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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	sin_n	sin_v	transgression_n	4,837	5	10.4181	5	false

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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

of his nature is righteousnes onely mans transgression syn Which might also be sufficient for an other Argument for if onely transgression of the lawe is synne and vniustice then good workes the keeping of the lawe must needs be Iustice And in an other place thus the same Author speaketh of prayer a part of good workes Prayer is the best meanes both to Couell modest examinat pag. 176. testifie our dutifull affection and moste effectuall to obtayne whatsoeuer wee wanting can desire at Gods hands D. Sutcliffe thus commendeth this good worke By prayers wee obtaine remission of Sutcliff ag D. Kellison pag. 72. 73. sins By prayers wee obtayne Gods grace And yet it is euident euen in Protestants doctrine that they which haue remission of syns and Gods grace are iust and righteous in their phrase of speakeinge Good deeds done in grace meretoreous by English Protestants Now that good deeds done in grace are also meritorious thus I argue Whatsoeuer is rewarded rewardable bindeth an other to giue for it was by antiquitie and now also properly called meritt is meritorious But good workes done in grace are such Therefore they are meritorious The Maior is euident And the Minor thus proued first by D. Couell which speaketh thus That Couell def of Hooker pag. 51. 52. workes of perfection to which wee are not bownde haue greater reward then keeping of the precepts Then bothe the one and other must needs haue their reward the one greate and the other greater and consequently be so meretorious and deserueing for euen in our vulgare language and proprietie of speache reward is not but where deserueing is signifyeing a Retribution or payeing againe for a thinge Againe the same Protestant Doctor writeth thus in Coueli sup pag. 40. 44. playne termes Rewards doe allwayes presuppose such duties performed as are rewardable It was the phrase of Antiquitie to call our vertuous attaynment by the way of meritt The phrase of the Latine doth properly make one to meritt of an other and as it were to binde him to him who doth any thinge which pleaseth and delighteth him for whome it is done Which sufficiently proueth that second proposition And from this graunt this matter is thus further demonstrated by their Articles to which they haue all subscribed Articl of Relig. Articl 12. where it is thus defined good workes which are the fruites of faith ar pleaseing and acceptable to God in Christ Vppon which words good workes doe please God their publick glosse is in these Rogers in art 12. pr●pos 1. pag. 53. words God hath commaunded them to be done and requireth righteousnes not onely outward of the body but also inward of the mynde and hath appointed for the vertuous and godly rewards both in this life and in the world to came and to the wicked punishments spirituall corporall and of body and soule eternall in the pitt of Hell And for this doctrine cite these scriptures Matth. 5. 16. Ioh. 15. 12. Phil. 2. 14. c. 1. Thess 4. 3. c. 2. Tim. 2. 19. Iames 2. Matth. 5. 22. 