Iurisdiction be of Gods institution also and duelie to be honoured in his Church and Christian common wealth as before wee haue shewed yet doe they teach the same to be far otherwise deriued and receiued from God then is Spirituall Power that is to saie not immediatlie by Gods owne deliuerie therof but mediatlie rather to witt by meditation of the law of nature and nations For by the law of nature God â—ath ordeined that there should be politicall gouernment for that otherwise no multitude could be preserued which the law of nations assuming hath transferred that gouernment vnto one or more according to the particular formes therof as Monarchie Aristocracy or Democracy or mixt wherin is to be noted that the ordination of God by the law of nature doth giue politicall Power vnto the multitude immediately and by them mediately to one or more as hath been said But Spirituall Power Christ gaue immediatly and by himself to the Apostles and their Successors by these words whatsoeuer you shall bind vpon earth the same sâ—all be bound in heauen And whatsoeuer you shall loose one earth shall be loosed in heauen Wherby you se a generall large commission graunted to them of binding loosing Quaecunque whatsoeuer without exception And the like to S. Peter as head and chiefe by speciall power and commission of those words Pasce oues meas Pasce agnos meos Feed my sheep feed my lambs thryse repeated signifying therby the Preheminence and Primacy of his Pastorall Authoritie in Gods Church as the auncient Fathers haue allwayes vnderstood the same For that to the office of Supreame feedinge is required also all other authoritie necessarie to gouerne direct commaund restraine and punish in like manner when need requireth 8. About which point is to be obserued and considered attentâ—uelie say Catholike Deuines and most learned lawyers that when God almightie giueth any office he giueth also sufficient Power and Authoritie euery way to execute that office as when he giueth the office of a King or temporal Magistrate for good of the Common-wealth he giueth Authoritie therwith not onlie to direct command and instruct but to punish and compell also yea and to extirpate and cut of those when need is that are rebellions or otherwise deserue that punishment And the like is to be obserued in Spirituall Power and Iurisdiction according to which the Ciuil law saith Cui Iurisdictio data est ea quoque concessa esse intelliguntur sine quibus Iurisdictio expleri non potuit To whosoeuer iurisdiction is giuen to him also must we vnderstand to be graunted all those thinges without which his Iurisdiction cannot be fulfilled And the Canon law to the same effect Iurisdictio nullius videretur esse momenti si coërcionem aliquam non haberet Iurisdiction would seeme to be of no moment if it had not some power to compell And finally it is a general rule giuen in the said Canon law that when anie cause is committed to anie man he is vnderstood to receiue also ful authoritie in al matters belonging to that cause 9. Out of all which is deduced that for so much as Christ our Sauiour God and Man hauing purchased to him felfe by the price of his owne blood a most deerlie beloued Church and committed the same as S. Paul saith to be gouerned by his Apostles and Bishops their successours vnto the worlds end it must needs follow that he hath indowed the same Church with sufficient spirituall Authoritie both directiue and coactiue to that end for gouerning our soules no lesse than he hath done the temporal CoÌ„monwealth for affaires of the body Nay much more by how much greater the importance is of the one than of the other as before hath been said 10. If you aske me yet more particularlie where and how by what commission and to whom Christ our Sauiour left this high Spiritual Power in his Church what it is and wherin it consisteth I answere first to the last that it consisteth as often hath been said in guiding our soules in this world to euerlasting saluation in the next Which thinge for that principallie it dependeth of this that we auoide sinnes in this life or if we committ them that they be pardoned vs or corrected by this Power Christ our Sauiour doth most aptlie giue and describe the same Power by the words of binding or loosing sinnes And therefore in the foresaid place alleadged out of S. Matthew his Ghospel he giueth the said commission as you haue heard VVhatsoeuer you shal binde or loose vpon earth shal be bound or loosed in heauen Wherby the Church of God hath allwaies vnderstood full authoritie of Iudicature to haue been giuen to the Apostles and their successors to discerne iudge binde or loose in all things belonging to this end of directing soules 11. Truth it is that diuers learned deuines are of opinion that in these places Christ did but promise to his Apostles to giue them this high iudiciall authoritie in his Church when by his death and resurrection it should be founded And that the actuall performance of this promise was made vnto them in the 20. if S. Iohns ghospell where Christ said vnto them Sicut misit me pater ego mitto vos As my father sent me so I doe send you and then presentlie breathing vpon then he addeth Receiue the Holie-ghost whose sinnes you shall forgiue they are forgiuen vnto them and whose you shal retaine they are retained Where we se that Christ speaketh now in the present tense they are forgiuen and they are retained and not in the future as before in the place of S. Matthew his ghospell And we must note that those words of our Sauiour As my father sent mee so I doe send you are vnderstood by auncient Doctors of Authoritie as though he had said that with the same power authoritie that my father sent mee into this world to gather gouerne my Church I doe also send you that is to saie withall spirituall power necessarie to your office and charge both on earth and in heanen And therfore he saith in S. Matthew his Ghospell That whatsoeuer they shall binde or loose vpon earth which are the Acts of high iudges shall be loosed or bound in heauen 12. And to S. Peter in like manner as Cheif of the rest the promise of his Supreame and singular power besides the other which out of the former general commission he receiued with the rest of the Apostles was made vnto him first in S. Matthews ghospell when Christ said Thou art Peter which signifieth a stone or rocke and vpon this rock will I build my Church and will giue vnto thee the keies of the Kingdome of heauen c. Which he perfourmed afterward in the 21. chapter of S. Iohn after his resurrection when asking him three times of his loue towards him he as manie times gaue him coÌ„mission of high-pastor ouer
