A LITTLE TREATISE CONCERNING TRIAL OF SPIRITS: TAKEN FOR THE MOST part out of the Works of the R. F. ROBERT PARSONS, of the Society of JESUS. WHEREUNTO IS ADDED a Comparison of a true Roman Catholic with a Protestant, whereby may be discovered the difference of their Spirits. With an Appendix taken out of a later Writer. My dearest believe not every Spirit, but prove the Spirits if they be of God, because many false Prophets are gone out into the world. 1. joh. 4. 1. ✚ IHS Permissa Superiorum. 1620. A COMPARISON OF A TRUE ROMAN CATHOLIC WITH A PROTESTANT, whereby may be discovered the difference of their Spirits, not only in things belonging to faith and belief, but also concerning their lives, conversations and manners: taken out of a more ample discourse of this subject, made by that worthy and reverend Father, F. Parsons, is the 20. Chapter of his Examen of Fox his Calendar, the last six Months. FIRST the Roman Catholic A comparison of a true Roman Catholic with a Protestantin matter of doctrine. (whom Fox calleth Papist) touching matters of Faith and belief, composeth himself to that humility, as whether he be learned or unlearned, or what arguments soever he hath on the one or other side: yet presumeth he to determine nothing of himself, but remitteth that determination (if any thing be doubtful or undetermined) unto the judgement and decree of the universal Church, and Governors thereof. And hence proceedeth the agreements and unity of Faith, which they have held and conserved in so large a body, for so many ages, as have passed since Christ and his Apostles. Whereas Protestants in this behalf following another Spirit of self-will, and self judgement, and losing the raynes of liberty to the pregnancy of each man's wit, do hold and determine what their own judgements for the time do think to be true, or most probable, and are subject to no authority in this behalf, but to their own Spirit; which is variable, according to the variety of arguments and probabilities that do occur. And hereof do ensue the great variety of sects and opinions among them, even in this one age since they began, as you may see by that which is set down in the third and seventeenth Chapters of the fourth part of the three Conversions of England. Next to this, for so much as appertaineth to life and actions; the Catholic man holdeth that we can do nothing at all of ourselves, no not so much as to think a good thought, but we must be prevented and assisted by God's holy grace, as may be showed out of the Council of Trent, which teacheth with Saint Paul, that our sufficiency ●rid. Sess. 6. cap. 16. is of Christ; yet is the force of this grace so tempered notwithstanding, as it useth no violence, nor excludeth the free concurrence of man's will, prevented and stirred up by the foresaid grace of our Saviour, and motion of the holy Ghost: So as freely by this help, we yield to the said good motions, and do believe in God, and his promises: and this act of Faith (as you may learn out of the said Council) is the first foundation and root of all our Sess. 6. c. 8. justification: but yet not sufficient of itself, except Charity and Hope (two other Theological virtues) do accompany the same; so as we do both love and hope in him, in whom we believe. And out of these, and by direction of these, do flow again other Christian virtues, called moral: for that they appertain to the direction of life and manners, which virtues do consist principally in the inward habits and acts of the mind, and from thence do proceed to the external actions and operations, whereby we exercise ourselves in keeping Gods Commandments, and exercising works of piety toward our neighbour, as clothing the naked, feeding the hungry, visiting External actions flowing of internal virtues. the sick, and the like. In works of devotion in like manner, as singing, and praying to God, kneeling, knocking our breasts, mortifying our bodies, by fasting, watching, and other such like. All which exterior actions are so far forth commendable and meritorious, as they proceed from the inward virtues and motions of God's Spirit. And albeit (as Saint Thomas saith) these exterior acts do add nothing S. Tho. 1. 2. q. 20. art. 4. in substantial goodness to the inward acts, but have their merit from thence; yet, for that man consisteth both of spirit and flesh, it was reason that he should be bound to honour God with both, that is to say, both with inward acts of virtue, proceeding from God's grace and motion, and with outward virtuous acts, testifying the inward, whereby we see what an excellent Christian Commonwealth the Catholic Religion doth appoint, if it were executed according to her doctrine, to wit, that all men's minds should be replenished with all sort of virtues, towards both God & our neighbour, and that their actions should be full of all righteousness, piety and charity in exterior behaviour, so as neither in thought, word, nor deed