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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

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

embrace doctrine for this whole Kingdome were so renowned for constancie pietie and learninge and all this in their confessed puer time of Christianitie I will recite what doctrine in this poynt of Popes supreamacye they approued and receaued there for this and all nations to followe and obserue In the third Canon of this Concil Sardic can 3. their greate Councell it is thus decreed Bishop Osius said if any Bishop shall be iudged in an other cause and hee thinketh hee hath a Good cause that a Councell should be called againe if it please you lett vs honor the memorie of S. Peter the Apostle that they which haue examined the cause may write to Iulius Bishop of Rome and if hee shall adiudge that Iudgment is to be renewed lett it be renewed and lett him appoint Iudges but if hee shall allowe the cause to be such that the things that ar done shall not be examined againe such things as hee shall decree shall be confirmed Doth this please you all The Councell answeareth it pleaseth vs. Therefore all now in England ought to be pleased with the supreamacie of that highest See and appeales vnto it The 4. and next Canon Can. 4. sup immediatly beginneth thus Bishop Gandentius said lett it be added if you please to this sentence full of sanctitie that when any Bishop shall be deposed by the Iudgment of those Bishops that be in the places neare And hee shall demaunde to haue his busines handled in the citie of Rome that after his appeale no Bishop be ordeyned in his chaire that was thought to be deposed except his cause shall be determined in the Iudgment of the Bishop of Rome The 7. Canon declareth it to be in the Can. 7. sup Popes power to send a latere Iudges in such causes into any contry notwitstandeing any sentence of other Bishops And as these primatiue Bishops of this Kingedome with that learned and Holy assemble of that generall Councell receaued and approued that supreame power in the Pope of Rome so hee by these Ptotestants testimonie euer practized it in this nation For besides that which is written before they vse these words Celestine Pope of Rome sent his Archdeacon Palladius into Brittaine to withstand Theater lib. 4. cap. 1. pag. 138. n. 22. the Pelagian Heresie whoe at one time did driue out these enemyes of grace and ordayned a Bishop amonge the Scots whereby that Barbarous nation ●mbr●ced Christianitic This they cite and approue from Prosper Aquitan And againe in this maner Pelagius by birth a brittane by profession a Mouke by leude doctrine an Hereticke brought vp in the fame us Lib. 6. cap. 53. pag. 277. n. 10. monasterie of Bangor in Wales his Hereticall assertions were afterwards condemned by Innocentius the first Bishop of Rome Whose doctrines were 1. that man without the grace of God was able to fullfill all the commaundements 2 that man in himself had free will That the grace of God was giuen vnto vs according to out merits 4. That the Iust haue no synne 5. That children ar free from originall synne 6. That Adam should haue died though hee had not synned Concerninge the Towne of Stanford Lib. 1. cap. 31. pag. 59. n. 8. they make this relation from Ihon Hardinge it continued an vniuersitie vnto the comeing of Augustine at which time the Bishops of Rome interdicted it for certayne Heresies sprange vp amonge the Brittaines and Saxons They write futher thus Yorke hath challenged to haue beene sometime Pag. 6. n. 7. Metropolitane ouer all the Bishops in Scotland It was made equall in honor and power with Canterbury by Pope Gregory as Beda relateth and had twelue suffragan Bishopricks that owed obedience And againe Yorke was made a Metropolitane Pag. 78. n. 9. cittie by a pall sent vnto it from Honorius And to shew that the disposeing of these things was in the power of that highest See thus they testifie againe That Lichfeild was made an Lib. 1. cap. 3. pag. 6. n. 8. Archiepiscopall See by Pope Hadrian the first at the suite of Offa the greate Kinge of Mercia is manifested by Mathew of Westminister vnto whose Iurisdictiō were assigned the Bishopricks of Winchester Hereford Leicester Siduacester Helinham and Dunwich Like were the condition of S. Dauids n. 6. 8. Dorchester by Oxford and others And to shew that these primatiue bishops were onely subiect to the Pope and no Prince in their spirituall proceedeings when the wicked Kinge Vortigern had put away his first lawfull Christian wife and maryed Rowena the daughter of Hengist a Pagan Theat l. 7. cap. 12. pag. 313. about the yeare of Christ 470 for declareing the remedie thereof they write in these wordes Which Pagan mariadge proued not onely the bane of the land but so ruinated the Church of Christianitie that a prouinciall Councell of the Brittaines was assembled in Ann. 470. to repaire those things that this mariadge had decayed Then Popes and not Princes by these Parker lib. antiq Britan nic pag. 329 Protestants euer had spirituall supreamacie in this Kingedome For their first Archbishop