FIRST the Roman Catholike A comparison of a true Roman Catholike with a Protestantin matter of doctrine . ( whom Fox calleth Papist ) touching matters of Faith and beleefe , composeth himselfe to that humilitie , as whether he bee learned or vnlearned , or what arguments soeuer hee hath on the one or other side : yet presumeth hee to determine nothing of himselfe , but remitteth that determination ( if any thing be doubtfull or vndetermined ) vnto the judgement and decree of the vniuersall Church , and Gouernours thereof . And hence proceedeth the agreements and vnitie of Faith , which they haue held and conserued in so large a body , for so many ages , as haue passed since Christ and his Apostles . Whereas Protestants in this behalfe following another Spirit of selfe-will , and selfe judgement , and loosing the raynes of libertie to the pregnancie of each mans wit , doe hold and determine what their owne judgements for the time doe thinke to bee true , or most probable , and are subject to no authoritie in this behalfe , but to their owne Spirit ; which is variable , according to the varietie of arguments and probabilities that doe occurre . And hereof doe ensue the great varietie of sects and opinions among them , euen in this one age since they began , as you may see by that which is set downe in the third and seuenteenth Chapters of the fourth part of the three Conuersions of England .

Next to this , for so much as appertaineth to life and actions ; the Catholike man holdeth that wee can doe nothing at all of our selues , no not so much as to thinke a good thought , but we must be preuented and assisted by Gods holy grace , as may bee shewed out of the Councell of Trent , which teacheth with Saint Paul , that our sufficiencie ●rid . Sess. 6. cap. 16. is of Christ ; yet is the force of this grace so tempered notwithstanding , as it vseth no violence , nor excludeth the free concurrance of mans wil , preuented and stirred vp by the foresaid grace of our Sauiour , and motion of the holy Ghost : So as freely by this helpe , we yeeld to the said good motions , and doe beleeue in God , and his promises : and this act of Faith ( as you may learne out of the said Councel ) is the first foundation and root of all our Sess. 6. c. 8. justification : but yet not sufficient of it selfe , except Charitie and Hope ( two other Theologicall vertues ) doe accompany the same ; so as we doe both loue and hope in him , in whom we beleeue . And out of these , and by direction of these , doe flow againe other Christian vertues , called morall : for that they appertaine to the direction of life and manners , which vertues doe consist principally in the inward habits and actes of the mind , and from thence doe proceede to the externall actions and operations , whereby wee exercise our selues in keeping Gods Commandements , and exercising workes of pietie toward our neighbour , as cloathing the naked , feeding the hungry , visiting External actions flowing of internall vertues . the sicke , and the like . In workes of deuotion in like maner , as singing , and praying to God , kneeling , knocking our breasts , mortifying our bodies , by fasting , watching , and other such like . All which exteriour actions are so farre forth commendable and meritorious , as they proceed from the inward vertues and motions of Gods Spirit .

And albeit ( as Saint Thomas saith ) these exteriour actes doe adde nothing S. Tho. 1. 2. q. 20. art. 4. in substantiall goodnesse to the inward acts , but haue their merit from thence ; yet , for that man consisteth both of spirit and flesh , it was reason that hee should bee bound to honor God with both , that is to say , both with inward acts of vertue , proceeding from Gods grace and motion , and with outward vertuous actes , testifying the inward , whereby wee see what an excellent Christian Common-wealth the Catholike Religion doth appoint , if it were executed according to her doctrine , to wit , that all mens minds should be replenished with all sort of vertues , towards both God & our neighbor , and that their actions should be full of all righteousnesse , pietie and charitie in exteriour behauiour , so as neither in thought , word , nor deede they should offend either of them both . And thus much for the Catholike man , concerning his actions , life and manners .

But this Catholike Religion doth not stay heere , nor teach onely in generall what actions a Christian man should haue , and from what internall principles of grace and vertue they should flow , but doth offer vs diuers particular means also how to procure , The Catholike doctrine of seuen Sacraments , and their vse . and conserue , and increase this grace , which is the fountaine of al goodnesse : for first , it exhibiteth vnto vs , besides all other meanes of prayer , and particular indeauours of our part , seuen generall meanes and instruments left vs to that purpose , by the institution of Christ himselfe , which are seuen Sacraments , that being receiued with due disposition of the receiuer , doe alwaies bring grace by the vertue and force of Christs merit and institution , without dependance of the merit , or demerit of the Minister that administreth them . By vse of which Sacraments , infinite grace is deriued daily by Christ our Sauiour vnto his Church , and particular members thereof , in euery state and degree of men .