they should offend either of them both. And thus much for the Catholic man, concerning his actions, life and manners. But this Catholic Religion doth not stay here, nor teach only in general what actions a Christian man should have, and from what internal principles of grace and virtue they should flow, but doth offer us diverse particular means also how to procure, The Catholic doctrine of seven Sacraments, and their use. and conserve, and increase this grace, which is the fountain of all goodness: for first, it exhibiteth unto us, besides all other means of prayer, and particular endeavours of our part, seven general means and instruments left us to that purpose, by the institution of Christ himself, which are seven Sacraments, that being received with due disposition of the receiver, do always bring grace by the virtue and force of Christ's merit and institution, without dependence of the merit, or demerit of the Minister that administereth them. By use of which Sacraments, infinite grace is derived daily by Christ our Saviour unto his Church, and particular members thereof, in every state and degree of men. Moreover, Catholic Religion not contented with these generalities, doth The particular direction of a Christian man from his Baptism until his death, by help of diverse Sacraments. Baptism. come yet more in particular to frame direct, and help a Christian man in the way of his salvation, even from the first hour of his birth in Christ, until his soul, departing from this world, be rendered up again into his Creator's hands. For first, he having all his sins forgiven clearly and freely by the grace of Christ received in Baptism, he is strengthened to the fight and course of a true Christian life, by the Sacrament of Confirmation, and imposition Confirmation. of hands: his soul also is fed, and nourished spiritually by the sacred food of our Saviour's body in the Eucharist: Eucharist. two several states of Christian life are peculiarly assisted with grace of two particular Sacraments, Priests and Clergymen by the Sacrament of Holy Orders; and married people by the Holy Order. Sacrament of Matrimony. And for Marriage. that in this large race and course of life (as Saint Paul calleth it) we often fall and offend God by reason of our infirmity; there is a most sovereign Sacrament of Penance, for remedy hereof Penance. appointed by our provident Saviour, 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. add Demetr. second table or plank, whereon we may lay hands, and escape drowning, after the shipwreck of our pardon, Pacian. ep. 1. ad Sympron. grace and justification received in our Baptism, which was the first table: by which second table of Penance, all sorts may rise again how often soever they fall; which Sacrament consisteth of three parts, sorrow for our sins, and confessing the same, for the remission Contrition Confession Satisfaction. of the guilt, and some kind of satisfaction on our behalf, for removing the temporal punishment remaining: the true use whereof bringeth such exceeding help and comfort to a Christian soul, as it is unspeakable. For that by the first two parts a man is oft brought sweetly to sorrow for his sins, to think upon them, to detest them, ask 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 heavenly effects as no man can tell the comfort thereof, but he that receiveth them. By the third part also, which is Satisfaction, though a man perform never The force of Satisfaction. so little thereof in this life, yet doth it greatly avail him, not only in respect of the grateful acceptation thereof at God's hands, for that it cometh freely of his own good will, but also for that it humbleth even the proudest mind in the sight of almighty God: it restraineth also greatly our wicked appetites from sin for the time to come, when we know we must give a particular account, and satisfy also for our sensualities somewhat even in this world. And finally, it is the very chief sinew of Christian conversation and behaviour one towards another: for when the rich man knoweth (for example sake) that he must satisfy one way or another, and be bound by his ghostly father to make restitution so far, as he is able, of whatsoever he hath wrongfully taken from the poor, when the poor also are taught that they must do the like towards the rich, the son towards his father, the servant towards his master, if he have deceived him; when the murmurer in like manner knoweth that he must make actual restitution of fame (if he have defamed any) this Catholic doctrine, I say, and practise, must needs be a strong hedge to all virtuous and pious conversation among men, that believe and follow the same. And finally, not to pass to more particularities, whereas Catholic doctrine teacheth us, that all or most disorders of this life in a sensual man (to omit the infirmities of our higher powers in like manner) do proceed originally from the fountain of Concupiscence, and