Parker An. 1536. writeth thus Potentia populis nongentis amplius Annu in Anglia durauit The power of the Pope continued in England aboue nyne hundred yeares And there ought to continue still as I haue made demonstration by these Protestants before to which I add this sentence of Isaac Casanbon ex o●e Isaac Casanb respons ad ep Cardinal p●r pag. 8. ipso ser Regis taken from the mouth it self of our moste syncere Kinge commaundeing him to committ it te writeinge and is as followeth Rebus ipsis probet Romanus pontifex lett the Pope of Rome proue by things themselues that hee doth not seeke his owne Pag. 67. supr but the glory of God immortall and the peace of people concord and saluation to be a care vnto him then our moste se●ene Kinge as hee hath longe since protested in his Admonitory epistle without delay primas illi deferet ipsumque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum Gregorio Nazianzen● dicet non inuitus will giue primacie vnto him and not vnwillingely say with Gregorie Nazienzen that hee hath charge ouer the whole Church To which I answeare that I wish and I trust with more deuotion and Religion then hee That not onely Popes but other Princes spirituall and temporall Bishops Preists and all men in authoritie and others did more seeke the glorie of God then their owne and were more carefull of the peoples peace concord and saluation then they now ar or many were euen from the time of Christ Then so many disorders and Impieties should not haue so full dominion where Protestancie Ruleth and the scripture had neuer saide omnes quae sua sunt quaerunt non qu● Iesu Christi all men or all sortes of men seeke the things that be their owne and not of Iesus Christ And it chargeth vs againe to obey Magistrats and men in

obiect or cause of beleefe and true faith The second proposition is thus proued by D. Couell whoe entreating Couell def of Hooker pag 59. of this greate question hath these words A curious searcheing into that will which is not reuealed serueth but to breede a contempt of that which is reuealed vnto vs. Man desireth rather to knowe then to doe nay to knowe euen those things which doe not concerne him rather then to doe that for the neglect whereof hee must giue an accompt From hence cometh it to passe that what the schooles haue curiously sought out concerning the nature of Gods will the pulpitts nay the stalls of Artificers haue vndertaken to decide them all And Pag. 62. sup prosecuteing this question hauing cited and approued the Catholicke distinctions of the will of God into antecedent consequent of Gods good pleasure and the signe of it into a will absolute conditionall c. hee concludeth thus God willeth all men to be saued Whoe therefore that they are not it is not his decree but their owne fault Certainely saithe S. Ambrose hee willeth all men to be saued if they will themselues for hee that hath giuen a lawe to all doubtles hath excluded none Yf any Protestant will answere as Wottō def of Perkins pag. 467. c. many of them vnlearnedly holde That deduction from scripture as they suppose maketh a matter of faith I tell him with all learned dyuines and in true diuinitie that nothinge vncertayne doubtfull or fallible can possibly make a matter of faith which must of all assents in this world be moste certaine But euery deduction from such supposed scripture especially where neither the matter man his name parson or any thinge of him in particular is reuealed must needs be vncertayne doubtfull and fallible Therefore it cannot make a matter and conclusion vnfallible and of faith For the conclusion in no syllogisme can be more certayne then the premises and fallible humane deduction from and by which it is concluded But according to the Rule of Logicke semper sequitur debilioreni partem allwayes followeth the weaker part And the Maior is euident in it self before The Minor is proued thus by Doctor Feild priuate Interpretation or Feild pag. 226. Couell def of Hooker pag. 8. deduction bindeth not But true faith bindeth all men And D. Couell expressely writeth the same which I haue answered and in these words Doctrines deryued are not the word of God But nothing but the word of God written or nor written as is euident maketh a matter of faith euen by Protestants The first Argument is framed thus whatsoeuer is onely knowne of God cannot be knowne muche lesse with certainetie of faith by particular men But particular mens predestination is onely knowne to God Therefore not to particular men much lesse with certanitie of faith The Maior proposition is euidently true the worde onely being exclusiue and denying all others The Minor proposition is thus testified by D. Couell in expresse words Couell def of Hooker pag. 63. and pag. 108. God onely knoweth who are predestinate And in an other place thus Mens predestination vnto life none can knowe but God onely The sixt Argument is No doctrine that draweth from consideration what concerneth mans saluation and bringeth contempt of good works is true But this predestinarie opinion is such Therefore not true The Maior is euidently true euen in the doctrine of English Protestants making in Artic. 