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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

themselues to the Church of Rome and doctrine thereof as hee hath before aduised CHAPTER XIIII CONCERNINGE REVERENCE of holy Relicks WHEN I entreated before of the religeous vse of holy Imadges I would also haue spoken of this question the reuerence of holy Relicks being so neare and symbolizing doctrines had not the Relator of Religion before referred mee to an other course Therefore I will now speake thereof in which case the Catholick doctrine expressed in the Councell of Trent is this Cōcil Trid. Sesi 9. Veneranda esse àfidelibus c. The bodies of Martyrs c. Are to be reuerenced of the faithfull According to which thus I argue in this Article by these Protestants That which was the doctrine of the primatiue Church in this question is true and what it cōdēned for Heresie is false But the primatiue Church taught reuerence of Relicks as the present Romane Church now dothe and condemned the contrary of Protestants for Heresie Therefore the Catholicke doctrine is true in this controuersie and the contrary of Protestants false and Hereticall The Maior proposition is euidently true by often graunte before And the Minor is thus proued First D. Willet citeth and approueth S. Ambrose thus speaking Willet Antill pag. 201. Sutcliff Subu pag. 27. Pag. 50. of Valentinian deceased I will honor his Relicks and commend his gratious memorie D. Sutcliffe wittnesseth that S. Gregorie and S. Augustine that conuerted this nation esteemed much the relicks of Saincts And in their time Churches were built in the honor of Saints and their relicks worshipped And D. Willet with others Willet Antil pag. 13. acknowledge as they needs must that Vigilantius was condemned of heresie for denyall thereof in the primatiue Church and by the authoritie thereof Secondly I argue thus againe That which was the custome and doctrine of the primatiue Church may or is still to bee kept and defended But to pray at the monuments of Saincts and reuerence their Relicks was the custome and doctrine then Therefore still to bee kept and defended The Maior is euident and the Minor thus proued First M. Wotton Wotten def of Perk. pag. 9 hath these words It was the maner of the primatiue Church to pray at the Tombes of Martirs and the Christians assembled ordinarily where the Martirs were buried And to shew what they did there which hee would willingly haue concealed for hee loueth not prayers to Saints nor reuerence of their Relicks for which causes the primatiue Christians so there assembled hee citeth S. Hierome writing Wotten sup pag. 544. in this maner of holy Paula shee went into the Sepulchre and kissed the stone of his Resurrection which the Angell had remoued from the dore of the Tombe the place of his bodie where the Lord had lien as if shee had thristed for the desired waters shee li●k●d with her faithfull tonge D. Downame writeth the like of the holy pilgrimadge of that blessed woman And to giue moste conuincing instance and proofe in this matter M. Perkins in his Problema writeth thus Primitiua Perkins problem pag. 81. Ecclesia honorauit veneratione prosecuta est reliquias mortuorum The primatiue Church did honour and prosecute with reuerence the Relicks of the deade Thirdly thus I argue That vsadge and behauiour which was lawfull to the Iewes and practized of them towards their Reliks is now in the time of grace giuen by Christ as lawfull for Christians towards their holy Relicks and things But the true faithfull Iewes lawfully vsed reuerence and honour to their Relicks Therefore it is lawfull to Christians to doe the like The Maior is euident this beeing no ceremoniall or legall thinge abrogated by Christ but rather confirmed by making the things of his lawe and Ghospell more reuerentiall then the figuratiue was The Minor is thus proued by M. Wotton in these words You bringe diuers Wotton def of Perk. pag. 581. proofes that the Arke was had in greate reuerence all needlesse for whoe denies it and againe The Iewes saith Hierome in foretimes worshipped the holy of holies because there were the Cherubins and the propitiatorie and the arke of the testament Manna Aarons rodd and the golden altare and further in this maner Hee speakes not of worshippinge the Pag. 581. 