law of the flesh remaining in us after our baptism, and, ad The war of Consupiscence and help of God's grace for the same. certamen, as holy Fathers do term it, that is to say, for our conflict and combat, to the end our life may be a true warfare, as the holy Scripture calleth it. This Concupiscence, I say, or sensual motion, being the ground of our temptations, though it be not sin of itself, except we consent unto it, yet is she busy in stirring us daily to wickedness; as a Christian man's principal exercise, and diligence, aught to be in resisting her, which he may do by the help and assistance of Christ's grace, (merited by his sacred Passion) wherein he extinguished the guilt of this original corruption, though he left still the sting and provocation for our greater merit, and continual victory by his holy grace, in them that will strive and fight, as they may and aught to do. But yet, for that this fight is cumbersome, and fastidious in itself, and deadly also to many, that suffer themselves to be overcome; the Catholic Religion doth teach a man how he shall fight in this conflict, what arms, and defence he may use in particular to defend himself, and to gain victory. And to this head or branch are reduced all our spiritual books and volumes about mortification, as well of our will, judgement, and affections of mind, as all other parts also of our inferior sensuality, to wit, how you may resist this and that temptation, what prevention you may make, what bulwark you may raise, what defence you may rest upon, wherein do enter all particular directions, of fasting. prayer, watching, haircloth, lying on the ground, and other bodily afflictions so much used by old Saints, and may be used also now by all (if they will) for gaining of this important victory: there entereth also among other defences, that great and sovereign remedy of flying the world wholly, and retiring to the port of a religious life, for such as otherwise see themselves either weak, or in danger to be wholly overcome by this venomous beast of Concupiscence, or else do desire to merit more abundantly at God's hands, by offering themselves wholly and entirely to his service, and to the more near imitation of their Lord and Saviour. By all which helps, assistances, and directions delivered in this behalf by Catholic doctrine, to every man's state and degree of life, a Catholic Christian passeth on more securely during his life, and at his last going out of this world, receiveth finally the grace and comfort of the last Sacrament of Extreme unction, instituted by Christ, and Extreme unction. james 5. recommended unto us by Saint james his Apostle; and from thence passeth to receive that eternal joy and kingdom at his Saviour's hands, which he hath prepared for them that believe in him, and strive and fight for him in this life against sin and iniquity. And thus have we described briefly, but seriously and truly, the state and condition of a Roman Catholic man, to oppose the same against a ridiculous vain definition, or rather fiction of JOHN FOX. But now if we would paragon the same with the Protestants Doctrine and practice, in all these points before mentioned, we shall quickly see the difference. And as for the first point of all, concerning Faith and belief in general, the difference is so palpably set down in that which hath been already 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 Catholic doctrine, with that of the Protestants. truth it is, that they agree with us in somewhat, to wit, that all good cometh originally from God's holy grace and motion; but presently they disagree again, for that they hold our grace of justification to be no inherent quality, but only an external imputation, and that God's motion to our mind is such, as it excludeth wholly all concourse and cooperation of our freewill, whereby they cut off at one blow, all endeavours of our part to do any goodness at all, and leave us as a stone or block to be moved by God only, whereof also ensueth, that he must needs be author of our sins, and other blasphemies, and infinite inconveniences, not only in matter of Faith, but in life and actions also; for that this principle being once received, that our freewill, though it be prevented, moved and strengthened by God's grace, can do nothing at all, nor cooperate to any good work, or resist any evil: who will have care afterward to endeavour, labour, strive, or weary himself about any thing that is difficult, or displeasant unto him? Next to this, concerning the virtues Theological, of Faith, Hope and Charity, Protestants are content with Faith only to our justification, as you see by john Fox, who saith that the Scriptures ●ox. p. 22. do expressly exclude both Hope and Charity. And albeit some others of his sect will seem to cover the matter, by Cap. pro ●ed. saying, that Hope and Charity do follow Faith as fruits thereof, if it be true Faith; yet in practice