12. their square it self of their Religion good workes to be necessarie to saluation and the consideration of it also The Minor is thus proued by D. Couell If all men rightly considered Couell def of Hooker pag. 107. 108. in those actions that concerne mans saluation how farre wee are tyed not onely in obedience but for vse to those things that are meanes to effect the s●me few would haue beene so carlessely resolute to contemne good workes through an opinion of eternall election By which sentence hee doth not onelie denie the Protestant certanitie and securitie of predestination but plainely teacheth that good workes are the meanes to effect saluation Then as the end cannot be obtayed without the meanes that bringeth vnto it so it cannot be predestinate without such meanes except God could or should predestinate things to be otherwise then they be or can be which is vnpossible The seuenth and last Argument in this question may bee this Noe man Ignorant of that whereuppon predestination or the certaine knowledg thereof dependeth can certainely know himself to bee predestinate But all Protestants are ignorant of that which is whether they shall lyue and dye in good workes Therefore noe Protestant is certaine of saluation The Maior is euident And the Minor proued Couell sup pag. 108 by the same Protestant Doctor in these wordes Eternall election includeth a subordination of means without which wee are not actually brought to enioy what God secretly did intend and therefore to builde vppon Gods election yf wee keepe not ourselues to the wayes which hee hath appointed for mee to walke in is but a false deceauing vanitie for all men notwitstanding their preordination vnto life which none can knowe but God onely are in the Apostl●s opinion till they haue embraced the truthe but the children of wrathe as well as others And to manifest that this was the doctrine of the primatiue church by which these Protestants say they will be Iudged D. Morton writeth Morton Apol part 2. pag. 223. in these wordes Veteres Patres fere omnes arbitratisunt praedestinationis causam fuisse praeuisa hominum opera All moste all the auncient fathers did thinke that the good deeds of men foreseene were the cause of predestination And Mr. Wotton writeth thus wee acknowledge that the fault is wholly Wottō def of Perkins pag. 86. in cuery man that is not saued Therefore I conclude this question that euen by English Protestant Doctors the doctrine of the Romane Church in this is true and that of the predestinarie Protestants is false erroneous and damnable CHAPTER II. PROVETH BY THE SAME Protestants of England That onely faith much lesse the assureing faith of Protestants neither doth nor can Iustifie NEXT vnto this Question of predestination lett vs entreate of that which hath moste and nearest connexion vnto it mans Iusification in this life whether it be by the supposed assureing faith of Protestants that a man is iustified and righteous as thy commonly call it or otherwise by these writers Of which matter the Councell of Trent first for Catholicks defineth thus It is necessarie Codcil trid ses 4. can 9. to beleeue syns neither are forgiuen neither were at any time forgiuen but freely by the mercie of God for Christ. And then addeth concerninge the presumptuous faith of Protestants which it had before confuted in this maner If any Can. 12. sup man shall say that iustifying faith is nothing els but a confidence of Gods mercie remitting sins for

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

will The Maior is euident by Protestants graunteing such freedome to make free will The Minor is proued by D. Couell Couell def of Hooker pag. 35. writing thus Notwithstanding all the wownds given to humane nature by the fall of Adam Ignorance Malice Concupiscence and Infirmitie ●et the will is free from necessitie and coaction though not from miserye and infirmitie where hee doth moste playnely teache a freedome of the will from syn for where no necessitie and coaction is there must needs be libertie and freedome and in the will freedome in it and free will And to make Protestants agree with the recited Councell of Trent in this matter thus hee speaketh againe in their name In supernaturall thing● wee say the Couell sup pag. 37. will of man hath not obtayned grace by freedome but freedome by grace Meaneing that by the grace of Christ man is made free to doe all duties in supernaturall and religeous affaires of themselues aboue the naturall power before it is assisted by spirituall and supernaturall help and grace And concerning the naturall power it self before the comming of grace hee speaketh in this maner There is in the will of man naturally that freedome whereby it is apt to take or refuse any particular Couell sup obiect whatsoeuer beinge presented vnto it And frome hence I argue further in this order That without which mans actions are neyther good nor euill must needs be graunted But free will in man is such Therefore it must needs be graunted The Maior is euident for if mens actions were neyther good nor euill there could be no reward for vertue because nothing should be vertue where nothinge is good nor punishment for syn because nothing could be syn where nothing could be euill The Minor is proued by D. Couell who ascribeth to this freedome of mans will the goodnes and malice of humane actions as if hee would say if man had not freedome and libertie of will his Actions could not be praysed for good nor condemned for euill his words be these All the vnforced Actions of Couell sup def of Hooker pag 49. 