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cause_n	charity_n	faith_n	justification_n	2,032	5	9.8267	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00294	A booke intituled, The English Protestants recantation, in mattersof religion wherein is demonstratiuely proued, by the writings of the principall, and best learned English Protestant bishops, and doctors, and rules of their religion, published allowed, or subscribed vnto, bythem, since the comminge of our King Iames into England, that not onely all generall grownds of diuinitie, are against the[m], but in euery particular cheife question, betweene Catholicks & them, they are in errour, by their owne iudgments : diuided accordingly, into two parts, whereof the first entreateth of those generall grounds, the other of such particular controuersies, whereby will also manifestely appeare the vanitie of D. Morton Protest. Bishop of Chester his boke called Appeale, or, Ansuueare to the Catholicke authour of thebooke entituled, The Protestants apologie.	Broughton, Richard.	1617 (1617)	STC 10414; ESTC S2109	209,404	418

by matching with his scisters and presenting him with rich and rare presents for Hugh Kinge of Fraunce besides other inestimable Iuells sent him the sword of Constantine the greate in the hilt whereof all couered with gold was one of the nayles that fastened Christ to the crosse and of the speare and crowne of thornes Before him they make Kinge Elfred the most worthie and after him Kinge Edward a Saint and yet make them bothe in doctrine and practise of meritt and meritorious workes to be renowned Of the first they Pag. 351. write in this maner Elfred the fourth sonne of Kinge Ethelwolfe and ladie Osburge his wife a child of fyue yeares old was sent very honorably attended to the citie of Rome where Leo then Bishop confirmed him was his godfather at confirmation and anoynted him to the expectation of a Kingedome growne in yeares hee grewe so in discretion magnanimitie and fauour of all men that in the successiue Raignes of his three elder brethren hee ruled as a viceroy or secondary Kinge vnder euery of them and Pag. 357. after them at the last succeeded in the English monarchye Hee was a moste worthie prince Gurmund or Gurthurne the danish Kinge with thirtie of his cheife nobilitie came to conditions with Kinge Elfred and are christened His buildings were many bothe to Gods seruice and other publicke vse as at Pag. 359. Edelingsey a Monastery at Winchester a new Minster and at Shastesbury a howse of Nunnes wherein hee made his daughter Ethelgeda the Abbesse His other holy workes and meritorious deeds are to many to be remembred in this place but they conclude of him in these words The Pag. 359. sup n. 25. 28. vertues of this prince are matchable to any that euer raigned before him and exceed the moste that euer raigned after him both in seruice of God c. Concerninge K Edward syrnamed the Confessor it would be to tedious to make recitall but of parte of his holy vertues and meritorious workes in this place I onely add from these men The 40000. pownds yearely of Dane guilt was remitted by him payed for 40. yeares continuance Pag. 397. 398. 399. 400. 401. 402. out of the lands of all except onely the cleargye because say our auntient lawes the Kings reposed more confidence in the prayers of holy Church then in the power of Armes His words of Q. Editha his wife openly vppon his death bedd were ●hee was his wife but in secret embraceings as his scister K. Edward and his successors after miraculously cureth the disease called struma now the Kings euill with other propheticall and heauenly guists hee was endowed Hee vowed a pilgrimadge to Hierusalem for dischardg whereof hee built the Church of Westminister c. These Protestants conclusion of him is this Kiuge Edward a prince of much vertue and integritie of life raigned with such Iustice and pietie that hee obtayned the venerable name of Saint and vnto posterities is distinguished from other Edwards by the adiunct Confessor ô how happy were it if either Catholicks or Protestants could truly write so much of Protestant princes neither frends to the doctrine or fauoures of exercise of meritts and meritorious deeds Therfore the vniuersitie of Cambridge by their owne Doctors were ouerseene to say Wee houlde charitie to be no concurringe cause of iustification with faith Yet somewhat more of this matter is conteyned in the next chapter CHAPTER V. WHEREIN IS PROVED BY these English Protestants that the commaundements of God are possible to be kept by grace may and ought so to be kept CONCERNINGE the keeping of Concil Trid sess 6. can 11. Gods commaundements The Councell of Trent hath thus defined No man ought to vse that temerarious saying and condemned by the Fathers vnder Anathema that the precepts of God are vnpossible to be kept of a man iustified for God doth not commaunde vnpossible things but commaunding doth admonish both to doe what thou canst and to aske what thou canst not doe and doth help that thou mayest be able to doe whose commaundements are not