Moreouer , Catholike Religion not contented with these generalities , doth The particular direction of a Christian man from his Baptisme vntill his death , by helpe of diuers Sacraments . Baptisme . come yet more in particular to frame direct , and helpe a Christian man in the way of his saluation , euen from the first houre of his birth in Christ , vntill his soule , departing from this world , be rendered vp againe into his Creators hands . For first , he hauing all his sins forgiuen clearely and freely by the grace of Christ receiued in Baptisme , hee is strengthened to the fight and course of a true Christian life , by the Sacrament of Confirmation , and imposition Confirmation . of hands : his soule also is fed , and nourished spiritually by the sacred food of our Sauiours bodie in the Eucharist : Eucharist . two seuerall states of Christian life are peculiarly assisted with grace of two particular Sacraments , Priests and Clergie-men by the Sacrament of Holy Orders ; and maried people by the Holy Order . Sacrament of Matrimony . And for Mariage . that in this large race and course of life ( as Saint Paul calleth it ) we often fall and offend God by reason of our infirmitie ; there is a most soueraigne Sacrament of Penance , for remedie hereof Penance . appointed by our prouident Sauiour , founded in the merits of his sacred Passion , called Secunda tabula post nausragium , by holy Fathers , that is , the Hier. in cap. 3. Esa. & ep. 8. ad Demetr. second table or planke , whereon wee may lay hands , and escape drowning , after the shipwracke of our pardon , Pacian . ep. 1. ad Sympron . grace and justification receiued in our Baptisme , which was the first table : by which second table of Penance , all sorts may rise againe how often soeuer they fall ; which Sacrament consisteth of three parts , sorrow for our sinnes , and confessing the same , for the remission Contrition Confession Satisfaction . of the guilt , and some kinde of satisfaction on our behalfe , for remouing the temporall punishment remaining : the true vse whereof bringeth such exceeding helpe and comfort to a Christian soule , as it is vnspeakable . For that by the first two parts a man is oft brought sweetly to sorrow for his sins , to thinke vpon them , to detest them , aske pardon of God for them , to make new purposes of better life for the time to come , to examine his conscience more particularly , and other such heauenly effects as no man can tell the comfort thereof , but he that receiueth them .

By the third part also , which is Satisfaction , though a man performe neuer The force of Satisfaction . so little thereof in this life , yet doth it greatly auaile him , not onely in respect of the grateful acceptation thereof at Gods hands , for that it commeth freely of his owne good will , but also for that it humbleth euen the proudest minde in the sight of almightie God : it restraineth also greatly our wicked appetites from sin for the time to come , when we know wee must giue a particular account , and satisfie also for our sensualities somewhat euen in this world . And finally , it is the very chiefe sinew of Christian conuersation and behauiour one towards another : for when the rich man knoweth ( for example sake ) that he must satisfie one way or another , and be bound by his ghostly father to make restitution so farre , as hee is able , of whatsoeuer hee hath wrongfully taken from the poor , when the poore also are taught that they must doe the like towards the rich , the sonne towards his father , the seruant towards his master , if hee haue deceiued him ; when the murmurer in like manner knoweth that he must make actuall restitution of fame ( if he haue defamed any ) this Catholike doctrine , I say , and practise , must needs be a strong hedge to all vertuous and pious conuersation among men , that beleeue and follow the same .