582. Arke but the holy of holyes because of the things that were in it Hee makes the Propitiatorie Manna Aarons Rod and the golden Altare causes of that worship as well as the Cherubins In the words followinge hee counts the Sepulchre of our Lord more worthie of wor●hip Then seeing those Relicks vnder the lawe and before Christ the meritorious cause of all grace and such excellencie were so worthie of worshipp and reuerence that they were not onely reuerenced in themselues but other things were worshipped and reuerenced because of them and yett by this Iudgment the Relicks in Christianitie as the Sepulchre no part of Christ but the place of his sacred bodies some few howers lyeing there are more worthie of worship as this Protestant writer confesseth wee may not deny this Reuerence and the Catholick doctrine thereof to bee holy euen by English Protestants sentence Lastely thus I argue from the generall practice of English Protestants if it is lawfull to giue ciuill reuerence to the bodie of a noble man or woman deceased because they were noble and honored when they liued much more reason there is to giue religeous and spirituall Reuerence to the bodie of a Saint holy and honored by God and man when hee lyued and now in Ioyes in heauen truely and for euer honorable But the Antecedent is true by English Protetestants whoe by their Heralds of armes allowe and practice that all Inferiours shall giue and yeeld the same honour to the bodie of the honorable parson deceased that was due vnto him lyuing his soule and bodie beeing vnited and this though in all morall Iudgment the soule of such an one is damned And this is the custome and ceremonie not onely with Heralds but vsed in Court ratified by their Bishops Doctors and Vniuersities as many and late examples teache which I will vrge no further but desire all may liue and die well that they may leaue behinde them sufficient or some motiue eyther to bee honored or helped by the prayers and deuotions of the lyuinge The consequence is euidently true and thus demonstrated for as excellencie is the cause of honor and ciuill excellency of ciuill and terrene honor so spirituall or religeous excellency of spirituall and such honor And much more for the ciuill honor and motiue thereof is onely ens rationis an inuention worthines and attribute of men and nothing at all Inherent in the bodie or soule of the partie so honored when the other excellency and cause of honor is both permanent and an Inherent dignitie as is proued before of inherent Iustice and for euer remayneth in the soule glorified in the presence of God his Saints and Angells in heauen and

Minor proued out of their publickly allowed and reconfirmed Communion Booke Where in the Buriall of the deade their Ministers are appointed to pray for the partie deceased in these words That wee with this our Brother and all other departed Comm. Booke Tit. Buriall of the dead● neare the end §. allmightie God in the true faith of thy holy name may haue our perfect consummation and blisse both in body and soule in the eternall and euerlasting glorie Amen If this prayer that people deceased may come to heauen bodie and soule man hath no other part to be prayed for is not to pray for the dead nothing can be called praying for the deade and for their saluation And so I end this Question with this sentence of M. Higgons in his publick sermon Theophil Higg serm 3. Mart. 1610. at S. Paules Crosse giuing a reason of this doctrine in these words As there is a death in syn and a deathe to syn soe there is a double resurrection The first a culpa from syn the second a paena from the punishment which followeth thervppon Which must needs be the temporall punishment of syn the grownde of Purgatorie and satisfaction after death being oftentimes not satisfyed answeared or to vse his owne phrase not risen from in this life For the eternall punishment of hell due for greate syns is euer remitted and risen from in his resurrection a culpa from syn Otherwise a man now intituled heire of the kingedome of heauen and saluation should also be guiltie of hell and damnation saued and damned in heauen and hell together And vppon this and other such holy grownds these Protestants in their late Theater recompt vnto vs so many hundreds Theat of greate Brit. c. of Religeous howses fownded by holy Kings princes and others in England to pray for the soules of themselues their Auncesters posteritie and other Frends CHAPTER XIX TEACHEING HOW THERE be 7. Sacramentes in number by these Protestants accordinge to the doctrine of the Romane Church HAVEING ended all other Questions to the full satisfaction and accordinge to the requests and demaunds of Protestants desiringe to be satisfied therein and performing this from themselues and owne writings I will proceede in the same maner in the Articles of the holy Sacramentes and first of their number thus sett downe in the Councell of Trent There be seuen Sacraments Concil Trid. decret de Sacrament of the new lawe instituted by IESVS CHRIST our Lorde