Church and such as had cheife spirituall authoritie therin from time to time of whome Christ meant when he said Dic Ecclesiae denounce it to the Church and againe If he heare not the Church let him be to thee as a heathen or publican so in like manner must we say in these daies nor haue we any other reasonable answere why we beleeue any one booke of the new or old Testament to be scripture that is to saie to containe doctrine of the holie ghost and not of man but for that the gouernours of our Church which haue spirituall power among vs doe tell vs so 4. Yea all Sectaries likewise of what sorte or sect soeuer are forced to follow the same rule for that whatsoeuer they admit to be scripture they admit the same either vpon the credit of our Church and gouernours therof or of their owne or of both but especially indeed of their owne which is seen by their doubting or reiecting of any parcels of scripture doubted of or reiected by their owne leaders though admitted by ours As for example the booke of vvisedome of Toby Iudith Ecclesiasticus the first and second of Machabees and other parcels of the old Testament reiected by Luther and Lutherans as also the Epistle of S. Iames the second and third of S. Peter the Apocalips and other peeces of the new testament which our Church admitteth simply But Caluin and Caluinists though expreslie they reiect them not with the Lutherans as appeareth by our English Church where they are left to stand in the Bible yet is their admission so could and conditionall as it may rather seeme a curteous dimission then any way a faithfull or confident acceptation 5. And the same may be said of any other particular point or points of doctrine of any Religion or sect whatsoeuer the leaders or gouernours that are presumed to haue cheife authoritie must iudge and discerne distinguish expound and determine what is to be beleued or not what is to be held and taught or reiected and finallie what is to be done and practised what Sacraments what Ceremonies what Customes are to be vsed hovv where and when And last of all this second part of power and authoritie rule order gouerment and iurisdiction is that which giueth light direction and life to euerie religion And for so much as there can be but one true that can bring vs to saluation it followeth that whersoeuer this true spirituall power and iurisdiction is found there is the onlie true religion also which a man may securelie follow yea that vnder paine of eternall damnation he is bound to follow for that this authoritie will lead him to life euerlasting Christ hauing giuen the keies of heauen thervnto that is to say full power to shut and open heauen by binding or loosing sinnes vpon earth and that in such sort saith S. Chrysostome and all other ancient Fathers with him that the Courte or Tribunall of heauen standeth expecting vvhat is done vpon earth to confirme the same there for so much as euer since this admirable vniuersall and dreadfull authoritie was giuen say they by Christ vpon earth vnto the Gouernours of his Church nothing is done in that Court of heauen but by presidence and predetermination of that which is done or sentenced in the Tribunall of the militant Church on earth that is to say he that is here absolued is absolued there he that is here condemned is condemned there without remission VVherof also the said Fathers do inferre that to find out this authoritie and to follow the same and the direction therof is the only sure way to saluation And that the erring herin either wilfully or of ignorance is the most certaine path to damnation for that by no other ordinary means since this Commission giuen and authoritie instituted among Christians is any grace fauour pardon light direction or other spirituall benefit to be receiued from God but by way of this subordination of spirituall authoritie appointed in his Church 6. VVherfore al hope of life depēding as you see of this soueraigne point so as whosoeuer erreth in this erreth in al ech man wil easilie cōsider how much it importeth him to looke well thervnto and to stand attentiue and vigilant in the discussion therof to see whence and how and by what means and from what sourge and fountaine this authoritie and spirituall Iurisdiction is deriued In which point the three professors of different religions before mentioned doe principally differ and distinguish themselues The Protestāt deducing this spiritual power from the temporall Prince or rather Princesse vnder Q. Elizabeth The Puritane from the people The Catholicke from the succession of Bishops from Christs time downe wards and especially from the highest which they hold to be S. Peter and his successours And which part soeuer of these three hitteth right goeth happely securelie the other two doe run to euerlasting perditiō 7. The Protestant for his ground hath those sayings of scripture That all orderly authoritie is from God That vve must giue to Cesar that vvhich is Cesars That Princes are to be honoured and obeyed for God and Kings as highest in dignitie and that he vvhich resisteth lavvfull authoritie resisteth Gods ordination and therby incurreth damnation c. All which the other two parties granting doe affirme to haue byn vnderstood of temporall authoritie only for gouerning the Commonwealth and not of spirituall for gouerning of soules which they proue for that all Kings and Princes were then infidels and especially the Roman Emperours of whom this was principally meant who by these places of scriptures cannot be said to haue receiued Commission to gouerne the Christian Church which was in their times and vnder their dominions but onlie in temporall matters and Ciuill affaires And that the spirituall power and iurisdiction wherof we talke was at that time in another sorte of men to wit in the Apostles and their successours which were Bishops according to the testimonie of S. Paul in the Acts of the Apostles speaking vnto them and saying The holie Ghost hath placed you Bishops to gouerne his Church vvhich he hath purchased vvith his ovvne bloud 8. The Puritanes or rigid Caluinists haue for their ground certaine elections made by the people and recorded as well in the Acts of the Apostles as in other histories of the Primitiue Church as for example when they chose two in the place of Iudas to wit Ioseph and Matthias to bee determined by lot which of them should be And when afterward they chose S. Stephen six others to supply the place of Deacons many times afterward in the primitiue Church we read that the people did choose or name their Bishops But to this the other two parties doe answere that in the first two examples out of the Acts of the Apostles it is euident by the Text that those elections or nominations
his flocke Pasce oues meas pasce agnos meos c. 13. This Spirituall and Ecclesiasticall Power then which Christ hath left for gouerning his Church though it be to be exercised heere vpon earth and by men yet is it iustlie called by holie fathers not humane Power but diuine and heauenlie both for that it was giuen immediatelie and exercised also by Christ himself that came from heauen and for that it tendeth to heauen and is approued in heauen yea to vse the Phrase of S. Chrisostome and other Fathers directeth and commaundeth the verie Tribunall of heauen which heauenlie Power on earth S. Paul as an Apostle extraordinary hauing extraordinarilie also receiued not by man but by Iesus Christ as himself doth signifie did so much glorie of as he wrote to the Corinthians If I should glorie some what of our Power which Christ hath giuen vs to edification and not to destruction I would not blush at it And a litle before in the same Chapter he saith Nam arma militiae nostrae non carnalia sunt sed potentia Deo c. For the armour of our warrfare are not carnall or wordlie armes but are power from God In promptu habentes vlcisci omnem inobedientiam c. hauing speedy means to reuenge all inobedience And yet further to the said Corinthians within two Chapters after Quoniam si venero iterum non parcam If I come vnto you againe I will not spare to punish And a little after in the same place Ideo absens scribo vt non durius agam secundum potestatem quam Dominus dedit mihi I doe write vnto you absent to the end that when I shall come and be present with you I be not forced to deale more roughly according to the Power which our Lord hath giuen me 14. Beholde the