their Kingdoms haue made Constitutions heard and examined causes c. And again pag. 146. Rex Angliae potest Synodos indicere omnium Ordinum Oecumenicas et in ijsdem praesidere The King of England saith he may assemble Generall Councells of all Orders or degrees and therein sit as President or Chiefe c. And pag. 155. hee saith in like manner Reges Angliae suprema sua authoritate deiure Synodos conuocarunt The Kings of England haue by their owne supreme authority and by right assembled Synods c. 3. Now Ma Tooker in this point is very variable one vvhile contradicting himselfe another while others And this is manifest out of the diuerse testimonies he produceth The first is pag. 37. where hee hath these words A quibus magis aequum est indici Concilia quà mabillis penes quos semper fuit authoritas ea congregandi Cùm autem communiter triplex ponisoleat Concilium Generale Prouinclale Dioecesanū Concilium Generale solius Papae iussu celebrari vultis sed nequeillud nisi ab
at Ierusalem whether did raigne Christian or Pagan Princes how idle is this when the question is only about Christian Princes what is there no difference here betwixt a Iesuite and a Sophister But if Peter was then the sole Primate of the Church why did he not alone call that Synode and why did Iames sit President in that Councell what meane these words Visumest nobis it seemed good vnto vs and not rather it seemed good to Peter or alone or with the addition of Primate or after this manner it seemed good to our holy father Pope Peter after him to the residue of the Apostles and Elders If Peter or the Pope bee Supreme iudge of all controuersies what meane these words Visum est spiritui Sancto It seemed good to the Holy-ghost and not rather it seemed good to Pope Peter the Supreme iudge of all controuersies This is a great mysterie as if no mortall man but only the Holy-ghost could be Supreme iudge of all controuersies in the Church And why may not prouinciall Councells becalled by the Metrapolitan Nouel constit 123. leg 13. et 133 Franc. and Dioecesan by the Bishops by vertue of Ecclesiasticall lawes made by Christian Princes especially seeing as Dr. Tooker rightly affirmeth their indiction primarily appertayneth to the King and from him may be deriued to the Bishops These things doe excellently agree together BECAN Exam. Pag. 152 YOu say our English Writers touching the Kings Supremacy differ only in words or names An ingenuous confession whence I conclude his Supremacy to be verball and titular only and not reall Yet the Bishop of Rochester died for not acknowledging it And others for the same causes are imprisoned which makes you labour so much to bring asleepe or to extinguish this Nominall Iarre Dr. HARRIS Reply I Say as I haue aboundantly proued in this Replie and in my English Concord that all our English-Protestant-Writers doe with full and vniforme consent agree in the reall solide and substantiall Supreme Gouernment of the King in all Causes and ouer all persons Ecclesiasticall or Ciuill within his Dominions next vnder Christ Further that all the said Writers sully agree in the verie name of that Supreme Gouernment to weet the English name Supremacy Moreouer that all the saide Writers in the sense of this reall thing and of the name of this reall thing call the same Supreme Gonernment in Latine Primatum Primacy and Iurisdictonem Spiritualem vel Ecelesiasticam Spirituall or Ecclesiasticall Iurisdiction Againe that all the saide Writers call and acknowledge the King to bee reallie Supreme Gouernour in all Causes and ouer all Persons Ecclesiasticall or Ciuill vvithin his Dominions next vnder Christ. And in this sense all the said VVriters call the King Supreme Primate and Head of this Church as hath been shewed expreslie out of their owne writings Whereby appeaâ—eth that in very truth here is no English Iarre among our Protestant Writers Reall or Nominall And so these figge leaues wherewith Becane endeauoureth to couer the shameful nakednes of the Popish sort denying to acknowledge the Kings Supremacy aforesaid are remoued and taken cleane away But alas for for this seely Iesuit who is confined now in his English Iarre to Iarre Nominall only and not Reall and hath no other twigge to hang by but this scattered consequent viz. The Protestant English Writers expresse the selfe same substantiall thing to weet the Kings Supremacy with varietie of names and phrases Therefore the thing it selfe is not reall but nominall Our Academian school-boyes would deseruedlie might hisse this Iesuite with his consequent out of the Vniuersitie Schools as exceeding foolish and childish Thus rather would the argument proceede The Iarres of some Writers about a thing or matter are Nominal only and not Reall Therefore their consent is reall and the thing it selfe Reall Touching Rochester-Bishop inculcated by this Iesuite our King in his Apology pag. 121. according to the publike Records writeth thus Roffensis in carcerem coniect us est priusquam in iudicium capitis de Primatu Pontificis vocaretur idque partim quòd tardior esset ad successionem Regiae prolis confirmandam cui iam antea Regni Ordines subscripserant partim quod implicatus eo negotio tenebatur quod de sancta Virgine Cantiana ill is temporibus forte inciderat adeo vt propter