Free-will though it be preuented mooued and strengthened by Gods grace can doe nothing at all nor cooperate to any good worke or resist any euill who will haue care afterward to endeauour labour striue or wearie himselfe about any thing that is difficult or displeasant vnto him Next to this concerning the vertues Theologicall of Faith Hope and Charity Protestants are content with Faith only to our justification as you see by Iohn Fox who saith that the Scriptures doe expresly exclude both Hope and Charitie And albeit some others of his sect will seeme to couer the matter by saying that Hope and Charitie do follow Faith as fruits thereof if it be true Faith yet in practise is there no man of thē indeed that will permit his faith to this triall but whether he haue these fruits or noe he will defend his faith to be good and that himselfe is justified thereby So as from hence you see another gappe opened to all presumption and liberty of life for howsoeuer a Protestant liueth yet will he not yeeld thereby that his faith is nought and indeed the argument inforceth it not and then followeth it that his faith being good hee is justified and consequently howsoeuer he liue yet is hee a just man and who will trouble himselfe with the labour of a good life if beleeuing onely be sufficient And this for internall vertues But as for externall actions euen those of the Law and ten Commandements commanded by Christ himselfe Fox derideth them in our people as may be seene in his Definition and requireth onely two exteriour actions in his people to wit Baptizing and supping or celebrating the Lords Supper for all other matters hee saith no one thing is necessary for the exercise of his new Gospell or to make a perfect Christian after his definition So as if you lay before you two sorts of people the one labouring and wholly occupying themselues in all godly life fructificantes in omni bono opere fructifying in all good workes as the Apostles words are who also in the same place calleth this worke The true wisdome and right vnderstanding of Gods heauenly will and worthie walking before him you may behold I say the one sort of these people which Fox calleth Papists not onely endued with inward good desires but externally also busied altogether in good deeds shewing the same by the fruits of their inward vertues to wit in building of Churches Hospitals Monasteries Colledges giuing almes maintaining Orphanes Widdowes and Pupills receiuing Pilgrimes and other such Christian exercises as also meeting at Churches praying on their knees sighing and sobbing for their sinnes and confessing the same to Gods substitute to wit their ghostly father asking pardon also of their neighbours and making restitution if any thing with euill conscience they haue taken or withholden c. Whiles in the meane space the other sort accounted Saints of the new making by Fox doe walke vp and downe talking of their beleefe but lay their hands vpon no good external worke at all by obligation if wee beleeue Fox except onely the Lords Supper nor is it incident to their vocation And hereby also may we consider how great a difference there is betweene these two sorts of people in a Common-wealth where they liue together and what an infinite gate is laid open by this loosse new doctrine to idlenes and lasie behauiour in Christian conuersation quite opposite not onely to the doctrine and practise of ancient Fathers and the Primitiue Church but to the whole course of Scriptures in like manner which euery where doe inculcate with all sollicitude the continual performance of externall good works and that thereby indeed true Christians are knowne in exercising themselues in Christs Cōmandements And as for Sacraments which according to our doctrine are heauenly conduites and most excellent instruments appointed by God for deriuing of grace vnto vs in euery state and condition of Christian men these fellowes doe first cut off fiue of the seuen and the other two they doe so weaken and debase as they are scarce worthy the receiuing for they doe not hold that either their Baptisme or the Lords Supper doth giue any grace at all to him that receiueth them though hee prepare himselfe neuer so well thereunto but onely that they are certaine signes of their election justification which signes notwithstanding hauing no more certaintie in them then themselues list to apprehend by their special faith concerning their owne justification and the matter standing in their owne hands to shew themselues justified when they will by these signes it seemeth indeed to be a very jest or comedie but yet breaketh down a maine bank of Christiā discipline care sollicitude that is to be seene in our men when they receiue any Sacrament for that beleeuing as Catholique Faith teacheth them