dreadfull Spirituall Power which S. Paul affirmeth to be giuen to him by Christ as well to punish as to instruct and direct and according to this Power he writeth againe to the said Corinthians Quid vultis in virga veniam ad vos an in charitate spiritu mansuetudinis what will you haue mee doe shall I come vnto you in the power of the rodd or in loue and spirit of mildnes As who would saie choose which you will And note that heer the Power of correction giuen to the Apostles their successours is called the rodd in respect of strikinge as before in the words of Christ it was called the key of the kingdome of heauen and the power of binding and loosing sinnes in regard of the dreadfull shutting or opening heauen or hell gates vnto vs. And accordinge to this power S. Paul afterward exercised iudgment gaue sentence in a certaine grieuous case of Incest among the said Corinthians in these words Ego autem absens corpore praesens autem spiritu iam iudicani vt praesens eum qui sic operatus est I though absent in body yet present with you in spirit haue giuen iudgment vpon him that hath committed this sinne as though I were present in body And the same Apostle writinge to his scholler Timothie doth tell of another sentence and iudgment pronounced by him vpon Hymenaeus and Alexander two seditions and hereticall men quos tradidi Sathanae saith he whome I haue deliuered ouer to Sathan which is as much to saie as I haue excommunicated cut them of from the Church of God wherby they come to be no more in the protection of Christ but in the power and protection of Sathan 15. And the like Spirituall Iudgment was exercised by S. Peter vpon Simon Magus when he said vnto him Non est tibi pars neque sors in sermone isto Thou hast no parte nor participation with vs in this word of God which we preach By which words of S. Peter the 30. Canon of the Apostles doth affime Simon Magus to haue bene excommunicated and cut of from the number of Christians and from all spirituall benefit belonging thervnto Which if we beleue S. Augustine was a more greiuous and dreadfull punishment than if he had been sentenced to be burned vvith fire drowned vvith vvater or pearced through vvith a temporall sworde In consideration wherof holie S. Chrysostome cryed out in his time Nemo contemnat vinculae Ecclesiastica non enim homo est qui ligat sed Christus qui nobis hant potestatem dedit Oh let no man contemne the chaines which ecclesiasticall power laieth vpon him in bindinge or loosinge his sinnes for it is not man that bindeth but Christ which hath giuen vnto vs that are Gouernours of his Church this power And S. Augustine againe Alligatur bomo amarius infaelicius Ecclesia clauibus quam quibuslibet grauissimis durissimis ferreis vel adamantini◠nexibus A man is bound more bitterlie miserably by the keyes of the Church than by any most greiuous sharpe iron or adamāt bounds Wherof the holy Martyr and Bishop S. Cyprian gaue the reason before them both sayinge That in the old law vvhich vvas Carnall God gaue cōmaundement that such as were rebellious to their Priests and Iudges should be slaine vvith the sword But now in the lavv of Christ that is Spirituall proude and disobedient men are commaunded to be slaine eternallie vvith the spirituall svvord vvhich is their castinge out from the Church out of vvhich they cannot haue life 16. This then is the Spirituall and Ecclesiasticall dreadfull Power which Christ hath planted in his Church by his owne immediate commission for gouerninge the same in the affaires of our soules vnto the worlds end And heere we may note also that the same is double or of two sortes The one internall concerning mans conscience onlie by loosinge or bindinge sinnes by means of Sacraments The other is external Iurisdiction in hearing iudging and determining causes in publicke affaires that doe fall out in the Church tending to the same end and this distinction is founded in the words of Christ himself as well for binding and loosing of sinnes in respect of our conscience as also in that he addeth Si ecclesiam non audierit sit tibi tanquam Ethnicus Publicanus If he heare not the Church let him be to thee as a Heathen or Publican that is to say as holy Fathers expound let him be excomunicated cast out from the Church and then fled and auoided as one seperated by the authoritie of the said Church from all communion and fruite of Christian religion as much as if he were an Infidell or Publican Which meaning of our Sauiour S. Paul well vnderstandinge said of like men Auferte malum ex vobisipsis Take away and seperate the euill from among your selues which words S. Augustine expoundinge saith to be as much as if he had said Hominem malum pernicipsum à vobis seperate per excommunicationem Doe you seperate from your selues an
were permitted to the people by the Apostles themselues for their comforte and encouragement but that the parties so chosen had receiued their authority spiritual iurisdiction from the Apostles themselues And the like is answered for the times ensuing wherin the Bishops did oftentimes permit the said electios to the people for their greater cōtentment consolation in those daies of persecutiō to choose nominate for their Bishop Pastor the man whom they best liked who afterward was inuested cōsecrated by the said Bishops notwithstāding tooke his iurisdiction and spirituall power from them to whom properly that power and authoritie belonged to ordaine both Bishops and Priests as we see the Apostles themselues did euerie where and gaue the like authoritie to others ordained by them As we read that S. Paul hauing made Titus Bishop of Creta gaue him order also to ordaine vt cōstituas per ciuitates presbyteros sicut ego disposui tibi That thou ordaine Priests for Citties as I haue appointed thee 9. The Catholickes for their groūd haue this That Bishops only Priests were made spirituall gouernous of Christs Church by Christ himself and so continued vader Infidel Emperours for three hundered yeares togeather vntill the time of Constantine the great that was first conuerted as afterward more largely will be shewed in due place and that this authoritie is to continue in lawfull succession of Bishops by ordination and imposition of hands vntill the worlds end And that neither temporall Prince can haue this except he be also Priest and receiued it by the same ordinary way of ordination and succession whereof Q. Elizabeth was not capable and much lesse the common people except only by permission to elect and nominate as hath byn said wherof ensueth that if they haue not this spirituall authority in themselues much lesse can they giue it to others And thus according to the Catholickes iudgment doe faile the grounds both of the Protestant and Puritan in this great affaire and failing in this doe faile in all the rest for that of this dependeth all as before hath byn said 10. For if in their Religions there be no true authoritie spirituall or iurisdiction deriued by ordinarie means and succession from Christ then are they awry in all nor haue they any true authority to preach administer Sacraments absolue or bind from sinnes iudge of doctrine determine or decree of any spirituall action whatsoeuer nor are they within the compasse of Christs Church or state of saluation as by necessarie consequence doth ensue and the like of the Catholickes if they in this point be amisse 11. And herby we may see the importance now of this controuersie between M. Attorney and me as also their shallow vnderstāding if they speake as they thinke