50. men are voluntarie and all voluntary actions tending to their end haue choice and all choice presupposeth the knowledge of some cause wherefore wee make it And therefore it is no absurditie to thinke that all Actions of men endued with the vse of reason are generally either good or euill Where wee may see what a creature man is made by them that deny free will vnto him that euen in Protestants Iudgments by that denyall not onely his actions as before be neither vice or vertue and himself thereby depriued of the power of choice and election is denyed to be a reasonable creature and proued by their owne deductions to be a beaste and wholly mortall Againe I argue thus All that graunt and acknowledge the truthe of the doctrine of the schoolemen and of the Church of Rome in this poynt and further that man hath libertie to vertue and vice must needs graunt free will in man But these English Protestant writers following graunt these things Therefore they must graunt free will in man The Maior is both too manifest and copious The Minor is proued by these Protestant citations D. Couell writing of Couell def of Hooker pag. 34. the fall of man in Adam setteth downe his opinion in this o●der Wee must needs confesse that by syn hee hath loste much who is now able to comprehend all that hee should But wee dare not affirme that hee hath loste all who euen in this blindenes is able to see some thinge and in this weakenes stronge enough without the light of supernaturall iustifyeing grace to treade out those pathes of morall vertues which haue not onely greate vse in humane societie but are also not altogether of a nature oppositely different from mans saluation And further thus hee writeth Though syn hath giuen as the Couell sup pag. 35. scholemen obserue foure wownds vnto our nature Ignorance Malice Concupiscence and Infirmitie the first in the vnderstanding the second in the will the thirde in our desiring appetite the laste in the Irascible yet the will is free from necessitie and coaction though not from miserie and Infirmitie For as S. Bernard saith there is a threefold freedome from necessitie from syn from misery the first of nature the seconde of grace the third of glorie In the first from the bondadge of coaction the will is free in it owne nature and hath power ouer it self In the seconde the will is not free but freed from the bondadge of syn And in the third it is freed from the seruitude of corruption Now that freedome by which the will of man is named free is the first onely And therefore wee dare say that the wick●d who haue not the two laste being captiues to syn in this life and to misery in the life to come yet for all this want not the freedome of will And to make playne demonstration that in this question hee ioyneth with the Church of Rome as hee hath before followed the scholemen in Part. 1. cap. 2. Couell sup def pag. 35. 36. 37. generall cheefest Agents and foretops of poperye as they are called by Protestants before so in particular hee appealeth to the Authoritie of Petrus Lombardus Master of the Sentences To Albertus Bonauentara Scotus S. Thomas c. For decision hereof Whose opinion to be the same with the present Catholicke Church no man can make question To this man I add the fore-named approuers of the Greeke Church to be the true Church D. Abbots the present Protestant Archbishop of Canterbury D. Feild c. For this Greeke Church censureth in these words Man hath Hieremias Patriarch constant Censur cap. 18 ● 19. free will to eternall saluation And againe Vertue and vyce be in the power and choyce of man Wee may auoide all syns It is against the nature of things that to be esteemed vertue which a man doth by necessitie For euerye vertuous action must proceede from the libertie of the will I argue further thus That which was the doctrine of the primatiue Church in this poynt is true But to graunt free will was the doctrine thereof Therefore it is true Both the Maior and Minor be proued before Part. 1. cap. 9. part 2. c. 4. Couell mod examinat pag. 120. Sutcliff subu pag. 50. The Maior in the first part and this also The minor in the 4. chapter before out of D. Couell and D. Sutcliff And so nothing in this argument requireth proofe any further Therefore I make this new argument All men graunting vnto man libertie to syn or not to syn to be saued or not to be saued must needs graunt free will in man as Catholicks doe But the Protestants following graunt such libertye and freedome to man Therefore they graunt vnto him free will as Catholicks doe The Maior is manifest and the Minor thus proued by M.