that all Sacraments bring grace to them that receiue them with due preparation and of their own part put no let by their indisposition they doe labour and endeauour to prepare themselues worthily to the said receiuing therof by Penance Fasting Prayer Almes-deeds and other like holy endeauours assuring themselues also on the contrary side that negligent receiuing of Sacraments doth not onely not bring grace but encreaseth rather their owne offence So as this preparation of Catholike people to the receiuing of Sacraments is a continuall kinde of spurre to good purposes vertue and renouation of life whereas this other sort of good fellowes perswading themselues that their Sacraments are onely bare signes of things already past and as it were a continuall representation of justification alreadie receiued there needeth not any such laborsome indeauour for due preparation nor yet care or sollicitude of life or manners for that alreadie they haue the thing which they desire and that those are but signes tokens and testimonies that they haue receiued it indeed which yet as I said hath no more assurance then euery mans owne perswasion and apprehension will afford Lastly concerning the foresaid fountaine of temptation in our flesh and sensualitie called Concupiscence they differ from vs in two essentiall points first that they hold this concupiscence not for a tempter onely but rather for a conqueror for so much as they teach that euery motion of her to sensualitie in vs is a finne whether it bee yeelded vnto by our will or noe The second point following necessarily of this first is that all resistance of our part to the motions of this concupiscence is either needlesse or bootlesse for that the motion it selfe being sinne without our consent it followeth consequently that the matter is not remediable by our endeauours and heere now breaketh in a whole sea of disorders to Christian life for that supposing first that which is most true that euery Christian man hath this assault of concupiscence within him and secondly by this new doctrine that no man can auoid to sinne thereby vpon euery motion that is
offered what neeneth or what auaileth any resistance of ours or any conflict to the contrary sinne it is though we resist neuer so much and but sinne it is if we yeelde And seeing that by another principle of this new doctrine all sinnes are equally mortall what is gained by striuing or what is lost by yeelding And to what end are all those large Treatises of ancient Fathers about fighting against this concupiscence and mortification of her appetites and motions What doe auaile all their exhortations to this purpose as also those of the Scriptures to continencie chastitie virginitie abstinence sobrietie and other like vertues for so much as euery first motion of our concupiscence to the contrary which first motion wee cannot auoid is sin in it selfe to what purpose I say are wo perswaded and animated to fight and striue against this enemie seeing there is no hope of victorie but that at euery blow shee conquereth and ouerthroweth vs as the Protestants teach Wherefore to proceed no further in this comparison you may easily by this that is said consider the differences betweene these two people and in particular you may with griefe and teares contemplate among other points fiue generall inundations of loosenesse and wicked liberty brought into Christian conuersation by the foresaid fiue principles of these mens doctrine to wit First in taking away wholly all concurrance and good endeauors of mans will to any vertuous action whatsoeuer though neuer so much preuented or assisted by the helpe of Gods grace Secondly in ascribing all justificatiō to onely Faith and thereby moouing the concurrance of Hope Charitie Piety Deuotion and other vertues Thirdly in disgracing and denying the necessity of the exercise of externall good workes proceeding from those internall vertues and commended vnto vs to walke therein Fourthly in debasing the force dignity and number of Sacraments appointed for instruments and conduites of Gods holy grace vnto all sorts of men And lastly in attributing a kingdome of sinne irresistable to our concupiscence in fauour of temptations and sensuall motions and discomforting thereby all people from fighting against the same Which fiue principles being well weighed considered together with the practise and successe that haue ensued vpon them throughout Christendome where this new doctrine hath preuailed no indifferent man can bee so simple but that he will easily discouer the true difference betweene these two people and their Religions as also betweene Fox his lying fond Definition of a Catholike and this our Description of Catholikes Protestants containing the most substantiall points of Faith and