â—elatas Pseudoprophetiae illius fraudes reus iudicatus sit Maiestatis ob non detectam coniurationem The Bishop of Rochester vvas imprisoned and condemned not onely for acknowledging the Popes Supremacy but also for gaine saying the lawfull succession of the Kings progeny and for concealing high treason against the King And why might not the Bishop of Rochester then or why may not the Popish ones here now in like case be imprisoned or put to death for treason against their Soueraign Who can denie that it is treason for any subiects to deny their Soueraigne to be their lawfull Prince But since euery lawfull Christian Prince is Supreme gouernour of his owne subiects in things Spirituall and Temporall or which is all one is Custos vtriusque Tabulae Keeper of both Tables to deny that of their Soueraigne is to deny him to be their lawfull Prince Assuredly to acknowledge the Popes Supremacy here as now it is defined and conuerted from Spirituall to Secular is to acknowledge the King to hold his kingdome of the Pope in Chiefe and that also at his will and pleasure as it is plaine by their Canon law and Canonists yea to hold their liues also as Tenants of Life at the Popes will by Iesuiticall doctrine as before in this Reply and in Becano-Baculus was expresly shewed and prooued demonstratiuelie And what is this else but apparantly to denie the King and to assert the Pope to be their Soueraigne Lord and King indeed And is not this high treason in the highest degree why then may not such lawfully be imprisoned condemned and executed as Arch-traitors At least why may not our King require an oath and this saide oath of his subiects against the Pope vsurping his right 2. King ca. 11. v. 4 as well as Iehoiada the high Priest did of the men of Iuda for Ioas their King against Athalia that vsurped his state Queene Elizabeth in her Explanation of the Supremacy caused these words to be printed and published to all her subiects viz. That if any her subiects would accept the oath of Supremacy with this interpretation sense meaning viz. That the K. or Q. Maiesty of England vnder God is to haue soueraignetie and rule ouer all manner of persons borne within her Maiesties Realmes Dominions and Countries of what estate Ecclesiasticall or Temporall soeuer they be so as no forraine Power shall or ought to haue any superiority ouer them her Maiesty is well pleased to accept euery such in that behalfe as her good and obedient subiects and shall acquite them of all manner penalties contained in the said Act against such as shall
his owne proper iudgement Therefore Tooker holdeth vvith the King but dissenteth from Hainric You hault on both sides Dr. HARRIS Reply HAinric in his Becane Baculus defending this found doctrine and orthodoxall which Becan heere brings in set downe by his Maiesty in his Praeface Monitorie cudgelled soundly this Iesuit for his impious scoffing at that holy good doctrine as is there to bee seene in many pages yet this shamelesse Iesuit dare heere affirme that Hainric dissenteth from his Maiestie heerein If this be Becans English Iarre thè is his English Iarre in truth the most vniforme Concord For I dare avow that not onely Hainric but all other Protestant English Writers doe embrace as true ancient catholicke and Apostolick doctrine that which the Iesuit transcribeth heere from his Maiesties Praeface Monitorie Moreouer wee may heere behold the footsteps of that old Serpent wherein this serpentine brond viz. this Iesuit treadeth His Maiestie following his Maister Christ aduised Princes To take from the Scripture diligently read ouer by them and so well vnderstood by them the rule of their faith vvhereby they might place the foundation of their faith in their owne certaine knowledge to weet solidly grounded vpon the Scriptures and not in the vncertaine opinion of others This pure doctrine the Iesuit with the aspersion of his leauen adulterateth thus This is all one as if the King had said There is no certain Iudge in the matter of faith but euery one is to rest in his owne proper iudgement wheras his Maiestie cleane contrary asserteth that GOD hath prouided to euery one of his Saints on earth a certaine Iudge in matter of their faith to weet the holy Ghost and holy Scripture the certaine knowledge whereof as touching matter of faith the holy Ghost working together with the sacred meanes of hearing reading meditaring conferring praying c. giueth sealeth vp in their soules So that they shall not place the foundation of their faith in the vncertaintie either of their owne proper iudgements or of the opinions of others but in the certaine testimonie of the foresaid Iudge Of which Iudge Saint Iohn 1. Ioh. 2. v. 27. vvriteth thus And the annoynting vvhich yee haue receiued of him dwelleth in you and yee need not that any man teach you but as the same annointing teacheth you of all things and it is true and not lying and as it taught you yee shall abide in it So that euery Christian is to rest not in his owne proper iudgement for that is vncertaine but in the certaine iudgement of the forsaid annointing working in the Saints that certaine knowledge vvherein to place the foundation of their faith vvhereof his Maiestie speaketh Constantine the great and first Christian Emperor found in himselfe