or rather malicious folly if they doe not who affirme euery where in their bookes against Catholickes that Protestants and Puritanes are but onlie iarring-brethren and reconcilable between themselues and that their differences are not in principall points of Religion but in certaine lesser things and ceremonies For that this being indeed not onlie so substantiall a point of doctrine as before you haue heard but containing also the whole second part of Religion before mentioned to wit all that belongeth to power authoritie gouernement and iurisdiction by which Religion hath her life vertue force and efficacy It is easily seen how vaine and false or rather ridiculous and pernicious the other assertion is and if we well enter into the examination of particulars we shall easilie see the same 12. For suppose for examples sake that the Protestants ground be true that all spirituall iurisdiction force and efficacie therof came vnto their Church in Queene Elizabeths time by her and from her out of the Right of her Crowne that the Puritanes ground be false who pretend the same from the people I meane from their owne Congregations Classes Presbyteries for no other gaue it them what followeth of all this No doubt it must needs follow by manifest consequence of truth that the Puritanes haue no authoritie or spirituall iurisdiction in the Church of God at all nor are lawfull Pastors but vsurpers and intruders and that they entred not by the doore as Christ saith but by other means that is to saie not by the ordinarie doore of lawfull vocation ordination and succession of Priesthood Of which doore the Apostle S. Paul made such high accompt as hauing set downe that vninersal proposition to the Hebrews Nec quisquam sumit sibi honorem sed qui vocatur a Deo tanquam Aâron That no man taketh vnto him the honour of being a Bishop or Priest but he that is called by God therevnto as Aâron was in the old law After this I saie he passeth on to proue that Christ himself the sonne of God tooke not this honour of high Priesthood vpon him but by the publike testimonie of his said Fathers vocation set downe by the Prophet Dauid manie hundred years before he was borne Tu es sacerdos in aeternum secūdum ordinem Melchisedech Thou art a Priest for euer after the order of Melchisedech and not of Aâron And according to this high order of Melchisedech that was both King and Priest and whose sacrifice was not of beasts and birds as those of Aâron but of bread and wyne onlie to prefigurate the most pure and holie sacrifice that Christian Priests were to offer afterward to the worldes end of the body and bloud of Christ in like formes of bread and wyne as all ancient Fathers doe expound it Of this order I say Christ being high Priest made all his Apostles Priests and they others after them and they others againe by the ordinarie way of ordination imposition of hands and succession which hath endured from their time to ours and shall from ours vntill the day of iudgement 13. And this ordinarie doore so called by Christ our Sauiour of entring into spirituall authoritie and iurisdiction ouer his flocke is of such high esteeme and importance that as the first generall doore wherby a man must enter to be a sheep in the said flocke to wit Baptisme is a Sacrament not reiterable and so absolutelie necessarie as no man can enter by any other way so likwise this other particuler doore of entring into Prelacie or Pastor-shipp ouer Christs flocke was ordayned a Sacrament by our Sauiour no lesse necessarie for distinguishing theeues robbers and intruders from true and lawfull Pastors to vse our Sauiours similitude then the other of Baptisme to distinguish sheep from wolues and Christs flocke from Infidells and others of the Synagoge of Satan 14. And now in all this which we haue spoken by occasion of the Puritanes pretence to enter into spirituall gouerment ouer Christs flocke by voice and choise of their owne people we doe not much differ from their Maister and Doctor Iohn Caluin who confesseth that this
doore or entrance to the Clergie by lawfull vocation and ordination is so necessarie as if it be not obserued all would grow to confusion and no man could know who hath spirituall iurisdiction ouer soules and who hath not And further he confesseth that albeit be appoint but two generall Sacraments for all sortes of people Baptisme to witt and the Lords supper yet he graunteth this Ordination of Church-ministers to be a true Sacrament also and to haue promise of grace annexed vnto it as other Sacraments haue but that it strecheth not so far as the other two doe but is particular for ministers and Clergie-men onlie 15. But then if we presse him how he and his came in by this doore he and they haue no other shift but to say that their first maisters and teachers entred in by this ordinarie vocation and ordination of our Bishops for others there were none at that time to call or ordayne them from whom afterward they disioyned themselues in doctrine to ioyne with the Apostles And this is the leap they make from our age to the Apostles time 16. But suppose they could say this of their first teachers that they had their ordination and consequentlie also their vocation and spirituall iurisdiction from our Bishops yet afterward when they fell to different doctrine and for that cause were cut of by excommunication from them and especiallie now when the said first teachers are dead and gone they can haue no other assurance of their vocation of ministerie then from the people of their owne sect in their Presbyteries as before hath byn said which how much it is or whether it may be any thing at all shall afterward be discussed 17. Now it shall be sufficient onlie for the argument of this Preface concerning the weight and importance of this Controuersie we haue with M. Attorney about spirituall iurisdiction that we consider and beare in mind the different origen from which ech partie of the foresaid three professors of Religion doe pretend to deriue their right and interest to the said spirituall iurisdiction which they exercise And what side soeuer erreth therin erreth also in the maine marke of their saluation and doth draw both themselues and their followers to euerlasting perdition And furthermore that the difference contrariety in this point is much more between Puritanes and Protestants then between them both and Catholickes For that they both doe graunt and cannot denie but that the deduction of spirituall iurisdiction in our Catholike Prelates hath come downe line-allie and successiuelie by ordination and imposition of â—ands the one of the other from the Apostles time though declined as they saie in doctrine But we on the contrary side doe inferre the suretie of our doctrine by the certaintie of this succession of Priestlie power and spirituall iurisdiction For that whersoeuer this is trulie to be found which cannot be but in the true Church there also hath Christ assured vs that by his omnipotent power and presence the puritie and certaintie of doctrine shall euer in like manner be infallibly conserued 18. But to the Protestant the Puritane doth not yeeld thus much by manie degrees and much lesse the Protestant to the Puritane For they doe not graunt the one to the other that they haue true ordination of Priests and ministers among them as to vs they doe in sâ—gne wherof if anie Priest of ours doe fall to their sideâ— they giue him no new orders but thinke him sufficientlie ordayned by vs to minister in their Church which the Protestant doth