languadges Latine and Greeke with the Hebrue beeing the learned tonges of the world and the Hebrues and Iewes especially in Iury for the moste part remayninge in incredulitie The learned and religeous Conuerters of contries to Christ often not vnderstandinge their barbarous languadges but preaching and persuading by Interpretors yett vseing a publicke Liturgie Masse or church seruice could neither practize it for themselues or frame it for others in their tonges vnknowne Of which D. Sutcliffe giueth vs a fitt domesticall example of this nation English his words of S. Augustine coming hither from S. Gregorie Pope of Rome to conuert vs are these comming alsoe into Kent hee was not Sutcliff Feb. Pag. 19. able to speake one worde of English nor to preache vnlesse it were by his Interpretor And yett hee doth and must needs acknowledge that S. Augustine vsed a publicke Liturgie and seruice which could be none in any equall Iudgment but that which was vsed in Rome hee brought from thence And in no wise English for this hee must either find among the Infidells which could not bee or els to be composed by him or his associats or by them translated which cannot be Imagined they neither as before vnderstanding our languadge to compose it for the Inhabitants or vse it for themselues But this they haue confessed before Againe thus I argue Such church seruice masse or liturgie and in such tonge as was sunge in the citie of Constantinople it self the cheefe citie of Greece and in the time of a generall Councell and yett not in Greeke may with as good reason or more be now vsed in England or any such nation But the latine Masse was then and there sunge Therefore it may bee still vsed in England and other nations The Maior is euident for by no probabilitie the commaunding citie of Greece and of the christian world at that time and a generall Councell there and then assembled would haue allowed a publicke absurditie in Religiō hauing so much more shew of authoritie to reprehend and correct euen by Protestants sentence then they haue The Minor is proued by M Hull in these words Latine Masse was sunge at the sixt Synode Hull Romes polecies Pag. 83. at Constantinople in the yeare 666. Thirdly thus I argue all that allowe of the publicke church seruice in a straunge and barbarous tonge to people not vnderstanding ought in al reason rather to allowe it in the latine a learned and common tonge to all learned in this part of the world But the English Protestants allowe of the church seruice in such a barbarous tonge vnknowne Therefore by much more reason they must approue of the publicke seruice in the Latine tonge which allwayes the Preist and cheefest Auditors doe vnderstand The Maior cannot bee denied And the Minor is thus proued from D. Doue a Protestant Doue persuas pag. 24. Bishop in these words In Wales their mother tonge is welche in Cornewall cornish in Ireland Irish yett in all these places the publicke seruice is reade in English And yett hee will neuer proue nor with all his Protestants take such paynes in catechizing that the Ignorant people in those Prouinces those that most neede instruction will euer bee able to vnderstand the English seruice vsed among them or other more shorte and familiar things in our languadge so straunge vnto the. Fourthly supposing as often is proued before the primatiue Church and practize thereof to bee a warrant vnto vs as also that which no Protestant can deny the priuiledges of the Latine Church to bee at the leaste equal with the Greeke and that which all experience and obseruation by lyuing among Greeks and Romanes proueth that the present vulgare Greeke languadge common in Greece is altogether different from that learned tonge of Greece vsed in the primatiue Church with the holy Fathers of that Church in those times as S. Basile S. Chrisostome and such others thus I argue The present Greeke Church allowed for the true Church before by Protestants pu●lickly vseth the Masses of S. Basile S. Chrisostome c. Which the common Grecians doe not vnderstand Therefore the Contries vnder the Latine Church may vse their auncient Latine Masses and Liturgies The consequence is not to bee denied And the Antecedent is proued from the Protestant Relator who speaking of the custome of the Greeke Church hath these words Their Liturgies bee Relation cap. 53. or 54. the same that in the olde time namely S. Basils S. Chrisostomes and S. Gregories translated without any bending of them to that chaunge of languadge which their tonge hath suffered Lastely in this point supposing the mayne