is there no man of them indeed, that will permit his faith to this trial: but whether he have these fruits or Noah, he will defend his faith to be good, and that himself is justified thereby. So as from hence you see another gap opened to all presumption and liberty of life: for howsoever a Protestant liveth, yet will he not yield thereby that his faith is nought (and indeed the argument enforceth it not) and then followeth it, that his faith being good, he is justified, and consequently, howsoever he live, yet is he a just man, and who will trouble himself with the labour of a good life, if believing only be sufficient. And this for internal virtues. But as for external actions, even those of the Law and ten Commandments commanded by Christ himself, Fox derideth them in our people, as may be seen in his Definition, and requireth only two exterior actions in his people, to wit, Baptising and supping, or celebrating the Lords Supper, for all other matters, he saith, no one thing is necessary for the exercise of his new Gospel, 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 themselves in all godly life, fructificantes in omni bono opere, fructifying Coloss. 1. vers. 10. in all good works (as the Apostles words are, who also in the same place calleth this work, The true wisdom and right understanding of God's heavenly will, and worthy walking before him:) you may behold, I say, the one sort of these people, which Fox The continual exercises of Catholics in good works. calleth Papists, not only endued with inward good desires, but externally also busied altogether in good deeds, showing the same by the fruits of their inward virtues, to wit, in building of Churches, Hospitals, Monasteries, Colleges, giving alms, maintaining Orphans, Widows and Pupils, receiving Pilgrims, and other such Christian exercises, as also meeting at Churches, praying on their knees, sighing and sobbing for their sins, and confessing the same to God's substitute, to wit, their ghostly father, ask pardon also of their neighbours, and making restitution, if any thing with evil conscience they have taken or withholden, etc. Whiles in the mean space, the other sort accounted Saints of the new making by Fox, do walk up and down, talking of their belief, but lay their hands upon no good external work at all by obligation, if we believe Fox, except only the Lords Supper, nor is it incident to their vocation. And hereby also may we consider, how great a difference there is between these two sorts of people in a Commonwealth, where they live together, and what an infinite gate is laid open by this lose new doctrine, to idleness and lazy behaviour in Christian conversation, quite opposite not only to the doctrine and practice of ancient Fathers, and the Primitive Church, but to the whole course of Scriptures, in like manner, which every where do inculcate with all solicitude, the continual performance of external good works, and that thereby indeed true Christians are known, in exercising themselves in Christ's Commandments. And as for Sacraments, which according to our doctrine, are heavenly The difference about Sacraments and effects thereof. conduits and most excellent instruments, appointed by God, for deriving of grace unto us in every state and condition of Christian men; these fellows do first cut off five of the seven, and the other two they do so weaken and debase, as they are scarce worthy the receiving: for they do not hold, that either their Baptism, or the Lord's Supper, doth give any grace at all to him that receiveth them, though he prepare himself never so well thereunto, but only that they are certain signs of their election & justification, which signs notwithstanding, having no more certainty in them, than themselves list to apprehend by their special faith, concerning their own justification, and the matter standing in their own hands to show themselves justified, when they will; by these signs it seemeth indeed to be a very jest or comedy, but yet breaketh down a main bank of Christian discipline, care & solicitude, that is to be seen in our men, when they receive any Sacrament, for that believing (as Catholic Faith teacheth them) that all Sacraments bring grace to them, that receive them with due preparation, and of their own part, put no let by their indisposition; they do labour and endeavour to prepare The different preparation to receive Sacraments. themselves worthily, to the said receiving thereof, by Penance, Fasting, Prayer, Almsdeeds, and other like holy endeavours, assuring themselves also on the contrary side, that negligent receiving of Sacraments doth not only not bring grace, but increaseth rather their own offence. So as this preparation of Catholic people to the receiving of Sacraments, is a continual kind of spur to good purposes, virtue and renovation of life: whereas this other sort of good fellows, persuading themselves that their Sacraments are only bare