by gracious effect the certainty of this said doctrine heere averred by our King for thus hee writeth in his Epistle to Sapor King of Persia registred by Theodoret Lib. 1. cap. 24. Marking the diuine faith I obtaine the light of truth and following the light of trueth I acknowledge the diuine faith The certaine truth of this doctrine is so apparant that is bath expresse testimony and acknowledgement thereof from the very Popish VVriters themselves as is to bee seene by diuerse of them in Beoano-Baculus Therfore I will here instance in one onely and that no meane one viz. Stapleton who in his second admonition to Maister Dr. Whitakers set before his Triplication writeth thus In libro meo 3. Principior Å fidei Spiritus sancti internam persuasionem ad quodlibet fidei obiectum credendum ita necessariam ita efficacem esse docui vt nec absque illa quicquam a quoquam creds possit etsi milliei Ecclesia attestetur et per illam solam quodlibet credendum credi queat tacente prorsus et non audita Ecclesia In my 8. booke of the Principles of faith I have taught that the invvard persuasion of the holy Ghost is so necessarie and so effectuall for the belieuing of euery obiect of faith that vvithout it neither can any thing bee belieued by any man though the Church testified vvith it a thousand times and by it alone any thing that is to be belieued may be belieued though the Church kept silence and never vvere heard Is not the force of this truth great and must needs preuaile sith the Aduersaries themselues write so fully and directly for it To shut vp this point and to shut the Pope cleane out from this supreme Iudgeship Panormitan the Abbat in De Elect. et Elect potest ca. Signisicasti very iudiciously writeth thus Plus credendum est vni priuato fideli quam toti Concitio et Papa si meliorem habeat authoritatem velrationem Wee ought to giue more credit to one priuate lay man then to the vvhole Councell and the Pope if hee bring better authoritie and more reason And to the same effect writeth Picus Mirandula in the question Whether the Pope be aboue the Councell thus Simplici potius rustico et Infanti et Anicula magis quam Poncifici maxima et mille Episcopis credendum est siâ—sti contra Euangelium illi pro Euangelio faciunt More credit is to be giuen to a simple plaine Rusticke to an Infant or to an old vvoman then to the Pope or a thousand Bishops if the Pope and the Bishops speake against the Gospell and the others speake with the Gospell What a silly supreme iudge and absolute in all controuersies of faith is the Pope vnto whom as oftentimes it may and hath fallen out lesse credit is to bee giuen then to a priuat man then to a woman then to an Intant BECAN Exam. Pag. 107. I Repeate that vvhich I had vvritten before If a dissention should arise in England touching some point of faith as of the Reall prefence of Christ in the Eucharist what should the subiects doe Should they goe to the King as supreame Iudge Hainrick vvould haue it so but Tooker would not suffer it The King himselfe sonds euery man to his owne conscience and you would hault on both sides Touching that vvhich you bring out of oâ—r discords touching it The Pope as vniuersal Bishop 2. Faith to be kept with Hereticks 3. The body of Christ broken and chewed or grinded in the Eucharist 4. The Reall presence of his body vvithout quantity It is false we dissent not heerein and though we did doth it therefore follow that you dissent not in the point of your Churches Primate That is most foolish Dr. HARRIS Reply INdeed the Iesuit is heere become very foolish and childish and come to this Repetamus omnia breuiter yet sets him downe in his chaire of pestilence that is scornfulnes with Iesuiticall viz. the greatest impudencie scoffing very impiously and ridiculously our Kings sacred Maiestic as those cursed miscreants did our Sauiour Christ They cried All haile King of the lewes and this Iesuit in effect cries All haile King of England supreme Iudge there in controuersies of
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
much as God can doe And I will yet deale more articulately and plainly kk Ioh. de Paris de Pot. Reg. Pap. Auentinus l. 6. Hee shall be Lord in temporal things thorough the vvhole world directly indirectly ll De Maior Solitae Anto. de Rosâ—l The King of Kings and Lord of Lords mm Dist 98. Si Imper. in gloss Extra de foâ—o coÌ„petent ca. Licet Beeing aboue all Emperours as his vassalls nn De Maior vnam sanctam Hauing of his owne both swords oo Auent in Adriano 4. Anno 1154. Beeing set ouer Nations and Kingdoms to destroy to pluck vp build and plant pp Hard. Iew. p. 5. c. 6. D. 8. From whom alone all Emperours hold their Empires qq Auent in Adrian 4. In vvhose power it is to giue them or take them from vvhom hee vvill rr Carion de Alexand. 