life both of the one and the other AN ADDITION MADE by the Collecter NOW because I haue mentioned IOHN FOX I would desire thee good Reader to reade that learned Treatise of Three Conuersions especially the third part wherein IOHN FOX his booke of Martyrs so called is particularly examined and confuted where thou mayest clearely descrie the erroneous and false spirit of the Protestants for so much as they make choice of any sort of people whatsoeuer bearing the name of Christians to be of their Church and fraternitie notwithstanding that they held and beleeued many most damnable errors and herefies but howsoeuer if they spake freely against the Pope or floutly denied but one article of the Catholike Faith for which they haue been condemned for Heretikes by our Church they were presently accounted for right good Protestants and fit for IOHN FOX to Canonize and make Martyrs Of this that worthy Author in the foresaid Treatise sheweth briefely in a Consideration which hee maketh what sort of people be put by IOHN FOX into his Kalendar It is then to be noted saith hee that in the Kalendar and story thereof to wit FOX his Actes and Monuments are comprised all the heads of Factions and Sects that haue been different from the knowne Catholike Religion and among themselues for these three or foure last hundred yeares as Waldo of Lyons and his Waldensians the Earle of Tholosa and his Albigensians Iohn Wickliffe of England and his Wickliffians Iohn Husse of Bemeland and his Hussites Iohn Zisca of the same Nation and his Thaborites Walter Lollard in Germanie and his Lolardians and in our daies Martin Luther and his Lutherans both sects Molles and Rigidi Vldericus Zuinglius and his Zuinglians Iohn Caluin and his Caluinists both mingled and Puritans and other the like All which are allowed and commended by Fox eyther in his Kalendar or Historie thongh they did not a little disagree as well among themselues as with the Catholike Church both in words and actions manner of life preachings and writings as before hath been shewed And whereas we that follow Catholike doctrine are so exact for holding vnitie therein as we reiect and hold for wicked according to the Creed of Saint Athanasius and first Councell of Nice whosoeuer doth not beleeue inuiolably the said Catholike Faith and intirely in euery point and doe sometimes condeme euen to death and burne some for dissenting in one only point of Faith as Iohn Fox himselfe hath diuers times complained how can it be that he and his Church can gather vp and tye together in one vnion of Faith and communion of Saints all these different and opposite heads together with their members and followers Truely no other way but onely as Samson tyed his Foxes together by the tayles though their heads and faces were opposite and contrarie one to another which serued him not to plow nor sow plant nor tyll but only to set a fire waste and destroy the corne which others haue sowed before which is the only office and peculiar worke that these wrangling opposit hereticall heads do bring forth in the Church of God to wit pull downe digge vp destroy discredit and disgrace that which was sowen planted and established before them and thereby to bring all to misdoubt vnbeleefe and atheisme So F. PARSONS And because peraduenture euery one desirous to know more of this matter cannot so easily procure to see or reade that discussion or examination of Iohn Fox his Saints and of their different spirits from the Catholike I will let you see the summe of both Kalendars as it is set downe by the forenamed Author in the end of the Kalendar both in the first and last sixe Moneths of that his Examen The summe of all Saints named in both Kalendars In the Catholike Kalendar The number of all mentioned 1704. whereof are Popes Martyrs 27. Popes Confessors 8. Bishops Martyrs 37. Bishops Confessors 63. Virgins Martyrs 76. besides the 11000. slaine with Saint Vrsula Virgins Confessors 11. Kings and Queenes Martyrs 3. Kings and Queenes Confessors 8. other holy men and women 3429. other men and women Confessors 42. All these were of one Faith and Religion agreeable to the Roman at this day In the Foxian Kalendar The number of all mentioned 456. Bishops Pseudomartyrs 5. Bishops Confessors 1. Virgin Martyrs 000. May d Martyrs 2. Kings Queenes Martyrs