signs of things already past; and as it were, a continual representation of justification already received, there needeth not any such laboursome endeavour for due preparation, nor yet care or solicitude of life or manners; for that already they have the thing, which they desire, and that those are but signs, tokens and testimonies that they have received it indeed, which yet, as I said, hath no more assurance, than every man's own persuasion and apprehension will afford. Lastly, concerning the foresaid fountain of temptation in our flesh and sensuality, called Concupiscence: they differ from us in two essential points: first, that they hold this concupiscence, not for a tempter only, but rather for a conqueror, for so much as they teach that every motion of her to sensuality in us, is a fin, whether it be yielded unto by our will or Noah. The second point following necessarily The difference about mortifying and resisting of our Concupiscence. of this first, is, that all resistance of our part to the motions of this concupiscence, is either needless or bootless; for that the motion itself being sin without our consent, it followeth consequently, that the matter is not remediable by our endeavours; and here now breaketh in a whole sea of disorders to Christian life, for that supposing first, that which is most true, that every Christian man hath this assault of concupiscence within him; and secondly, by this new doctrine, that no man can avoid to sin thereby upon every motion that is offered, what neeneth, or what availeth any resistance of ours, or any conflict to the contrary? sin it is, though we resist never so much, and but sin it is, if we yield. And seeing that by another principle of this new doctrine, all sins are equally mortal, what is gained by striving, or what is lost by yielding? And to what end are all those large Treatises of ancient Fathers, about fight against this concupiscence, and mortification of her appetites and motions? What do avail all their exhortations to this purpose, as also those of the Scriptures, to continency, chastity, virginity, abstinence, sobriety, and other like virtues; for so much as every first motion of our concupiscence to the contrary (which first motion we cannot avoid) is sin in itself, to what purpose (I say) are woe persuaded and animated, to fight and strive against this enemy, seeing there is no hope of victory, but that at every blow she conquereth and overthroweth us, as the Protestants teach? Wherefore to proceed no further in this comparison, you may easily by this, that is said, consider the differences between Five principal inundations of licentiousness, brought in by Protestants doctrine. these two people, and in particular, you may with grief and tears contemplate among other points, five general inundations of looseness and wicked liberty, brought into Christian conversation, by the foresaid five principles of these men's doctrine, to wit: First, in taking away wholly all concurrence, and good endeavours of man's will to any virtuous action whatsoever, though never so much prevented or assisted by the help of God's grace. Secondly, in ascribing all justification to only Faith, and thereby moving the concurrence of Hope, Charity, Piety, Devotion, and other virtues. Thirdly, in disgracing and denying the necessity of the exercise of external good works, proceeding from those internal virtues, and commended unto us to walk therein. Fourthly, in debasing the force, dignity, and number of Sacraments, appointed for instruments and conduits of Gods holy grace unto all sorts of men. And lastly, in attributing a kingdom of sin irresistible to our concupiscence, in favour of temptations and sensual motions, and discomforting thereby all people from fight against the same. Which five principles being well weighed & considered, together with the practice and success that have ensued upon them throughout Christendom, where this new doctrine hath prevailed; no indifferent man can be so simple, but that he will easily discover the true difference between these two people, and their Religions; as also between Fox his lying fond Definition of a Catholic, and this our Description of Catholics & Protestants, containing the most substantial points of Faith, and life, both of the one and the other. AN ADDITION MADE by the Collecter. NOW because I have mentioned JOHN FOX, I would desire thee (good Reader) to read that learned Treatise of Three Conversions, especially the third part, wherein JOHN FOX The 17. Chapter of the six last Months, §. 6. in the beginning, to the §. 