not admit in Puritane ministers but that they must be ordered againe by their Bishops as hauing no Orders before nor yet the Puritanes with the Protestant-ministers when they turne vnto them but doe appoint that he renounce his former Orders in their Congregation or Presbyterie and by new imposition of hands of the said Presbiterie he be ordayned a new minister in that profession so as by opinion and estimation of the Protestant-religion the Puritane-ministers are meere laie-men taking vpon them spirituall iurisdiction ouer soules without any lawfull authoritie or commission at al and consequentlie haue no power to preach or teach or administer Sacraments and much lesse haue they that high and excellent iudiciall authoritie to binde or loose sinnes And that which followeth also of this that they haue no Sacraments at all no Clergie no ministerie no sacred or diuine thinge but are onlie a lay companie of men and women ioyned togeather in a certaine worldlie secular society as Fish-mongers Iron-mongers Drapes and other like companies in London And the same opinion haue they of the Protestants and of their Church 19. And by this you may see how farre they differ in substance of religion though somtimes for fashion-sake they call themselues Brethren more indeed then both of them from vs as before hath byn said which proceedeth from this mayne ground Principle to wit from whence ech part draweth their Ecclesiastical Power Spiritual IurisdictioÌ„ ouer soules for that this being once found out all the rest is easie and cleere for so much as this true spirituall authoritie can be but in one partie and in one Church onlie which is the true and wheresoeuer it is found there is assurance also of all truth Christ hauing promised vs that this Church and the true Pastors thereof shall not deceiue vs nor be deceiued And therefore that we may boldlie and confidenlie heare their voice and doe that which they bid vs though otherwise in life and manners they should be as bad as Scribes and Pharises 20. And on the other side where this true authoritie and lawfull iurisdiction is not there we must not beleeue though they speake neuer so faire for that we are fore-told and fore-taught that they are but wolues in sheeps apparrel false prophets to deceiue theeues and murderers to kill and destroie other such fore-warnings left vnto vs by Christ and his Apostles All which ought to make vs vigilant attent diligent curious to vnderstand really the truth about Spirituall Iurisdiction which in the ensuing Treatise is handled so far forth as M. Attorney hath giuen occasion though nothing so largely as the thing it selfe might be discussed but yet sufficientlie for euerie discreet man to see the grounds and with that modestie also I hope as may iustlie offend no man And so I shall now passe on to ioyne with M. Attorney more neerly in the maine battaile if first by the way as it were of skirmish we shall answere somewhat in like manner to his Preface wherin diuers points are not vnworthy of consideration THE ANSWERE TO THE PREFACE of Syr Edward Cooke THE KINGES ATTORNEY About Error Ignorance and Truth and vvay to try the same CHAP. I. BEfore I come to discusse the Preface it self which I purpose to sett downe wholy as it lyeth in the Author it shall not be amisse perhaps Gentle Reader to speake a
proued For that he that giueth a power to an other is presupposed to haue it first in himself for that no man can giue that which himself hath not so as if Q. Elizabeth did giue any spirituall Iurisdiction to her Bishops to teach preach make Ministers absolute loose sinnes and the like who otherwise could haue no such authoritie at all she might no doubt haue exercised the same in her owne person as in all temporall Iurisdiction we see that whatsoeuer power the King giueth to any Gouernour Iudge or Magistrate to exercise in his name he may exercise the same also him self if he wil. And the same holdeth in the Pope for any spirituall Iurisdiction or function that he committeth to any Bishop Priest or Clerk whatsoeuer 42. A third reason is taken ab inconueniente to wit from this inconuenience that if a Queene could be spirituall head of the Church and should marry without making hir husband King she should be his spirituall head also to loose and bind his sinnes and to exercise Ecclesiasticall Censures of Iurisdiction Suspension or Excommunication against him at her pleasure and he for his part should be bound in conscience vnder payne of sinne to heare and follow her doctrine if at any time she list to preach vnto him or to prescribe what he must beleeue or not beleeue in matters of faith which besides that it should be contrary to that we haue alleadged before out of S. Paul and Christ his Institution for the subiection of women in these causes it would be very absurd and ridiculous also as you see and vnworthie of the excellent gouerment of Christ his Church instituted and framed by the highest wisdome of almighty God 43. Wherfore lastly to shutt vp this matter after all these proofes alleadged we shall adioyne one only more which howsoeuer it be esteemed of vs yet ought it to be of singular great moment with M. Attorney and this is the vniuersall agreement of all Protestants both of Caluin Luthers sect commonly throughout the world except only in England And as for Caluinists the matter is cleere if we respect France Germany Holland Zeland Scotland and other places who all agree in this point following therin their first Author Iohn Caluin who not only in the place by me alleadged vpoÌ„ Amos the prophet but in diuers other places also of his workes doth earnestly impugne not only this Ecclesiasticall power of a woman but of any temporall Magistrate whatsoeuer affirming further in a certayne epistle of his to his freind Myconius that those who defend the same are prophane spirits and mad-men and that the Lord with the breath of his mouth shall destroy them and that both he and his would encounter and fight against them with a valiant and inuincible Zeale c. Of the same opinion and spirit was Theodore Beza the cheife scholer and successour of Caluin in his chayre of Geneua as appeareth by his writings and another chiefe scoller and companion of them both named Viretus in his dialogue intituled Of white Diuells calling them false Christians and dissembled diuells that defend this false position of Princes Ecclesiasticall Supremacy though they couer them selues saith he with the cloake of the Ghospell and then setteth he downe foure or fiue arguments to proue the position to be false which I pretermitt to recite in this place for breuities sake remitting the Reader to the booke it self for that it is exstant in English And I doe passe ouer the writings of many other principall men of that profession both in England and abroad who in this point are no lesse opposite and earnest against M. Attorney that we and are knowne in England by the name of Puritanes or precise Caluinists who being the farre greater parte if we respect all Countreyes about vs must needs in this point be confessed to haue more reason the thing being affirmed so earnestly as you haue heard by Caluin himself than the other of that sect who for pleasing of teÌ„porall princes are accused by them to hold the contrary For that if Iohn Caluin be to be followed in all the rest as they confesse why not also in this And if the holy-ghost fayled him in this so important a point as comprehendeth the whole gouerment of their Church and the lawfull or vnlawfull vocation and