graunde of Protestants against Latine seruice to bee because so the vulgare and ignorant not vnderstanding it remayne without due Instruction as they pretend I argue thus That Church whether it is the Catholicke or the Protestant which by confession and graunte of the opposites and Aduersaries doth much more duely truely and diligently instructe and catechise yong people and the ignorant both by word and writing in their knowne and common languadge then the other doth is not to bee condemned either of negligence or vnskillfulnes in this busines But the present Church of Rome by Protestants testimonie is in this case Therefore not to bee condemned The Maior is euident and the Minor proued from the same Relator of Religion who speaking of Catholick Preists vseth these words They bee of excellencie for pietie and reuerence Relation cap. 27. sup towards God zeale towards the truthe of loue towards this people which euen with teares they can often testifie they match their aduersaries Protestants in the best and in the rest farr exceede them And further to the same of Protestants and honour of our Religion thus hee writeth For bookes of prayer and pietie all Contryes are Cap. 27. sup full of them at this day in their owne languadge Their opposites Protestants by their weakenes and coldnes are enforced to take their bookes to supply theirs And againe in this maner Such is their diligence and Cap. 28. sup dexteritie in instructing that euen the Protestants themselues in some places send their sonnes to their scholes vppon desire to haue them proue excellent in those arts they teache This order hath alsoe their solemne catechizinge in their churches on sondayes and holydayes for all youth that will come or can bee drawne vnto it But this point of their scholes in instructing youth is thought of such moment by men of wisedome and Iudgment beeing taught so by very experience and triall thereof that the planting of a good Colledge of Iesuites in any place is esteemed the onely suer way to replant that Religion and in time to eate out the contrary Hitherto this Protestant Relator to his owne and his Associats shame and confusion in this cause And so I end his Questions hoping that himself with others of his so confounded Religion will vppon this so great satisfaction conforme

impressed in the soule that is a certaine spirituall and indeleble signe that they may not bee iterated For proofe of which doctrine by English Protestants I argue in this Maner That doctrine which is taught by the Greeke Church neither hereticall nor Scismatical but orthodoxe by these Protestants ot by a generall Councell whose decree and sentence bindeth all is to bee allowed by them much more if both those their Rules so confirme it But the doctrine of this Indeleble character in the Sacraments of Baptisme Confirmation and Orders is taught and approued both by the Greeke Church and a generall Councell that of Florence for such allowed by them before Therefore it ought to bee embraced by them The Maior is euidently true by their graunt before And the Minor thus proued First the Greeke Church by Hieremias their Patriarke in their Censure Hierem. in censur cap. 11. vppon Protestants in the eleuenth chapter hath so censured And the generall Councel of Florence with the assert of the same Greeke Church Armenians Iacobines and all Christendome hath defined it in these words Inter haec Sacramenta tria sunt Baptismus Cōcil Flor. in vnion Arm. Confirmatio Ordo quae Characterem i. spirituale quoddam signum à caeteris distinctum imprimunt in anima indelebile c. Among these Sacraments there are three Baptisme Confirmation and Order which impresse in the soule a Character that is a certaine spirituall signe distinct from others indeleble wherevppon they are not Iterated in the same parson but the other fowre do not Impresse a Character and admitt Iteration To bee breife I argue thus once for all That doctrine which is generally maintained not onely by all professors of it but also acknowledged and defended by them that bee esteemed learned among the enemies thereof and professe the same Religion with them is true But this doctrine of a Character is such Therefore it is true The Maior is euidently apparēt for no more then frends and Aduersaries learned can consent to any truth The Minor is thus proued by these Protestant Doctors following Ioyning in Religion with them that impugne and persecute the Church of Rome First D. Feild Feild l. 1. cap. 15. acknowledgeth a Character in Baptisme and to remayne euen in the excommunicate And so indeleble D. Couell affirmeth the same of Baptisme and Orders and seemeth to insinuate it of Confirmation Hee writeth of it in these words It is not amisse both termed a kind of Marke Couell def of Hook pa. 87. 