A replie to Iesuit Fishers answere to certain questions propou[n]ded by his most gratious Matie: King Iames By Francis White D: of Div· deane of Carlile, chaplaine to his Matie. Hereunto is annexed, a conference of the right: R:B: of St Dauids wth the same Iesuit*

TO THE MOST HIGH AND POTENT MONARCH, JAMES, OF GREAT BRITTAINE, FRANCE, and IRELAND, King, Defender of the Faith; my Soueraigne Lord and Maister.

MOST GRACIOVS, and Religious Soueraine, it is apparent, that the ex∣ternall Tuition and Pro∣jection of Orthodoxall Veritie, and Religion, next vnder the Almigh∣tie, doth principally be∣long to Christian Princes, which are by Office and Vocation, the Lords Annointed, Sonnes of the most High, and supreme Regents of this in∣ferior World, vnder God. The Donates in times past denyed the lawfull Authoritie of

Christian Princes, in superuising and externall gouerning Ecclesiasticall Causes, saying, Quid est Imperatori cum Ecclesia? What hath Im∣periall (or Regall) Maiestie to doe with the Church. But Optatus stileth this a braine-sick Error, saying, Ille Parmenio furore succensus, &c. And S. Augustine contesting with these malepart Heretikes, saith, Jn hoc Reges Deo ser∣uiunt, &c. Kings, according to the Diuine Pre∣cept, serue the Lord as they be Kings, when they command good, and prohibite euill; not in Ciuile Affaires onely, but in Matters which concerne Diuine Religion. Jsiodor. Hispal. saith, Secular Princes sometimes (that is, when they are Christians) haue eminent Authoritie, intra Ecclesiam, within the Church, to fortifie Ecclesi∣asticall Discipline. Princes of the Earth (saith S. Augustine) serue Christ, by making Lawes for Christ. And againe, Ciuile Vertues (in higher Powers) auaile them not for eternall Beatitude, vnlesse withall they gouerne their People in true Religion. And in another Epistle: Jt apper∣taines to Religious Princes, to represse by iust seueritie, not onely Adulterie, Homicide, and other hainous Crimes (against men) but also Sa∣crilegious Jmpietie (against God.)

The Euangelicall Prophet fore-tells, that Kings should be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nursing, or Foster-Fathers of the Christian Church, Esa. 49.23. Also they are Shepheards of the Almightie, and

concurrents for the building of his House, Esa. 44.28. King Josiah reformed the Iewish Church, suppressed Impietie, restored true Religion, 2. King. 23. And hee was herein so farre from transcending the bounds of Regall Authoritie, that the Holy Ghost faith of him, Like him, was there no King before him; neither after him arose there any like. Constantine the Great, by Imperiall Lawes established true Religion: Hee appointeth Festiuall Dayes, prescribeth what Bishops shall doe, for the Churches auaile; Hee 〈◊〉〈◊〉 Synods, is himselfe an Assessor and Agent among the Nicene Fathers; Hee 〈◊〉〈◊〉, and directeth the Bishops; Hee confirmeth the Decrees of the Great Councell of Nice, and compelleth his Christian subjects to professe the Faith de∣termined in that Synod. Now of this Grand Patron of Christian Faith, and the true Pro∣fessors thereof, S. Augustine affirmeth, The God of Heauen enriched him with such large Blessings in this World, Quanta optare nullus auderet, as one could not haue presumed to wish. S. Cyrill of Alexandria writing to Christian Princes which did the like, sayth: The Ori∣ent Pearles, and bright-shining Diamonds of Jndia, doe not so much adorne your Royall Heads, as your care and protection of true Pie∣tie, maketh your sacred Persons venerable, and glorious.

Your most excellent Maiestie walketh in the Religious wayes of those renowned Prin∣ces, and their example hath euer been the Pre∣sident of the exercising your Royall Authori∣tie in sacred Causes, and of your constant reso∣lution in professing and protecting true Reli∣gion. The Almightie hath placed you (within your Dominions) his supreme Vicegerent: He hath made you greater than Joseph ouer his House, and a Joshua ouer his People; you are a Signet vpon the Lords right hand, neuer to be plucked off; He hath exalted you, in Hominem a Deo secundum, & quicquid est a Deo consecu∣tum, & solo Deo minorem (as Tertullian spea∣keth) the immediate visible person (within your Kingdomes) vnder himselfe, receiuing all your Authoritie and Maiestie from his owne hand; and hee hath made you inferior to none, but himselfe: and to vse S. Cyrils words, vttered to Theodosius, Vestrae serenitati nullus status est aequalis, No State is equall (much lesse may ouer-top) your serene Maiesties.