function of their whole Ministerie what certaintie can they haue in any other thinge or point of his doctrine 44. But now not only those of the Caluinian sect but others also of the Lutheranes doe laugh at our English Protestants for holding this position of M. Attorney about Queene Elizabeths Spirituall and Ecclesiasticall Supremacie wherin not to weary the Reader which enumeration of many witnesses I shall alleadg only one for all but yet such a one as may well stand for all For that he is the most eminent and principall man of them all to vvitt Martâ—nus Keronitius an ancient publike Reader of diuinity among the Lutherane Sect in Saxony that hath written many volumes for defence of the said sect in our dayes 45. This man then being consulted and demaunded his opinion by the Prince Elector of Brandeburg what was to be done in certaine points concerning those of the Caluinian sect he answereth him in a large epistle extant in print allowing first and greatly praysing the Princes iudgment Quod consultum non esse iudicat vt cum Caluinistis Generalis Synodus habeatur That his Highnes thought it not expedient to hold any generall Synode with the Caluinists as they desired for composing of Controuersyes betweene Lutherans and them 46. Secondly he addeth his owne iudgment vnto that of the Prince Elector about punishing the said Caluinists within his State affirming Non expedire vt punitionis officium contrae Caluinistas intereà temporis penitus quiescat It was not expedient that the office of punishing Caluinists should cease in the meane space vntill the said generall Synode were held as they demaunded 47. Thirdly and lastly hauing resolued these two points he passeth ouer to giue his iudgment in like manner to the said Elector about the Religion held in England and of Q. Elizabeth her self and her title of supremacy saying first that no good thing in Religion was further to be expected from her that she had vsed hardly the Protestants of Germany that she saw and felt noâ— a third sect risen vp in her Realme of Puritanes that hated both her and the other Caluinians that followed her who were enimies in like manner to Lutherans So he And then passing yet further he scoffeth merily that she being a woman had taken vpon her to make Ecclesiasticall lawes Et quòd faemineo à saeculis inaudito fastu se Papissam caput Ecclesia fecit That with a womanly pride neuer heard of in former ages she had made herself a She-pope head of the Church Thus Kemnitius And marke that he saith à saeculu inaudito
all appeals in causes Ecclesiasticall to the Court of Rome reducing all spirituall authority of determining the same vnto the body spirituall of the English Clergy for so the words of the statute are The body spirituall of the English Church saith he hauing power when any cause of the law diuine happened to come in question or of spirituall learning c. to declare and determine all such doubts to administer al such offices duties as to their roomes spiritual did appertaine without the intermedling of any exteriour person or persons c. Wherby it appeareth that by this Statute he reduceth all spirituall power to a certaine community of the Ecclesiasticall body of England but in the second Statute that followed in the yeare after against suing for licences dispensations facultyes graunts rescripts or delegacyes to Rome he seemeth to establish all authority in the Archbishop of Canterbury that was then Thomas Cranmer newly made by himself for allowing of his marriage with Lady Anne Bullen for so he saith in the statute That the Archbishop of Canterbury for the tyme being and his successours shall haue power and authority from tyme to tyme by their discretions to giue graunt and dispose by an instrument vnder the seale of the said Archbishop vnto the King and vnto his heirs successours Kings of this Realme as well all maÌ„ner of such licences dispensations compositions facultyes graunts rescrips delegacyes instruments and other writings for causes not being contrary or repugnant to the holy scriptures and lawes of God as heertofore had byn vsed and accustomed to be had and obtained by the King or any his most noble progenitors or any of his or their subiects at the Sea of Rome or any person or persons by authority of the same c. 12. Lo heer King Henry giueth authority to the Archbishop of Canterbury to giue vnto him to wit to King Henry himself and his successors Kings of England and their subiects all dispensations which they were wont to â—â—ke and obtaine at the Popes hand so as heer he acknowledgeth that in former times that authority belonged to the Pope and that his auncestors and progenitors were of that opinion but that now he being offended with him he would take it from him and bestow it vpon the Archbishop of Canterbury subiecting himself and his inheritours to aske and obtaine the said dispensations at his hands and his successours which was as you see to make Archbishop Cranmer Pope and not himself for this yeare as the whole body of the English Clergy was for the yeare past 13. And wheras it is euident that King Henry gaue this authority to Cranmer for dispensing c. to the end he should dispense with him for marrying of the said Lady Anne Bullen it seemeth strange that he would vse this so ridiculous circuyt as first to giue authority by Parlament to Cranmer to be able to dispense with him to wit with King Henry the giuer and would not take immediatly either by himself or by Parlament authority to himself to dispense with himself But it is well seen that he had some remorse or shame-fastnes therin at the first beginning though the very next yeare after he amended the matter or rather made it worse by assuming it to himself For calling another Parlament vpon the 26. of his raigne he made the first Statute of all with this Title An act concerning the Kings Highnes to be Supreme head of the Church of England and to haue authority to reforme and redresse all errors heresies and abuses in the same Wherby you may see what gradation was vsed in this matter or rather mistery giuing this power first to the Community of the English Clergy secondly to the Archbishop of Canterbury and thirdly to himself and all this in three distinct yeares immediately following one the other 14. And now if mens euerlasting saluation must depend vpon these mutations of spirituall iurisdiction as no doubt they did in thousands of our Countrey at that tyme and if the eternall wisdome of our Sauiour Christ hath left no more certainty for direction of our soules by spirituall gouernement and authority then this of our English Parlament which changeth so often and easely as you haue heard vpon euery Princes particuler inclination then are we doubtlesse in a pittifull plight for that as hath byn declared before of the certainty of this spirituall power for binding or loosing of our sinnes for SacrameÌ„ts instructions directions and all other spirituall helps and assistance in this life dependeth the surety of our euerlasting saluation or damnation in the life to come 15. But to goe forward a little further in this matter now we haue King Henry head of the Church and M. Attorney no doubt is glad therof for helping of his cause though it help it but little or nothing at all it being the first example that euer could be giuen therof in England or elswhere throughout the Christian world and so much the more to be misliked if we beleiue Iohn Caluin in his sharp reproofe of this attempt which he calleth Tyrannicall Anti-Christian But M. Attorney