heauie whose yoke is sweete and burden light for they which are the children of God doe loue and they which loue him as himself wittnesseth keepe his sayeings Hitherto the Councell of Trent for the doctrine of the Romane Church now that the English Protestants by their owne writings are or ought to be of the same opinion in this question thus I argue Whatsoeuer all Christians Iustely vowe to keepe and performe that in all true doctrine they are able to keepe and performe But by the opinion of English Protestants all Christians vowe to keepe the commaundements Therefore they may and must keepe them The Maior is manifest by Protestants graunteing with the holy scriptures and Fathers that iust vowes be both of things possible and must be kept for if the iust promise of man to man bindeth how much more a iust promise to God which is a vowe obligatory and byndeing The Minor is proued by the publicke Protestant English communion booke reconfirmed by his Maiesties authoritie which both teacheth that wee are bownde to Communion Booke tit chatechisme and tit publicke Baptisme §. well beloued frends keepe the commaundements and all that are baptized vowe to doe it Then seeing all English Protestants doe either sweare or subscribe vnto and dayly followe and execute the doctrine and prescription of that their authenticall Rituall and Directorie as they cannot by their oath or subscription deny it without periury or denyall of their faith so by the rule it self they committ sacriledge in reiecting that doctrine Secondly I argue thus All things that are of necessitie to bee obserued or kept of men in Religion are possible But the commaundements are of necessitie to be obserued and kept Therefore they are possible The Maior is so euidently true that if it were false all Christians of necessitie must be damned and none saued not beeing able to doe that which of necessitie they must doe or els not be saued but damned The Minor is proued by the present Protestant Archbishops of Canterbury and D. Feilds allowed Greeke Church which censureth thus The commaundements of God of necessitie are Hieremias patriarch constant censur cap. 5. to be obserued Therefore if they would deny their cōmunion Booke it self which before hath proued the same for vowes iustly made are of necessitie to be kept yet if D. Feild and such will be members of their allowed true Church they must be of this opinion I the rather hope so because D. Feild with others say out of the Churche there is no saluation Thirdly that doctrine which is Feild sup paert 1. cap. 1. so absurde that by Protestants opinion no man teacheth it is not true But this of the vnpossibilitie to keepe the commaundements is such Therefore it is not true The Maior is manifest The Minor is made as manifest by these words of D. Sutcliff Sutcliff ag D. Kellison

it But when a man is iustified there be such degrees of inherent Iustice and more or lesse iustification by it Therefore there is iustification by inherent grace and Iustice The Maior and first proposition is manifestly true The second is proued by D. Feild who Feild pag. 118. acknowledgeth the denyall of inherent grace to be vntruthe and is so farre ashamed of the Protestant opinion in this poynt that he writeth thus Luther neuer denyeth inherent Righteousnes to be more in one then in an other and more in Mary the Mother of Christ then in any other Then of necessitie there is inherent Iustice and grace in men iustified and men be iustified by it otherwise it is not Iustice or righteousnes if it doth not make men iust and righteous for being inherent as hee confesseth it must needes denominate the subiect wherein it is as all inherent and intrinsecall formes and qualities doe Heate colde bewtie c. make men and bodyes wherein they be inherent to be and be called truly hote colde bewtifull c. And seeing in iust men there be degrees of this inherent grace and Iustice encrease and accesse of it there must needs be inherent grace and Iustice for new degrees of encrease are not where the thing encreased is not Neither the comparatiue degree more but where the positiue is No man or thinge can be said to be better fayrer colder hotter c. then it was before except before it was good fayre colde hote c. Againe I argue in this maner whatsoeuer is the cause of glorie and encrease thereof in heauen is the cause of Iustice and Iustification from which such glorie cometh But inherent grace is the cause of glorie in heauen and the differences thereof Therefore it is the cause of iustification in earthe The Maior is euidently true And the Minor is proued by D. Feild in these words From this Imparitie of Inherent righteousnes it is that there Feild pag. 116. are so different degrees of Ioy and glory fownd amonge the Saincts of God that are in heauen Then seeing the difference and excesse of glorie and Ioy in heauen proceede from the imparitie of inherent righteousnes or Iustice and righteousnes or Iustice is the cause of glorie inherent Righteousnes or Iustice must needs be that by and for which wee are iustified in earth