88. 91. or character And confesseth it to bee Indeleble And for Orders hee addeth thus For ministeriall power is a worke of seperation because it seuereth them that haue it from other men maketh them a speciall order consecrated vnto the seruice of the moste highe in things wherewith others may not meddle I call it indeleble because they which haue once receiued this power may not thinke to putt it of and on like a cloake as the wether serueth And againe in this maner Where there is a chaunge of estate with an Sup. pag. 91 Impossibilitie to returne there wee haue reason to account an Indeleble Character to bee imprinted This saith the Church of Rome is in Baptisme Confirmation and Order This forme figure or Character is called Indeleble because that is not to bee reiterated as Protestants confesse of Baptisme Confirmation and Orders from whence it cometh The Character of Order is an actiue power as the schoolemen speake which giueth an Abilitie publickly to administer the Sacraments vnto those whome the Church hath esteemed fitt The Character of Baptisme is a passiue power which maketh men fitt to receaue the rest And from hence not onely is proued in as playne words as any schooleman or other Catholicke can speake the Catholicke opinion of a Character but also that Orders and others besides them allowed for Sacraments are to bee so esteemed as his last wordes the rest insinuate And this sufficeth of this Question CHAPTER XXI PROVING BY THESE PROTEstants that the Sacraments of the Ghospell giue grace and as the schooles speake ex opere operato by the vvorke vvrought CONCERNING the validitie and grace of Sacraments The Councell of Trent defineth thus If any Cōcil Trid. Sess 7. man shall say that the Sacraments of the new lawe do not giue grace by the worke wrought opere operato but that onely faith of the promise of God sufficeth to obtaine grace lett him bee Anathema And to demonstrate that the present Protestants of England are or by their owne writings ought to bee of the same opinion thus I argue Whatsoeuer Catholicke doctrine of the Romane Church is confirmed both by the publicke proceedings and priuate writings of the Protestants of England ought to bee allowed and embraced by them But the doctrine of the Romane Church concerning the efficacie of Sacraments that they cause grace in the worthie and duely disposed Receauers of them and that ex opere operato as the Councell before and our schooles speake is such Therefore it ought to bee allowed and embraced by them for true The Maior is euidently true and cannot bee denied for no man may or can hold against his owne opinion or that publicke Rule and Authoritie to which hee hath subscribed and submitted himself in Religion The second proposition is thus proued and first by that cheefe Rule their booke of Articles Booke of Articl of Relig. art 25. to which they haue all subscribed where it is thus defined in their Religion Sacraments ordeyned of Christ are effectuall signes of grace and Gods good will towards vs by the which hee doth worke inuisibly in vs. And againe in their newly reformed communion booke in these words By this words Sacrament I meane an Comm. Booke refor titul Catechis outward and visible signe of an inward and spirituall grace giuen vnto vs ordeyned by Christ himself as a meanes whereby wee receaue the same Therefore beeing graunted by the greatest Rules of Religion which English Protestants haue that Sacraments bee effectuall of grace and Gods fauour giuing grace and meanes whereby wee receaue grace And all English Protestants Ministers haue subscribed to these doctrines in those bookes They must needs graunt that Sacraments bee causes of grace for among causes the efficient and effectuall is not onely a cause but of extrinsecall causes by many degrees the cheifest And beeing allowed for such Instruments and meanes by which God worketh inuisibly in vs and giueth grace and wee so receaue grace as their words bee They must needs bee true instrumental causes of grace and such worke in vs. And their same practicall Rule of their Religion the Communion booke hath the same doctrine concerning Baptisme and consequently of all others proued by them to bee Sacraments one and the same reason beeing of all for in the Treatise of Baptisme thus it prescribeth the Minister to speake vnto God By the Baptisme of Comm. Booke Titul publick