perhaps will not care for Caluin or Beza or any of their followers in this point for that it maketh not to his purpose Well then he must notwithstanding graunt this in all reason that if this supreme authoritie spirituall was wel and rightly and by gods direction spirit and allowance taken vpon himself by King Henry then is it likely that he was guided also by the same spirit afterward in making his decrees laws and ordinances for directing and gouerning the English Church by that authority and especially for reforming and redressing of all errors heresies and abuses therin according to the speciall title of his said authority before set down wherof it followeth that when vpon the 31. yeare of his raigne which was fiue after the said authoritie giuen him hee calling a Parlament determined six mayne and principall articles of protestant religion to bee heresies to witt The deniall of the reall presence of the communion vnder one kind only That Priests may marrie That vowes of chastitie may bee broken That priuate masses are not lawfull That sacramentall or auricular confession is not necessarie appointing them that should hould any of these heresies so coÌ„deÌ„ned by him to be burned as notorious hereticks it followeth I say that this was decreed by him out of the same spirit and direction of god for that otherwise his Ecclesiasticall supremacy had byn to small purpose if there were no certainty in his determinations or that God would permit him to erre so grosly in so importaÌ„t a busines as this was for the whole Church of England so soone after he had ginen him his said supreme authoritie Ecclesiasticall 16. And that this was done by him against the Protestants with great deliberation consultation aduise maturity in the fullnes of his power Ecclesiasticall appeareth
VValsingham alleadgeth this confirmation of the said priuiledge in his time Quod nullus Clericus sit arrei ratuâ— coram Iustitiarijs suis siue ad sectam suam siue partes si Clericus suae Clerimoniae se submittat dicens se membrum Ecclesiae Sanctae non debere ipsis Iustitiarijs respoÌ„dere That no Clerk maie bee arraygned before the Kings Iustices at the suite of the said King or of anie other party yf the said Clerk doe submitt himself to his Clergie affirming that hee being a member of holy Church ought not to answere to the said Iustices So VValsingham And this shall bee sufficient to meete with the assertion of M. Attorney to the contrary and herewith shall we end our speach of King Henry the eight Of King Edvvard the sixt the one and twentith King after the Conquest §. III. 26. This younge Prince being but a child of 9. yeares old when his father King Henry died as often hath been said was by his Tutors and Gouernours especially his Vncle Earle of Hartford after made Duke of Somerset and some others that followed his appetite in the desire of innouation about matters of religion declared Head of the Church vnder the same stile as his father had been before and by that headship and pretence therof they took to theÌ„selues authoritie to make that change which after ensued partly to the opinions of Luther partly of Zuinglius for Caluin was not yet so famous or forward in credit for some years after and to ouerthrow and alter in effect all that King Henry by his headship had ordained and established before concerning religion as may appeare by the seuerall and particular repeals of the most parte of all his Statutes touching that affaire except only this of his departure from the Pope and obedience of the Sea Apostolicke 27. But yet one principall declaration and important constitution they added in this matter as before hath been touched aboue that of King Henry according to the saying facile est inuentis addere and this is that whereas the Father K. Henry taking from the Pope his accustomed iurisdiction Ecclesiasticall did transferre it vnto his Clergie of England and afterward declaring himself Spirituall head of that Clergie did consequentlie inferre he was head of the English Church also in spirituall matters yet did he not explaine from what origen properly this spirituall power did flow which point the said Gouernours of the child-King Edward did interprete and decide shewing that all spirituall iurisdiction power and authority ouer soules by loosing or binding of sinnes or other spirituall actions in Bishops Prelates and Priests proceeded and was deriued from this young child who yet notwithstanding as ech man may consider was not of yeares to haue perfect vse of reason for disposing so much as temporall matters and how much lesse in spirituall For so affirmeth plainly S. Paul to the Galathians Quanto tempore haeres parâ—ulus est nihil differt à seruo cum sit Dominus omnium sed sub tutoribus actoribus est vsque ad praefinitum tempus à Patre All the time that the heire is young or vnder age though he be Lord of all by inheritance yet doth he differ nothing from a seruant or bound-man in subiection but is vnder Tutors and Administrators vntill the tyme of his age appointed by his Father So the Apostle 28. And if then this young King had not yet authority as of himself to dispose of any temporall affaires which are of much lesse moment we may easily consider what may be thought of spirituall and Ecclesiasticall that require more the vse of reason and iudgement for exercising of iurisdiction therin then doth the other But you will say perhaps that the same Tutors and Administrators that gouerned him in secular Ciuill affaires might take vpon them also iurisdiction in the spirituall likewise and so the Duke of Somerset for example with his assistants might be secondary or Vicar-heads of the Church of England vnder him for the tyme to absolue or bind sinnes determine of heresies dispose of Sacraments and the like 29. But to this â—s easily answered according to the principles set downe in the secoÌ„d Chapter of this booke that for so much as all temporall power is giuen first of all by God in the law of Nature vnto the people or multitude who thereby haue authority to transferre the same to what manner of gouernement they like either Monarchie or other it followeth also that the Common-wealth that had authority to choose or appoint the state of Kings to raigne ouer them had and hath power to giue sufficient authority in like manner to Tutors and Administrators to gouerne the said Common-wealth in temporall affaires during the tyme of their Kings minority or non-age But that the origen of spirituall power comming not by this way of the people nor being giuen to them at all but immediatly by Christ our Sauiour to his Apostles and their Successours Bishops and Prelates by lawfull Ordination and Succession of Priesthood and imposition of hands to the end of the world no temporall Tutors or Administrators could rightly get into this authority except they were first made Priests and this also by Caluins opinion and assertion as well as ours as before hath byn declared 30. By this then wee see how and by what assurance this headship of the Church and supreme Ecclesiasticall authoritie therof passed from the Father to the sonne which was such as it liked not M. Attorney to alleadge anie one Statute of this mans time against vs though all in deed were made against vs and against the said Father as maie bee easily imagined considering the Current of that time And the very first of all was in fauour of Luthers opinioÌ„ about the Reall presence which afterward they changed into that of Zwinglius They changed also twyce their Communion booke and forme of seruice and Sacraments first vpon the second and third yeares of King Edwards raigne and secondly vpon the 5. and 6. as appeareth in the particular Statutes of those yeares They repealed a great number of K. Henries Statutes as by name concerning treasons and heresies They repealed his famous Statute for PrecoÌ„tracts in marriages as also dissolued diuers of his Courts that he had set vp And finally they respected nothing the said King Henries headship nor his prescription or direction therin but followâ—d their owne for the time that their power endured And yet all was published vnder the name of the Ghospell and New reformation established by negociation in Parlament as though the matter had proceeded from very sound and founded Ecclesiasticall authoritie And this for that time wherof M. Attorney alleadging no one example against vs I haue no further need to enlarge my self Of the raigne of Queene Mary the two and twentith Princesse after the Conquest §. IIII. 31. As M. Attorney doth preâ—ermitt