and glorified in heauen Thirdly from the same Protestant Doctor I argue thus All Iustice and glorie of man cometh either from inherent grace or imputed But not from imputed Therefore from that which is inherent The Maior is euident for all grace must needs be inherent or not inherent and if not inherent it is by imputation if any way at all The second proposition is proued by D. Feild who doth not onely renownce the error of equalitie of Ioyes and rewards in heauen taught by Iouinian and seemeing to followe vppon the Protestant doctrine of Iustification and glory by imputation of righteousnes but clearely also confesseth with Catholicks the recited Councell of Trent Ioyes and reward in heauen for inherent Iustice and not imputed righteousnes his words be these That there is an equalitie Feild pag. 140. of ioyes and reward in heauen imputed to Iouinian wee doe not hold Where his worde wee and plurall number proueth hee speaketh generally for Protestants And concerninge the second hee writeth thus from imputed righteousnes no imparitie of Ioy can flowe Then seeing the first sentēce graunteth an imparitie of Ioye and reward and the second affirmeth it cometh not from imputed righteousnes The third and conclusion must needs be this That bothe Ioy and reward in heauen and their degrees imparitie or inequalitie proceede from inherent Iustice My next Argument is this All grace wherewith mens soules in Sacraments or otherwise be filled and is infused into them must needs be inherent But grace of iustification and sanctification is such Therefore man is iustified by inherent grace The Maior is euident for fillinge and infusion is by putting in of things and not by imputation for no such thinge can fill any thinge The Minor is thus proued by D. Feild speakeing of children baptized and the like reason is of others His words be these Children when they are adopted and made Feild pag. 179. the sonnes of God when they are instified and sanctified are filled with habits or potentiall habilities of these vertues faith hope and loue The same Feild l. 1. c. 4. pag. 10. doctrine hee teacheth in an other place to be cited hereafter when I shall entreate of the grace and efficacie of Sacraments where this Article will be more declared For this time it is further confirmed by D. Couell who also in playne termes approueth Couell def of Hooker pag. 114. habituall and reall infusion of grace and concerning iustification auoncheth thus The doctrine of Luther in this poynt was not vniustly called Pag. 40. sup into question by those of the Romane Church And seemeth to laboure to reconcile that which hee esteemeth the best opinion of Protestants in this matter to that of the Churche of Rome Further I argue thus All that is a guift of God a qualitie in the soule an internall habite and infused from God is inherent But the grace of iustification is such Therefore it is inherent The first proposition is manifestly true the second is proued by M. Wotton def of Perk. pag. 81. 82. Wotton in these words Grace is some guift of God which is a qualitie in the soule And a little after The habits of grace be infused from God Lastely in this matter I reason thus whatsoeuer maketh euery true Christian to be righteous in the sight of God is true Iustice But Inherent grace maketh euery true Christian righteous in the sight of God Therefore inherent grace is true Iustice The Maior is manifestly true And the Minor thus playnely proued by M. Wotton in Wotton def of Perk. pag. 12. pag. 186. these words Wee acknowledge euery true Christian to be righteous in the sight of God by inherent Righteousnes And answering for Protestants and writing this for their acknowledgment in the plurall number would haue vs take it for their common opinion And thus Catholicke doctrine of inherent grace is directly and demonstratiuely proued to be true euen by Protestants And their deniall thereof together with their conceipt of imputatiue righteous also by themselues conuinced for false and erroneous Which is further confirmed by M. Higgons in his Sermon at Paules Crosse wherein speaking of the iust hee calleth them Parsons hauing Theoph. Higg Ser. 3. mart 1610. pag 24. grace dwelling in them And againe Wee haue inherent righteousnes in our selues Then seeing formes inherent doe and must needs denominate the subiect in which they inhere and be subiected as heate cold whitenes blacknes and the like are the true cause why those things in which they are subiected be named and truely are thinges hott cold white and blacke so