But together with your Regall Power and Authoritie, the Almightie hath enriched your heart, aboue many other Princes of the World, with incomparable Wisdome and Iudgement in matters Religious and Diuine (as not onely your owne subiects, but euen Forrainers haue obserued:) and that is fulfilled in you, which S. Athanasius once vttered in an Epistle to Jo∣uianus

the Emperour, Decora & eximia res est in principe, mens discendi auida, & rerum Coele∣stium cupido, inde enim fit, vt cor tuum vere sie in manu Dei; It is a gracious and excellent qua∣litie in a great Prince, to haue a mind desirous of knowledge, and affecting the intelligence of Coelestiall things: for hereby it commeth to passe, that your heart is indeed in the hand of God.

It is the happinesse therefore of your loyall and Orthodoxall subiects, which answere for Veritie against Error, that they may defend the same before a King, expert in the Questions whereof they dispute, and whose cleare-seeing Iudgement, like the fining Furnace, is able to make difference betweene Gold and Drosse. And this hath animated me, to present my Re∣plie (To a Jesuits Answere of certaine Questions controuerted betweene Papals and vs) to your most sacred Maiestie. I receiued the Aduer∣saries Disputation by my Lord Duke of Buc∣kingham; who enioyned me, in your Ma∣iesties Name, to examine, and answere the same. I could not but admire your Princely zeale, to haue true Religion maintained, as well by Disputation, as by your iust Lawes. And although I was conscious to my selfe, of the want of those more eminent Graces which are found in greater Diuines; yet ha∣uing sensibly obserued your owne vnfained and

〈◊〉〈◊〉 loue to the Religion which we professe, and being greatly encouraged by the Noble Duke (who is your Maiesties very Image, in the constant profession and maintenance of Orthodoxall Veritie) I became obedient to your sacred Commandement. And now con∣cluding, I most humbly desire you (who re∣semble him, that dwelling on high, despiseth not things below, accepting euen the poore Widowes Mite, and Goats hayre, where grea∣ter substance is wanting) to giue me leaue to consecrate this my Reply to your most serene Maiestie. I confesse, this Worke to be ouer∣meane, in respect of your exact Iudgement, and excelse Dignitie: yet in regard of the Au∣thor, it is a free will Offering, intended to the honour of God, and of your sacred Maiestie, and to confirme your Liege people in right Faith, and true loue and obedience of your most iust and gracious Gouernment. As an Angell of God, so is my Lord the King, to discerne good and bad; therefore the Lord thy God will be with thee, 2. Sam. 14. 17.

Your Maiesties Chapleine, and Seruant, FRAN. WH.

Notes

• Optat. lib. 3. c. Parmen.
• Aug. c. Cresc. lib. 3. ca. 51.
• Isid. d. sum. bon. lib. 3. ca. 53.
• Aug. Epist. 48. ad Vincent.
• Idem, Ep. 52. ad Macedon.
• Idem, Ep. 61. ad Dulcit.
• Euseb. Hist. Ec∣cles. li. 10. ca. 9. Et d. vit. Const. li. i. ca. 37. Mi∣nistrorum Dei coegit Concili∣um, lib. 2. c. 43. lib. 3. ca. 6, 10, 12, 16, 17, 18, 23. Interdum 〈◊〉〈◊〉 quae ad Ecclesiarum Dei commodū spectabant pre∣scribendo. & ib. ca. 63. & lib. 4. c. 14. c. 18. Fe∣stos dies insti∣tuit, ca. 22, 23, 27. Episcopo∣rū Decreta cō∣firmauit. Theo∣derit. Hist. Ec∣cles. li. 1. cap. 7.
• August. d. Ciu. Dei, li. 5. c. 25.
• Tertul. ad Scap. ca. 2.
• Cyril, c. Iulian. Praef. ad Theo∣dos.
• Angel. Politian. li. d. Polit. Dis∣ciplina. Iacob' primus, M. Bri∣tanniae Rex, om∣ni laude maior, eminet adeo, vt cum Salomone sapiaetissimo di∣uinitus judica∣to, certare poste videatur, de hu∣manarū & diui∣narū rerum sci∣entia.
• Exod. 25.4.