3. Who treadeth the necks of Kings vnder his feet Å¿Å¿ Caelestinus Papa Vide RogetuÌ„ Cestrâ—nsem et Houenden And to conclude vvho crowneth Kings with his feet and vvith his feet againe spurneth the Crowne to the ground tt De Maior Solitae gl Beeing seuentie times seuen greater then the greatest Kings I will yet expresle the matter more articulately uu Lyra in Dâ—ut c. 17. Hee shall be so absolute a Iudge of all Controuersies that if hee shall say the right hand is the left or the left hand the right his saying is to bee belieued And this is the opinion of Bellarmine xx De Pont. Po. li. 4. c. 5. If the Pope should commaund vice and forbid vertue the Church were bound to belieue that vertue were euill and vice were good And they giue this reason thereof yy Panor de Constit c. 1. The fulnesse of the Popes power excelleth all Positiue lawes zz De transl Epis Quanto glossa Hostiensis ibidem and it sufficeth that the Popes will goe for a law whereby he can make righteousnes of vnrighteousnesse And heereupon Philelphus Decad. 6. Hecast 9. beautifully describeth the Pope as Antichrist saying Non Scytha non Turcus non quiterrore Damascum Aegyptumue tenet sed maximus ille Sacerdos E medio templi nostrum emersurus in axem Antichristus erit quise canit ore colendum Pro christo cuius refer at nomenque vicemque Which I English thus No Tartar grim or Turk or feared Saladine Shall be that Antichrist but that high Priest That midst the Temple sits adored with dread dinine Who beares the name Vicar is of Christ. I might be infinite in numbring the seuerall offices which are thought to be the offices of the Romane Primacie out of which I wil frame this after Becans maner I A. B. doe publiquely testifie and sweare in my conscience that I will be faithfull and obedient to the Bishop of Rome as often or whensoeuer hee shall by his owne proper authority directly in temporall causes create Emperours vvhom hee will or by the same power depose vvhom hee vvill If this part onely of the Popes Supremacy should be exacted of all the Iesuits what doe you thinke would bee done Would all thinke you yea they which adhere vnto the Pope sweare this Let them sweare that would as Baronius Triumphus Carerius and almost all the Canonists and many other famous Popish Writers Yet I amsure that Bellarmine and Becane if they be constant men will neuer sweare For thus writeth Bellarmine Papa not habet vllam merè temporalem iurisdictionem directè iure diuino lib. de Pont. Rom. 5. cap. 4. The Pope hath no meere temporall iurisdiction directly by the law of God And Becane in his Refuration pag. 18. Acprimum non disceptamus de primatu in temporalibus illum quisque Rex insuo regno legitimè habeat Wee dispute not of the Primacy in temporall causes let euery King in his kingdome lawfully possesse the same What then Is this so sure a ground with Bellarmine and Becane that they firmely determine to lose their liues like many glorious Martyrs in this kingdome rather then to admit the Popes supremacie abiure the Kings For this is thought to be one of the prime offices of the Popes supremacy That the Pope is Lord of the whole world directly in all temporall causes But this is vtterly false in the conscience of Becane and Bellarmine Or whether partly for preseruation of externall peace and gouernment which these menesteeme more then their faith and religion or partly that one of them may be made Pope the other a Cardinall which good fortune may befall them heereafter will they sweare against their owne conscience vnto the Popes supremacie with all functions which are thought to be parts thereof and thereof shall be branded as Carerius hath marked them to be impious Polititians of our time deseruing rather the name of Hareticks then of Catholicks Of whom may Pope Paul the fist truly affirme That he hath found more truth in sauage wilderobbers then in these kinde of men viz. the Iesuits which teach practice the Art of Equiuocation euen in their solemne swearing And thus much for the first reason which I am sure is enough if not too much for Bellarmine and Becane also His second reason is this King Iames dooth often protest that he claimeth no more right or iurisdiction ouer the Church then did the Kings in the old Testament long agoe But the Kings in the old Testament could not compell their subiects to sweare such an oath as this is I A. B. doe openly testifie and in my conscience declare that Ieroboam is the onely supreme Gouernor of this kingdome of Israel as well in spirituall as temporall matters And that no forrainer hath or ought to haue any iurisdiction power superiority or authority in this kingdom Ergo King Iames c. And a little after hee explicateth his Minor proposition thus After King Salomon there vvere two distinct kingdoms Iuda and Israel and there vvere two Kings vvhereof both had their successors There vvere Priests and Leuites in both who vvere chiefely ruled by the high Priest who liued in Ierusalem And yet Ieroboam could not lawfully say to his Priests and Leuites you shall not obey that High Priest resident in Iuda you are exempt from his iurisdiction c. So Becane I answer Can any man endure either in a Diuine so great ignorance or such malice in a Iesuit As though the Kings Maiestie did euer belieue write or so much as dreame either that all those things which the wicked Kings of Israel of whom Ieroboam was ring-leader did practice impiously in Ecclesiasticall matters or that all that iurisdiction which those vngodly kings did challenge ouer the Church doth belong to the King supremacy Of Ieroboam thus speaketh holy writ 1. Kings 12.28 The King made two golden Calues and said vnto the Israelites It is too much for you to goe vp to Ierusalem Behold the Gods that brought you vp out of the Land of