Iustice inherent and subiected as these men tell vs in the soules of men must needs make them both truely named and truely and really to be iust And this is euident through all the theologicall vertues faith hope and charitie or loue of God all one as in other vertues For as by prudence or wisedome a man is named and truely is prudent and wise by temperance temperate and so of the rest So by theologicall vertues resideing and inherent in vs wee are named and truely be as their denomination acts and effects are Of faith and beleife wee are onely named and are faithfull and beleeinge by hope hopefull or hopeinge by charitie or loue of God loueing of him and keeping his commaundements which is mans iustification as M. Wotton shall be wittnes in Wotton def of Perk. pag. 175. these his words Righteousnes saith Austin is nothinge els but not to syn not to syn is to keepe the commaundements of the lawe that is as himself presently expownds it To doe none of those things that are forbidden and to doe all those things that are commaunded Therefore faith though it be necessaryly required is not as Cambridg saith the whole cause of iustification Yet there is more hereafter of this matter CHAPTER IIII. WHEREIN THE CATHOLICK doctrine of the efficacie and validitie of good workes done in grace their meritt and reward is proued by these English Protestants CONCERNINGE the validitie and efficacie of good workes done in grace sufficient to iustifie the Doctrine of the Church of Rome to be holy and syncere in this matter hath beene sufficiently proued by our contry Protestants in the former chapters But to take away all pretence of exception I will a little more particularly speake of this Question Wherein the Councell of Trent hath thus defined Eternall life is to be proposed to those that worke well Concil Trid. sess 6. to the end and trusting in God both as a grace mercifully promised to the children of God by Iesus Christ and as a Reward by the promise of the same God faithfully to be rendered to their good deeds and meritts And a little after yeelding a reason for the dignitie and worthines of such good workes addeth thus Christ Iesus himself as the heade to the members and vine to the braunches doth continually inflowe vertue anticipateth accompanieth and followeth allwayes their good workes and without which they could by no meanes be gratefull and meritorious to God Hitherto the words of the Councell for Catholicks Now to proue how Protestants doe accommodate themselues to this doctrine first I argue in this maner Good workes should haue iustified in the state of Innocencie if Adam had not fallen Therefore they can iustifie being done in the state of grace by Christ The paritie and consequence is proued by the dignitie and value of Christs passion and meritts restoring for this purpose that which wee loste in Adam The Antecedent is iustified by D. Couell who comparing the good workes of Christians by grace in Christ repayring the fall of Adam with workes in the state of Innocencie writeth thus Had Adam continued in his first estate mans absolute Righteousnes and integritie in all his actions Couell def of Hooker pag. 40. had beene the way of life to him and to all his posteritie And seeing this integritie in mans Actions had tended but either to the keepeing of the precepts or doeing works of perfection both which by Protestants here after be possible this reason concludeth Secondly I argue thus whatsoeuer procureth pardon for sins doth iustifie But good workes done in grace procure pardon for sins Therefore they iustifie The first proposition is euidently true for as nothing but syn maketh man vniust so that which taketh it away must needs leaue him iuste The second proposition is thus proued first by D. Couell writing in these words Couell def of Hooker pag. 42. Feild pag. 116. Good workes Humiliation Fasteinge and Weepeing are meanes to blott out syn And by D. Feild also in this maner Good workes done in grace procure pardon for synne Againe thus I argue That which is able to iustifie perfectly in the sight of God and did iustifie Abraham the Father of the true beleeuers and iustified doth also iustifye vs But good workes are of that efficacie and did iustifie Abraham our Father Therefore they iustifie vs his children The Maior is manifestly true For first both that power and abilitie is in vayne which neuer is acted as that common grownde in learninge teacheth and the Protestants make the maner of the iustifyeing of Abraham a forme of our iustification The second proposition is proued by M. Wotton who Wotton def of Perk. pag. 241. see Wotton pag. 174. 175. and infrac 5. speaketh thus in the name of Protestants Wee teache that those that are in deede adiudged good workes are able to iustifie a man perfectly in the presence of God and to deserue euerlastinge life Whereby hee doth not onely teach iustification by workes of grace but that they deserue euerlasteing life but of this their worthines and meritt I will dispute hereafter And the same M. Wotton in the same Wotton sup pag. 240. Wotton sup pag. 203. his defence of M. Perkins writeth thus M. Perkins professeth that Abraham was iustified by workes euen before God not onely before men This a little before the same place And for himself concerninge the iustifieing of Abraham his words be these Abraham was iustified longe before God made him the promise and before hee came out of the land of Chanaan Which was before his faith so much vrged by Protestants in this question was so commended Further I argue thus Nothing that is error is true doctrine But