And finally , not to passe to more particularities , whereas Catholike doctrine teacheth vs , that all or most disorders of this life in a sensuall man ( to omit the infirmities of our higher powers in like manner ) doe proceede originally from the fountaine of Concupiscence , and law of the flesh remaining in vs after our baptisme , and , ad The war of Consupiscēce and helpe of Gods grace for the same . certamen , as holy Fathers do tearme it , that is to say , for our conflict and combate , to the end our life may be a true warfare , as the holy Scripture calleth it . This Concupiscence , I say , or sensuall motion , being the ground of our temptations , though it be not sinne of it selfe , except we consent vnto it , yet is shee busie in stirring vs daily to wickednesse ; as a Christian mans principall exercise , and diligence , ought to be in resisting her , which he may doe by the helpe and assistance of Christs grace , ( merited by his sacred Passion ) wherein he extinguished the guilt of this originall corruption , though hee left still the sting and prouocation for our greater merit , and continuall victory by his holy grace , in them that will striue and fight , as they may and ought to doe .

But yet , for that this fight is combersome , and fastidious in it selfe , and deadly also to many , that suffer themselues to be ouercome ; the Catholike Religion doth teach a man how he shal fight in this conflict , what armes , and defence he may vse in particular to defend himselfe , and to gaine victorie . And to this head or branch are red●ced all our spirituall bookes and volumes about mortification , as well of our wil , judgement , and affections of minde , as all other parts also of our inferiour sensualitie , to wit , how you may resist this and that temptation , what preuention you may make , what bulwarke you may raise , what defence you may rest vpon , wherin do enter all particular directions , of fasting . prayer , watching , haire-cloath , lying on the ground , and other bodily afflictions so much vsed by olde Saints , and may bee vsed also now by all ( if they will ) for gaining of this important victorie : there entreth also among other defences , that great and soueraigne remedie of flying the world wholly , and retyring to the port of a religious life , for such as otherwise see themselues either weake , or in danger to bee wholly ouercome by this venimous beast of Concupiscence , or else doe desire to merit more aboundantly at Gods hands , by offering themselues wholly and entirely to his seruice , and to the more neere imitation of their Lord and Sauiour . By all which helpes , assistances , and directions deliuered in this behalfe by Catholike doctrine , to euery mans state and degree of life , a Catholike Christian passeth on more securely during his life , and at his last going out of this world , receiueth finally the grace and comfort of the last Sacrament of Extreame vnction , instituted by Christ , and Extreame vnction . Iames 5. recommended vnto vs by Saint Iames his Apostle ; and from thence passeth to receiue that eternall joy and kingdome at his Sauiours hands , which hee hath prepared for them that beleeue in him , and striue and fight for him in this life against sinne and iniquitie .

And thus haue we described briefly , but seriously and truely , the state and condition of a Roman Catholike man , to oppose the same against a ridiculous vaine definition , or rather fiction of IOHN FOX . But now if wee would paragon the same with the Protestants Doctrine and practise , in all these points before mentioned , we shal quickly see the difference . And as for the first point of all , concerning Faith and beleefe in generall , the difference is so palpably set downe in that which hath bin alreadie said , as it is needlefse to say any more .

In the second point concerning the inward principles of our outward actions : The comparison of the foresaid Catholike doctrine , with that of the Protestants . truth it is , that they agree with vs in somewhat , to wit , that all good commeth originally from Gods holy grace and motion ; but presently they disagree againe , for that they hold our grace of Iustification to be no inherent qualitie , but onely an externall imputation , and that Gods motion to our minde is such , as it excludeth wholly all concourse and cooperation of our Free-will , whereby they cut off at one blow , all endeauours of our part to do any goodnesse at all , and leaue vs as a stone or blocke to be moued by God onely , whereof also ensueth , that hee must needs be author of our sins , and other blasphemies , and infinite inconueniences , not only in matter of Faith , but in life and actions also ; for that this principle being once receiued , that our 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 ●ox . p. 22. doe expresly exclude both Hope and Charitie . And albeit some others of his sect will seeme to couer the matter , by Cap. pro ●ed . saying , that Hope and Charitie do follow Faith as fruits thereof , if it be true Faith ; yet in practise is there no man of them 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 Coloss. 1. vers. 10. 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 The continuall exercises of Catholikes in good workes . 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 Commandements .

And as for Sacraments , which according to our doctrine , are heauenly The difference about Sacraments and effects thereof . 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 Christian 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 The different preparation to receiue Sacraments . 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 The difference about mortifying and refisting of our Concupiscence . 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 Fiue principal inundations of licentiousnesse , brought in by Protestants doctrine . 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 justification 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 .