26. c. And all these Protestant Confessions Heluetia Basile Boheme Fraunce Belgia Ausburge Saxonie Wittemb Sueue Therefore wee need not be doubtfull of it by Protestant proceedings But to make it further and without all exception moste apparantly true I further argue in this maner That which was taught by the true primatiue Church in this point is true doctrine But meritt of good workes was then taught by it Therefore it is true doctrine The Maior is euident before And the Minor is proued thus by these Protestants D. Morton from Caluyn acknowledgeth Morton apolog part 1. pag 275. 276. Couell modest exam pag. 120. Sutcliff subuers pag. 50. that the word meritt was vsed of the Auncient Fathers in obtayning rewarde D. Couell assureth vs thus Diuers both of the Greeke and Latine Church taught freewill meritts and inuocation of Saincts as Catholicks doe D. Sutcliff telleth vs that within the first 600. yeares time of truth with him and other Protestants the doctrine of meritts and good deeds was taught And M. Wotton acknowledgeing that the auncient Fathers vsed the name of meritt in this question concludeth thus The doctrine of meritts as it was held and taught by the auncient Christians wee acknowledge and embrace Therefore seeing Protestants as M. Wotton generally Wotton def of Perk. pag. 339. vndertaketh in their name acknowledg for true the doctrine of the Fathers concerning meritts and as before by Protestants the Fathers and the present Romane Church agree in this poynt Protestants also must subscribe vnto them And not to make these Protestants singular in this consent I will add M. Bell to their number hee Bell tryall of the new Religion cap. 9. writeth thus True it is I freely graunt that the holy Fathers doe often vse the word meritt and doe often call the workes of the faithfull meretorious And doth not onely yeeld that to be worthie and meretorious is all one but that such workes of the faithfull are rewarded with heauen I Argue againe in this order workes that are rewarded in heauen may or ought to be done in respect of reward and bringe a speciall worthines vnto the workers of them are meretorious But the good deeds of Christians done in grace be such Therefore they are meretorious The Maior is euident before both by the description of reward by the graunt of Protestants and in respect that M. Bell last cited hath assured vs that to be worthie and to be meretorious is all one The Minor is thus proued first M. Ormerode writeth thus You meaning Catholicks Ormerod paganopapis pag. 53. doe notoriously slaunder vs Protestants beareing the world in hand wee teach that none ought to doe good in respect of reward be it knowne vnto you wee are farre from teacheing that a man ought not to doe good in respect of reward M. Wotton hath these words God will reward the Wotton def of Perk. pag. 302. pag. 334. leaste good worke of any of his children And agayne They that are iustified shall haue a speciall worthynes in themselues when they shall come to receaue their inheritance because they shall be truly and fully sanctified Where not onely a reward is graunted to good workes but that they make the doers of them meritinge and worthy of their eternall inheritance and that this worthynes is caused by grace and Iustice whereby they are iustified and bringe forth workes of such worthe value and deserueinge And to cleare further this name of reward which some of them would violently wrest from the true and proper meaneing thereof in this question Thus I argue againe whatsoeuer is so effectuall that reward or stipend cannot be denyed vnto it without iniustice is meretorious But good workes done in grace are such Therefore they are meretorious The Maior is manifest for that which is due by iustice is due by Title and