any meanes they will not be drawne to permitte Catholikes liuing in their quarters to come to such a publike free and in different triall of the truth euen by such grounds as Protestants themselues doe admit or which by force of argumeÌ„t Catholikes wil soundly proue ought to be admitted as Protestants haue bin permitted yea inuited yea vehemently vrged vnto by the Catholike part How ofteu haue euen our English Catholikes ChalleÌ„ged Protestants to such a publike triall of truth Heare I beseech you the the words of one of them writing about this point against a Minister called Master Charke And heere M. Charke saith he because we are fallen into this matter I am in the name of my fellow Catholikes to renew our publike Challenge of equall Disputation to you and to all your brother Ministers againe M. Campian is gone whom you name in this matter to be our onely Champion you see that Master Sherwin is made away with him whom you are wont to say for more abasement of the other to haue been far better learned then M. Campian himselfe But howsoeuer that was both of them haue you dispatched and thereby in your opinion greatly weakened our cause yet notwithstanding we are the same men that we were before yea much more defirous of this triall then before Wherefore wee request you now at length yea we conjure you either for the truth sake if you seeke it or for your owne credit sake if you will reteine it that you yeeld vs after so much suite and supplication some equall triall either by writing preaching or disputing There is no reason in the world but onely feare that may mooue you to deny vs this our request For the reason of State which you alledge M. Charke in the reply is most vaine For what can a peaceable disputation granted to vs for Religion indanger the State but only that you would say that this disputation may chance to discouer your errors and so make the hearers detest the state of your herefie for other danger there can be none to your State And if you had the truth with you as you pretend whose property is the more to shew her selfe the more shee is examined you should much increase your State by this publike triall for that you should both gaine more to your part by opening the said truth and also confirme many of your owne side that now justly doe wauer vpon this open discouery of your feare in triall Wherefore once againe I say vnto you Ministers obtaine vs this disputation though it be only but for a shew thereby onely to hold and maintaine your credit we protest before God that we seeke it onely for the triall of Christs truth for search whereof wee offer our selues to this labour charges and perill of life we aske for our safeties but only such a warrant from her Majesty as the late Councell of Trent did offer vnto all Protestants in the world wherof you haue the copy with you we will come in what kinde and number at what time to what place you will appoint If you wil haue your own Countrimen they are ready to come If you wil haue strangers to dispute in your Vniuersities before the learned only there shal not want For your selues we giue you leaue to call all the learned Protestants of Europe for your defence wee wil take only our owne Country-men if you permit vs. We giue you leaue to oppose or defend to appoint questioÌ„s to choose coÌ„trouersies to begin or end at your pleasure and to vse any other prerogatiues that you please so that they impugne not the indifferencie of Triall What can you alledge why you should not accept this If you had rather make trial in other Countries then at home before your own people as perhaps you had chuse you what Protestant state you list and procure vs therein the foresaid safetie from the Prince and wee will neither spare labour nor cost to meet you therin also Or if this seeme hard and like you not then take you but the paines some number of you to come into any Catholike Kingdom or CouÌ„try where you please and we will procure what security soeuer reasonably you shal demand for your persons And more then that we will beare your expences also rather then so good a worke shall remaine vnattempted And if you can deuise any other condition to bee performed on our parts which I haue left out do you adde the same and we will agree by the grace of God to fulfil it If we offer you reason then deale somwhat reasonably with vs againe For al the world wil crie shame and begin to discredit you if you will neither giue nor take vpon so great oddes as are heere offered you If you dare not venture with Disputations yet grant vs at the least certaine Sermons to encounter with you vpon this matter or if that also be so dangerous procure vs but a little passage for our bookes Now wheras the Denfence of the Censure wherein the fore-rehearsed Challenge made by our learned Country-men is set downe was published Anno Dom. 1582. the same Challenge vnto the Ministers of England with humble suit and earnest petition to the Prince for the same hath bin continually euer since made during the late Queenes dayes and the same also more often reitterated and vrged since the raigne of his Majestie vnto whom the graue and learned Doctor Kellison presented the same petition in the name of al Catholikes yea and after that intreated for the same