the deniall of iustification by good workes is error Therefore not true doctrine The Maior is euidently true for truthe and error are opposites The Minor is thus proued by D. Couell whose words be these To say wee clayme nothing by any dutie wee doe or any vertue wee finde Couell def of Hooker pag. 42. in our selues in the best construction maketh but an harshe sownde and discouereth the error which they of the Church of Rome haue thought vs to holde Where hee directly calleth that error which the Romane Church hath charged Protestants with in this question and expresseth it to be in extenuating good workes so farre that they and vertue in vs were not sufficient Title to clayme reward for them of God which could not be except they were of a iustifieing and deseruing nature and power Moreouer thus I reason That which is the obseruation of the lawe is righteousnes and Iustice But good workes done in grace at the obseruation of the lawe Therefore they are righteousnes and Iustice The Maior is euident The Minor is proued by the Couell def of Hooker pag. 42. same Protestant Doctor in the same place and in these wordes Amongst creatures in this worlde onely mans obseruation of the lawe

pag. 74. 91. No man doth teach that the commaundements are absolutely and symply vnpossible Therefore they may be kept Further I argue thus All that graunt the doctrine of the Church of Rome expressed before out of the Councell of Trent to be true in this point and that God exacteth of vs to keepe the commaundements must needs graunt the possibilitie to doe it and consent herein with Catholickes But English Protestants doe or must doe so Therefore they must graunt this possibilitie and consent to Catholicks The Maior is euidently true The Minor is proued by D. Couell thus Couell def of Hooker pag. 55. 58. The Churche of Romes opinion is true concerning committing or auoydeing syn And agayne God exacteth wee should keepe all the commaundements Pag. 57. And further in these words If wee be not ourselues wanteinge though wee cannot auoyde all syns yet wee may and shall auoide all greate and presumptuous syns And to make this matter more cleare if it needed hee addeth Because S. Pag. 58. sup Iames saith hee that keepeth the whole lawe and offendeth in one is guiltie of all some thought all syns to be imputed to him that committed any one But S. Iames onely telleth to vs that God exacteth a keepeing of them all This then is the Conclusion that though no man be without all syn yet many are without many presumpteous syns which trough prayers and good meanes they auoyde What these men teach of veniall syns and the distinction of them from mortall and greuous syns agreeable to Catholicke doctrine I shall entreate hereafter In the meane tyme further I argue thus If true charitie such as keepeth the commaundements may be had in this life them they may be kept But such charitie may be had in this life Therefore the commaundements may be kept The first proposition is euidently true for the sufficient cause beeing putt the effect must needs be possible otherwise the cause were not sufficient contrary to our supposition Wottō d●f of Perkins pag 15. The Minor is thus proued by M. Wotton writeing in this maner True charitie thoughe not perfect may be had in this life and by it the commaundements of God may be and are kept though not perfectly Therefore which hee graunteth in expresse words the commaundements both may and be kept Therefore may be kept for things vnpossible neither are nor can be done Ad impossibilia non est potentia Ther is no power to things vnpossible And the same Protestant writer speakeing of inherent Iustice writeth thus Neither doe wee Protestants deny that this inherent Righteousnes Wotton sup pag. 174. 175. is such as might enable vs to keepe the lawe and shall when it is perfect Righteousnes sayth Austin is nothing els but not to syn not to synne is to keepe the commaundements of the lawe That is as himself presently expownds it to doe none of those things that are forbidden and to doe all those things that are commaunded To him I may add D. Barlow Protestant late Bishop of Lincolne who Barlowe Answ to a name lesse Cath. pag. 304. relateth two things which may serue this purpose The first is how princes haue the greatest Temptations are moste vnlikely by that meanes to keepe the commaundements and keepe themselues from greate syns his words be these Kings haue many occasiōs which may allure thē to syn especially hauing that priuiledge in scripture whether exgratia or de facto whether by exemption from God or feare of men that no man may say vnto them why doe you thus And the second thing concerning keepeing the commaundements and lyueing without greate synne hee writeth of Queene Elizabeth no more confirmed in grace then other princes for any thinge hee writeth or any man can coniecture in these words Queene Elizabeth neuer in her life committed helish cryme Therefore if shee a princesse and Barlow● sup pag. 73. Queene by this mans testimonie though I take it not as a reuelation liueing in