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

in his Iudgment the Indulgence or release as the nature thereof requireth must be free and liberall and not a commutation or chaunge for guifts or money which in Protestants denying the enioyninge of penance must needs be wicked and Symoniacall Fourthly thus I argue Whosoeuer graunt and allowe Authoritie to absolute penitents in confession both a paena culpa from the punishment and guilt of synne must mayntaine the doctrine of Indulgences But these English Protestants graunt authoritie to absolue both from the guilt and punishment of synne therefore they must mayntayne the doctrine of Indulgences The Maior proposition is often proued and allowed before The Minor is thus demonstratiuely confirmed out of the communion Booke receaued in the Kings Canons where in the Com. Booke Tit. visitat of the sicke treatise of the visitation of the sicke their Rule and direction is sett downe in these wordes Here shall the sicke parson make a speciall confession if hee feele his conscience troubled with any weightie Matter After which confession the preist shall absolue him after this sorte Our Lord IESVS CHRIST whoe hath left power in this Church to absolue all sinners which truely repent and beleeue in him of his greate mercie forgiue thee thine offences and by his authoritie committed to mee I absolue thee from all thy sins in the name of the Father and of the Sonne and of the holy Ghost Amen Where wee see not onely a Iuridicall and authoritatiue absolution from all sins giuen by Protestants diuinitie by the Preists as there they call their Ministers expressed in these Iudiciall and iuridicall words the Preist shall absolue him Christ hath left power in his Church to absolue all sinners by his authoritie committed to mee I absolue thee from all thy sins c. But also as full and powerable authoritie arrogated and vsurped of them to giue plenatie pardons and Indulgences of the seueritie due for sin before by their owne confession and that in more lardge illimited and ample order then the Pope himself teacheth or practizeth For first they generally hold that notwithstanding any punishment or seueritie that such a parson had deserued for his sinnes yett after their such absolution and authoritatiue Indulgence without any penance to bee performed either in this life or in Purgatorie which they deny presently after the separation of his soule from the bodie hee is in heauen and euer dureing happines Secondly their Rubricke and Religion is to giue these plenarie pardons to all requesting them Thirdly euery priuate minister is allowed to giue these plenaries which neither Preists nor Bishops themselues with vs can ordinarily doe Fourthly they giue these there plenary Indulgences without any iust cause or any cause of pietie at all which the Pope himself neuer doth concerning Bull. Martini Extrau vnigenitus such punishments for sins as are payed in purgatorie or the like as is euident not onely by the writings of all moderne Catholicks of this time but by these lawes Clement●● 6. Bonau d. 20. 1. p. q. vlt. Ric. ibidem q. 1. ma. q. 2. Gabr. lect 57. in can Missa Gersō q. de hacre Aug. de Ancon in summa q. 30. ar 4. 5. Adr. Ca. Sot Cord. Ledesm q. 20. c. Canons and former Catholicke Doctors here cited and others Lastely thus I argue whosoeuer teach the distinction of mortall and veniall sins depriuinge not depriuing of grace allowe seueritie punishmēt for sinne both cōmitted and remitted denying purgatorie say all the elect presently after death are in heauen must needs teach the doctrine of Indulgences and in more ample maner then catholicks doe But the English Protestants before and commonely soe teache Therfore they must so allowe of Indulgences Bothe propositions are euidently true and confessed by Protestants and neede no probation Therefore the catholick doctrine of Indulgences may not bee denied by English Protestāts They thēselues though in words denying yett in practice exercisinge it in an higher measure then is vsed by the Pope himself as I haue proued before And may further add from their communion booke where it is registred in these wordes In the Com. Booke tit commination § Brethren primatiue Church there was a godly discipline that at the begynninge of Lent such parsons as were notorious synners were putt to open penance and punished in this world that their soules might be saued in the day of the Lord and that other admonished by their example might be the more afraide to offend That the said discipline may be restored is a thinge much to be wished Where they graunt not onely a punishment for example of others to take heed to offend and to satisfie their congregation but to satisfy God for their syns committed against him by their words to be putt to penance and punished in this worlde that their soules might be saued in the day of the Lorde For as their frend M. Higgons publickly preached and with priuiledge printed As Theoph. Higg ser 3. Mart. An. 1610. there is a death in syn and a death to syn so there is a double resurrection the first à culpa from syn the second à paena from the punishment which followeth therevppon Therefore these men graunting such temporall punishments due for syn euen when and where the culpa syn or guilt is forgiuen and yett not exercising any such discipline or punishment for syn must needs in their owne proceedings allowe of Indulgences in a farre more large ample or rather prodigall and presumpteous maner then is or at any time was vsed in the Church of Rome CHAPTER XIII Of the publicke Seruice of the churche in Latine or greeke and not in the vulgare Tonges NOW lett vs speake of the Relators laste scruple a straunge Tonge in de●●tions as hee termeth our latine church seruice which allthough it bee both in it self and his Iudgment a matter ceremoniall in Religion and soe entreated of and proued before yett I will breefely iustifie it by these Protestants themselues in particular and argue thus That which was the practice of the churche of Christ from the first conuersion of nations vnto him vntill this age of Protestants is still to bee obserued or lawfully may But the publicke church seruice to bee in the latine tonge in this part of the worlde wherein wee liue was euer soe vsed and practized Therefore still it ought or may bee soe lawfully continued The first proposition is euidently true and before often graunted by these Protestants The seconde is thus proued by D. Doue Protestant Bishop of Doue persuasion Pag. 23. 24. cap. of prayer Peterboroughe his words bee these Vntill of late sc these dayes of protestancie throughout the west part of the worlde publicke prayers were in Latine in the east part in Greeke euen amonge those nations to whome these languadges were no mother tonges And this the confesseth to haue beene the custome from the first conuersion of nations For these two

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