neither more nor fewer Baptisme Confirmation Eucharist Penaunce Extreame Vnction Orders Matrimonie For defence and proofe of which doctrine by these Protestants themselues thus I argue Whatsoeuer doctrine a confessed true generall Councell hauing authoritie to bynde all by these Protestants before hath determined in this question is to be receaued and followed But the Catholicke doctrine of the Romane Churche concerning seuen Sacraments is thus determined by such generall Councell and bynding authoritie Therefore to be receaued and followed The first proposition is graunted before and must needs be thought so equall to all Protestants that how soeuer they thinke of the infallible sentence of such assemblies in matters of faith yet none of them may be soe partiall but to preferre a generall Councell to any Protestant assemblie censure sentence or decree The second is euidently proued supposeing what is written before euen by Protestants of the generall Councell of Florence and for such with the doctrine thereof not onely acknowledged by D. Willet and M. Parkes but Willet Limbom Parkes pag. 137. 180. Gennadius in defens concil Flor. Concil Florent de Sacramentis nouae legis by the Patriarke of Greece himself in his defence thereof Where it is thus decreed both with assent of Grecians Armenians Nouae legis septem sunt Sacramenta scilicet Baptismus Confirmatio Eucharistia Poenitentia Extrema Vnctio Ordo Matrimonium c. There are seuen Sacraments of the new lawe that is Baptisme Confirmation Eucharist Penance Extreame Vnction Orders and Matrimonie Which doe muche differ from the Sacraments of the olde lawe for they did not cause grace but did onely figure that it was to be giuen by the passion of Christ But these of ours bothe conteyne grace and giue it vnto them that worthely receaue them Hitherto the decree of that holy generall Councell receaued by all Christendome Latines Armenians Iacobynes Grecians From whence I further argue in this maner Whatsoeuer doctrine essentiall in Religion such as Sacraments be is taught by the true Church that is neither hereticall nor Scismaticall is to be embraced But the doctrine of seuen Sacraments as the Romane Church teacheth is such being likewise taught by the Protestants true Greeke Churche therefore to be embraced The Maior is also proued in the laste Argument and further confirmed in the Censure of the Greeke Church vppon Protestants in these words There is an holy Hierém in censur cap. 7. Catholicke and Apostolicke Churche of all true Christian men In this Catholicke and true beleeuing Church there be seuen diuine Sacraments Baptisme the Vnction of holy Oyntment holy Communion Orders Matrimonie Penance and the oyle of Extreame Vnction And they further prosecute as also the cited generall Councell of Florence doth the institution forme matter effect and other things belonging to these seuen holy Sacraments according to the present doctrine of the Romane Churche Againe I suppose that Catholickes in their definition of the Sacraments of the new lawe requiring a conteyning and giueing of grace by these holy Sacraments besides their signification thereof being onely signes Seales c. as the common Protestant opinion is to be farre more restricted and limited then that of Protestants because many more thinges be and may be signes of any thinge then bothe signes and causes as appeareth to be true in all genericall and specificall differences For example vnder animal a lyuing creature are conteyned more then vnder animal rational● a lyueing creature with reason onely limited to man who otherwise abstractinge from his rationalitie is with all other lyueing creatures comprehended Vnder the Genus Animal a lyueing Creature So a Signe of grace as well agreeth to the Sacraments of the old lawe as to those of the Ghospell but not to conteyne and giue grace Onely proper to those of the new Testament as is recited before from the generall Councell of Florence and is at Concil Trident. decret d● Sacramentis ecclesiae c. lardge sett downe against Protestants in the Councell of Trent This supposed which no man can deny I argue thus All things that agree with the definition of a Sacrament be Sacraments But according to Protestants all those seuen before remembred Baptisme Confirmation Eucharist Penance Extreame-Vnction Orders and Matrimonie agree with and haue the definition of a Sacrament Therefore they are Sacraments The Maior is euident because in Logicke the thinge defined and definition are conuertibles as this man and a reasonable creature Whoesoeuer is the one

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

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