that dawngerous stafe of those of her ranke by his Iudgment before neuer committed any synne deserueing Hell I hope hee will or must graunt that by his Iudgment others not in such case of dawnger and some of them also that be of that place may lyue without syns hellish or if they committ any in their life may doe pennaunce for them keepe the commaundements and be saued And thus much of this matter And I hope a full dischardge of the scruple of the Vniuersitie of Cambridge in their last question by their owne learned Doctors and professors CHAPTER VI. WHEREIN THE CATHOLICKE doctrine of free will in man is proued by these English Protestant writers THE Councell of Trent for Catholicks entreateing of the fall of Concil Trid. sess 6. can 1. man by the syn of Adam hath thus declard in this Question Men were so much the Seruants of syn and vnder the power of the deuill and deathe that not onely the gentiles by the strenght of nature but neither the Iewes by the letter of the lawe of Moses could be deliuered or rise from thence allthough free will was not extinguished but weakened in power and declined in them And thus againe The begynninge of Can. 5. sup iustification in them that be of discretion is to be taken from God by Iesus Christ by grace preuenting that is from his calling by the which when they had no meritts they are called That they which were auerted from God by syns by his excitatinge and helpeing grace to conuert them are disposed to their iustification freely assenting to the same grace and cooperating So that God touching the hart of man by the illumination of the holy Ghost neither man himself doth nothing at all receauing that inspiration when hee may abiect it neither not withstanding without the grace of God can moue himself to Iustice before him by his free will Wherevppon in holy scripture it is said be you conuerted to mee and I will be conuerted Zachar. 1. to you was ●●e admonished of our freedome when wee answere ô Lord conuert vs to thee and Psal 84. we● shall be conuerted wee confesse wee are preuented by the grace of God Hither to that holy Councell which I haue related more at lardge in regard that many Protestants haue and I feare sometymes voluntarily mistaken and reported the doctrine of the Romane Church in this Question And after this the same sacred Councell defineth against the Concil Trid. sup sess 6. can 6. enemyes of free will in this maner If any m●n shall say that the free will of man after the syn of Adam is lost and extinct lett him be An●●hema Now lett vs heare how these English Protestant writers will agree with this Catholicke sentence In which matter thus I argue Where there is freedome in will from coaction and necessitie there is free will But in mans will after the fall of Adam is this freedome Therefore in him there is free

Baptisme §. Almightie and euerlasting §. allmightie and immortall God c. sup thy well beloned Sonne IHESVS CHRIST diddest sanctifie the flood Iordan and other waters to the misticall washing away of sinne And in the next prayer they pray in these words Wee call vppon thee for these Infants that they comming to thy holy Baptisme may receaue remission of their sinnes by spirituall Regeneration Then seeing the Sacrament and water of Baptisme washeth away sinnes and remitteth sinnes which cannot bee done without grace it must needs haue an Influence causalitie and efficacie in this sanctification for to washe and to remitt are not without operation and causing Neither can those Protestant Bishops and Doctors that were assembled at the conference at Hampton Court bee of other minde for Conf●rence at Hamptō pag. 16. graunting as there they do a necessitie of Baptisme to saluation They must also of necessitie teach that it giueth grace which is so necessarie to saluation that no man can bee saued without it for so hee might bee saued without Christ And this as before they must graunt except they would say which none of them to my remembrance doth that it is onely conditio sine qua non a necessarie condition but no cause which if any man should affirme it is directly against his subscribed Rule befote Now lett vs come to their particular writers of which the first to bee cited the Author of the Suruey of the communion Booke confirmeth that which I haue concluded by their publicke Rules in this case telling vs plainely that by the publicke Protestant The Protestant Suruey of the Booke of common prayer pag. 104. 118. 89. 141. 103. 104. Feild pag. 10. 179 Middleton pap●stom pag. 108. Pag 106. Religion of England Sacraments or meanes of grace and do worke ex opere operato by the worke done As the Catholick Councell of Trent hath before defined D. Feild acknowledgeth no lesse and affirmeth plainely that the water of Baptisme is filled with sanctifying force and power Therefore it is a cause of grace and such sanctification M. Middleton speaketh of communion in these termes It doth exhibite and conuey the graces and merits of Christs passion vnto vs. And hee nameth it an effectuall Instrument of grace And of Sacraments thus hee writeth They are effectuall Instruments of our regeneration Pag. 100. Sutcliff Ans to th● lay pet pag. 22. Sutcliff ag D. Kell pag. 69. D. Sutcliffe besides the matter and forme of a Sacrament instituted by Christ requireth vnto it grace and Iustification And writeth further in these wordes Wee confesse that God worketh sanctification by the Sacraments of the new testament D. Couell commending the opinion of the Catholicke scholemen in this Question Couell def of Hook pag 96. 