Power and the author therof c. 2. n. 2. Power spirituall and temporall and the different endes therof cap 2. n. 3. 4. deinceps per totum caput Power spirituall of the Church and pastors therof cap. 3. n. 10. Power spirituall more eminent than temporall cap. 2. n. 19. Premunire and the first beginning of that law cap. 12. n. 11. Priuiledges and franquises of Churches and monasteryes procured from the Pope cap. 6. n. 37.38 deinceps Priuiledges of the Abbey of Euesham cap. 6. n. 42. Of the Abbey of S. Albans ibid. n. 43. Priuiledges of Glastenbury-Abbey from Rome cap 6. num 45. Priuiledges of VVestminster procured by K. Edward the Confessor cap. 6. num 47. Priuiledges of Ecclesiasticall men in temporall courtes cap. 7. n. 18. alibi saepissimè Promotion of strangers to Ecclesiasticall dignityes in England cap. 10. num 21. 22. cap. 11. num 36. The inconueniences therof to Englishmen ibidem Protestants doctrine condemned by K. Henry the 8. cap. 15. num 15. Prouisions against bribing at Rome cap. 13. n. 21. Prouisions of Ecclesiasticall liuinges in England made by the Pope c. 12. n. 5. The CoÌ„plaintes therof by Englishmen ibidem The continuance of the same in England cap. ibid. n. 9. AgreemeÌ„t therabout made betweene the Pope and the Kinge cap. ibid. n. 21. Q. Queene Eleanour Mother to K. Richard the first her iorney to Sicily cap. 9. num 29. Her returne by Rome and busines there with the Pope ibid. num â— Her complaintes and petition to Pope Celestinus ibid. num 39.40 41. Queene Elizabeths spirituall authority giuen her by Parlament cap. 3. num 3. 4. The inconueniences and absurdityes that follow therof ibid. n. 4. 5. 6. cap. 4. num 27. Her singularity in that point ibidem num 28. Her supremacy mistiked by Protestants Puritans cap. 4. num 41. 42. 43 44. 45. 46. 47. 48. Causes that moued her first to accept of the Supremacy cap. 15. num 35. 36. Her conferenâ—e vvith Syr Fran. Inglefield ibid. num 37. Item with the Count of Feria the Spanish Embassadour ibid. num â—â— Her protestation about the Real-presence in the Sacrament ibidem n 39. Her ConfereÌ„ce with Mounsieur Lansacke the French Embassadour ibidem num 41. Her owne inclination towards Catholicke Religion ibid num 42. How she vvas drawne to great extremes and cruelty against Catholicks cap. 15. num 43. Queene Mary her raigne cap. 15. n. 3â— Her restoring of Catholicke Religion in England cap. 15. num 31. 32. R. Reasons that shew william the Conrour to haue alwayes acknowledged the Sea of Rome cap. 7. num 8.9.10 deinceps Recourse to Rome presently after Englands Conuersion about Ecclesiasticall affaires cap. 6. num 10,11 12. Recourse to Rome by the Kinges of England and Scotland in their greatest Controuersyes cap. 11. num 44. Recusancy of Puritans and the first cause therof cap. 16. num 5. Recusancy of Catholickes from the beginning of Q. Elizabeth raigne cap. 16. num 7. Reformation of the English Clergy by King Henry the 7. cap. 14. num 15. Reliques sent to King Osway of NorthumberlaÌ„d by Pope Vitalianus c. 6. n. 24. ResignatioÌ„ of inuestitures by K. Henry the first cap. 8. num 14. Restraintes of exercising the Popes Authority in England and how the same vvere first made cap. 2. num 41. cap. 10. num 25. cap. 12. num 35. King Richard the first his raigne c. 9. num 22. 23. deinceps His misfortunes ibid. num 23. His behauiour and oath at his Coronation ibid. num 25. His voiage to Ierusalem ibid. num 26. 27. His kingdome commended to the Popes protection ibid num 27. His mother sent from Rome to Sicily ibid. num 30. His letter to Pope Clement the 3. ibid num 31. His captiuity in Austria ibid. num 38. K. Richard the second his disorders cause therof cap. 21. num 42. His confirmation of Church-libertyes ibid. num 43. His obedience to the Church-Censures ibid num 47. S. Sanctuary graunted by the Pope to S. Iohns Church in London cap. 14. num 9. Denyed by the temporall iudges ibid. num 10. Scruple of Conscience vrged vpon M. Attorney cap. 16. num 14. Sectaryes not any vvay compared to Catholickes vvhy c. 1. n. 13.14 15. Sectaryes their vayne comendation of Truth cap. 1. num 16. Singularity of knovvledge in heretickes cap. 1. num 5. 6. 7 Statute in Parlament for giuing spirituall authority to Q. Elizabeth cap. 3. num â— â—â— â— 19. The absurdityes that therof ensue ibid. num 5. 6. 7. num 19.20 21. 23. 24. Statutes of K. Henry the 3. in fauour of the Church cap. â—0 num 27. Statute of Merton made by K. Henry the 3. cap. 10. num 39. Statute of Bigamy anno 4. Edouardi 1. cap. 11. num 30. Statute of Carliele made in the raigne of King Edward the first c. 11. n. â—9 Statute against Lollards cap. 13 n. 22. 23. Statute for reformation of the Clergy cap. 14. num 15. K. Stephen his raigne ouer England cap. 8. num 25. His oath for the libertyes of the Church ibid. num 27. His inconstancy by euill counsaile ibid. num 28. His violence vsed against Clergy-men ibid. His citation and appearance before the Bishops ibid num 31. Stigand Archbishop of Canterbury deposed cap. 7. num 9. Strangers their promotions to Ecclesiasticall dignityes in England and inconueniences therof cap. 10. num 21. 22. 23. cap. 11. num 36. Remedyes sought therof from the Popes of those tymes ibid. num 38. Supremacy Ecclesiasticall not possibly in a woman cap. 4. num 26. 27. Supremacy assumed first by K. Henry the 8. cap. 15. num 13.14 15. Also by K. Edward the 6 ibid num 26. Item by Q. Elizabeth ibid. num 34.35 36. 37. Suppression of the kinghtes of the temple cap. 11. num 43. Synne of heresy how great and greiuous cap. 16. num 26 27. T Tenantes of the Church priuiledged  A straÌ„ge attempt to impugne Catholicke religion by Catholicke Princes lawes in EnglaÌ„d The importance of M. Attorneys Plea The singularity of M. Attorneyes paradox Ciâ— Tuscul q. 3. M. Attorney chalenged of his promise The Author promiseth all modesty in this answere M. Attorney bound in conscience and honour to enforme a nevv his Maiesty * M. Garnet M. Attorneyes ouerlashing in speech Math. 5. Math. 12 The Diuelâ—s sinnes in â—â—pting Adam M. Garnetts case Hovv things heard in confessioÌ„ may not be vttered by Catholick doctrine A partition not afterward performed M. Garnet an honest man by M. Attorneyes warrant M. Attorneyes wit in making a bloudy law to be a sweet lavv About Equiuocation About the antiquity vniuersality of the Protestant Church A straÌ„ge discourse of M Attorney about his Church * Many all 's A theologicall argumet for the Roman Church Mar. vltimo Iâ—an 14. 10. Mat. 10. 1 Timo. 3.