in his Epistle Dedicatorie to the Kings Majestie prefixed before his learned booke called The Suruey of the new Religion The same petition also for disputation triall to omit many others was made vnto his Majestie by that learned Priest M. Brierley in his vnanswerable booke entituled The Protestants Apollogie for the Romane Church where hauing directed the whole current of his discourse vnto his learned Majestie hee closeth vp the same with a finall petition and humble intreatie for some open and equall triall of disputation For the obtaining whereof saith he we presume hereby to become most humble and earnest petitioners vnto your Majestie The euident and necessary incertaintie of our Aduersaries judgemeÌ„ts in doctrine may well seeme to need it The weight and consequence of the cause being no lesse then the matter of Faith and Religion deserueth Our Aduersaries rule of reducing all things to examination and triall appointeth it Our earnest desire of their conuersion thirsteth greatly after it Their full perswasion of our pretended erring and like charitable care of our reformation should in all reason be no lesse willing of it Our often admitting or rather prouoking of them to open and equal disputations had in Queene Maries time doth as now againe by way of requitall answerably requite it The serious and resolued confidence of our Catholike Diuines men confessedly no lesse able to performe theÌ„ willing to vndertake the same doth with most graue and not to be neglected solicitation prouoke and challenge it The seueral examples of the same course heretofore obserued and practised in sundrie Nations and by our very Aduersaries prescribed doe as it were conduct and lead vs to it The venerable and confessed antiquitie of Catholike Faith established but neuer hitherto condemned in any Generall Councell and therfore vn worthy to be now rejected without some indifferencie of triall presumeth very confidently to obtaine it And lastly your Highnesse mature and ripe judgement able to moderate and censure the same maketh vs so much the rather to become most humbly desirous and earnest for it Thus you see with what confidence in the truth of their cause and with what feruent desire of disputation and publike trial of their Spirits these learned Catholikes in the name of the rest desire it With the same carnestnesse doe our learned Catholikes abroad call vpon the Protestant Ministers in all such places where they beare sway to come vnto some publike triall of their cause Witnesse Sir Edwine Sands who in his Relation of the Religion vsed in the West parts of the world reporteth of our Catholike disputers that they crie out mainely in all places for triall by disputations This saith he Campian did many yeares since with vs. This as I passed through Turrick did the Cardinall of Constance and his Iesuits with their Ministers being by ancient right within the Diocesse Not long before the same was done to them of Geneua And very lately the Capuchines renewed the challenge so this Knight a Protestant FINIS A comparison of a true Roman Catholike with a Protestantin matter of doctrine â—rid Sess. 6. cap. 16. Sess. 6. c. 8. External actions flowing of internall vertues S. Tho. 1. 2. q. 20. art 4. The Catholike doctrine of seuen Sacraments and their vse The particular direction of a Christian man from his Baptisme vntill his death by helpe of diuers Sacraments Baptisme Confirmation Eucharist Holy Order Mariage Penance Hier. in cap. 3. Esa. ep 8. ad Demetr Pacian ep 1. ad Sympron Contrition Confession Satisfaction The force of Satisfaction The war of ConsupisceÌ„ce and helpe of Gods grace for the same Extreame vnction Iames 5. The comparison of the foresaid Catholike doctrine with that of the Protestants â—ox p. 22. Cap. pro â—ed Coloss. 1. vers 10. The continuall exercises of Catholikes in good workes The difference about Sacraments and effects thereof The different preparation to receiue Sacraments The difference about mortifying and refisting of our Concupiscence Fiue principal inundations of licentiousnesse brought in by Protestants doctrine The 17. Chapter of the six last Months §. 6. in the beginning to the §. 8. Three Conuers part 3. chap. 17. n. 6. Men. Women See this in the Examen of Fox his Kalendar chap. 11. num 28. 29. Iohn 4. 1. Cor. 3. 11. Morton in his Treatise of the Kingdom of Israel pag 91. Ibidem Supra pag. 94. Field of the Church pag. 220. Tit. 3. Cyprian liâ— de Simpl. praelat Much lesse may Protestants flatter deceiue themselues by thinking they liue well and may bee saued Aug. l. 4. de Bapt. cont Donat c. 17. The Safe-conduct granted vnto the German Nation Ioseph An. tiq lib. 13. cap. 6. Epiphan Heres 66. Iohn 3. Cant. 8. Defence of the Censure in the Epistle to M. Charke Tract 3. Sect. 7. 〈◊〉 .21