97 98. 99. 100 101. 102. c. Against Burges pag. 101. 102. 103. and def sup pag. 96 teacheth Sacraments bee Instruments of grace causes of sanctification giue grace instrumentally His words bee these The Sacraments are not onely signes but causes of our Iustification And reciting the opinion of our Catholicke scholes approueth and expoundeth it in this maner Agent causes wee know are of two sortes principall which worketh by vertue and power of his forme as fier maketh hoate and thus nothing can cause grace but God himself grace beeing a participation of the diuine nature Instrumentall which worketh not as the other by the vertue of his owne proper forme but onely by that Motion which it hath from the principall and first Agent Thus do Sacraments worke And further allowing and expounding the schoole phrase and doctrine that Sacraments worke by the worke done ex opere operato hee iustifieth the same and sheweth how the Church of Rome hath beene slaundered by Protestants in this point his wordes bee these The Sacraments bee Couell sup pag. 97. effectuall meanes and vessels of grace as glasses conteyning potions to cure the sicke Neither doth any man say no not the Church of Rome allthough they bee so accused by some of vs That the Sacraments worke of themselues by a vertue resigned vnto them without God God worketh by them as by Instruments powerfull and thought in his wisedome fittest The Sacraments are powerfull meanes of Regeneration hauing by a diuine ordination a force and vertue to begett faith And therefore iustly amongst all the Treasures that God hath left vnto his Church wee honour and admire most the holy Sacraments And againe Sacraments Couell sup pag. 98. Pag. 99. are the powerfull Instruments of God vnto eternall life And further thus It is a strong growing fancie to bee afraide to say that the Sacraments begett faith Sacraments giue grace by the worke done ex opere operato And reciting what things are required to the due receauing of Sacraments concludeth thus Now that which in all Pag. 99. sup this actiuely and instrumentally bringeth grace is the externall Action which is commonly called the Sacrament this hauing vertue from his Institution And hee doth not onely Ioyne with the Church of Rome as before in this Article But for it approueth the decrees of our Popes and Councells euen of Trent it self in this maner Wee say with the Auncient fathers Stepbanus Siricius Couell sup pag. 102. Innocentius the first Leo Anastasius the seconde all Popes of Rome in his Epistle to Anastasius the Emperor with the Councells first the generall Councell of Nyce the first Councell of Carthage the laste assembly at Trent with the testimonies of the Fathers and Doctors that the Sacraments for the Institution of Christ and his promise are effectuall c. And thus much from these Protestants themselues against themselues for those sacred and Catholicke doctrines of the Romane Church for the moste Iust and worthy defence and profession whereof they haue so longe time so rigorously and Iniuriously against their owne sentence persecuted their naturall frends and Catholicke Contrymen Hereafter God of his mercie graunt vnto them and all Enemies of his holy Church grace to knowe the truthe and to professe and followe it when they knowe it FINIS The faultes escaped in printing are thus to be corrected PAge 15 line 2. for are reade as p. 23. l. 19. heaps heads p. 32. l. 15. poort part p. 41. l. 10. same sonne p. 97. l. 2. so see p. 127. l. 11. appeace appeare p. 140. l. 7. curried carried p. 144. l. vlt. and and his p. 152. l. 2. prayer prayed p. 190. l. 8. shrouke shronke p. 198. l. 23. daes deedes p. 211. l. 5 full fall p. 221. l. 2. man many Ibid. l. 10. vsers vsurers p. 257. l. 7. stafe state p. 268. l 19. second sownd p. 271. l. 22. deuent deuout p. 272. l. 10. times his times greater then his p. 280. l. 2. vnderstand vnderstood p. 299. l. 2. when the lett when they fitt p. 314. l. 9. rebeace repeale p. 324. l. 15. the them p. 326. l. 4. same shame p. 363 l. 14. entroades oathes p. 401. l. 20. words word p. 403. l. 7. or ar APPROBATIO Iste Liber qui Inscribitur English Protestants Recantation à quodam viro docto pio mihique familiariter noto cōpositus à me perlectus nihil continet quod fidei Catholicae vel bonis moribus aduersetur sed doctissimè haereticos huius temporis Angliae praesertim per ipsorummet cōfessionem refutat In cuius rei testimonium nomen meum subscripsi Die 19. Iulij 1617. MATTHAEVS KELLISONVS Huius iudicio subscripsit die 27. Iulij Georgius Coluenerius S. Theol. Doctor Professor ac Librorum Censor