8. his book of Martyrs (so called) is particularly examined and confuted, where thou mayest clearly descry the erroneous and false spirit of the Protestants, for so much as they make choice of any sort of people whatsoever, bearing the name of Christians, to be of their Church and fraternity, notwithstanding that they held and believed many most damnable errors and heresies; but howsoever, if they spoke freely against the Pope, or floutly denied but one article of the Catholic Faith, for which they have been condemned for Heretics by our Church, they were presently accounted for right good Protestants, and fit for JOHN FOX to Canonize and make Martyrs. Of this that worthy Author in the foresaid Treatise showeth briefly in a Consideration which he maketh, what sort of people be put by JOHN FOX into his Calendar. It is then to be noted (saith he) that Three Conuers. part. 3. chap. 17. n. 6. in the Calendar and story thereof (to wit, FOX his Acts and Monuments) are comprised all the heads of Factions and Sects that have been different from the known Catholic Religion, and among themselves for these three or four last hundred years, as Waldo of Lions, and his Waldensians, the Earl of Tholosa, and his Albigensians, john Wickliff of England, and his Wickliffians, john Husse of Bemeland, and his Hussites, john Zisca of the same Nation, and his Thaborites, Walter Lollard in Germany, and his Lolardians: and in our days, Martin Luther, and his Lutherans, both sects, Molles and Rigidi Vldericus, Zuinglius, and his Zwinglians, john Calvin, and his Caluinists both mingled, and Puritans; and other the like: All which are allowed and commended by Fox, either in his Calendar or History, though they did not a little disagree, as well among themselves, as with the Catholic Church, both in words and actions, manner of life, preachings and writings, as before hath been showed. And whereas we that follow Catholic doctrine, are so exact for holding unity therein, as we reject and hold for wicked (according to the Creed of Saint Athanasius, and first Council of Nice) whosoever doth not believe inviolably the said Catholic Faith, and entirely in every point, and do sometimes condemn even to death, and burn some for dissenting in one only point of Faith, (as john Fox himself hath diverse times complained) how can it be, that he and his Church can gather up and tie together in one union of Faith, and communion of Saints, all these different and opposite heads, together with their members and followers? Truly no other way, but only as Samson tied his Foxes together by the tails, though their heads and faces were opposite, and contrary one to another, which served him not to plow nor sow, plant nor till, but only to set a fire, waste, and destroy the corn which others have sowed before, which is the only office and peculiar work, that these wrangling opposite heretical heads do bring forth in the Church of God, to wit, pull down, dig up, destroy, discredit and disgrace that which was sown, planted, and established before them, and thereby to bring all to misdoubt, unbelief, and atheism. So F. PARSONS. And because peradventure every one, desirous to know more of this matter, cannot so easily procure to see or read that discussion or examination of john Fox his Saints, and of their different spirits from the Catholic; I will let you see the sum of both Kalendars, as it is set down by the forenamed Author in the end of the Calendar, both in the first and last six Months of that his Examen. The sum of all Saints named in both Kalendars. In the Catholic Calendar. The number of all mentioned 1704. whereof are Pope's Martyrs 27. Pope's Confessors 8. Bishop's Martyrs 37. Bishop's Confessors 63. Virgin's Martyrs 76. (besides the 11000. slain with Saint Ursula) Virgins Confessors 11. Kings and Queen's Martyrs 3. Kings and Queen's 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 Calendar. The number of all mentioned 456. Bishop's Pseudomartyrs 5. Bishop's Confessors 1. Virgin Martyrs 000. May d Martyrs 2. Kings & Queen's Martyrs and Confessors 1. other men & women Martyrs 393. other men and women Confessors 53. These were of diverse sects and opinions, and contrary in many points the one to the other: as for example. Waldensians and Albegensians 13. Lollards and Wickliffians 36. Hussites and Lutherans 78. Zwinglians and Calvinists 268. Anabaptists, Puritans, and doubtful of what sect 59 Again of those were Husbandmen, Weavers, sawyer's, Shoemakers, Curriers, Smiths, and other such like occupations 282. Poor women and Spinsters, 64. Apostata Monks and Friars 25. Apostata Priests 38. Ministers 10. Public Malefactors, and condemned by the Laws for such, 19 The greatest Disputers of this rank against the Catholic Bishops and learned men, were George Tankerfield a Cook, August 13. john Mandrell a Cowherd, Men. March 27. Richard Chrashfield a young Artificer, March 28. Ralph Allerton a Tailor, September 19 john Fortunea Blacksmith, September 30. Richard Woodman an Iron maker, june 23. Ellen Erwing a Miller's wife, August Women. 23. loan Lashford a married maid, january 18. Isabella Foster, a Cutler's wife, january 17. Anne Alebright, a poor woman of Canterbury, january 19 Alice Potkins, Spinster, November 15. Alice driver, a famous Doctrice, November 22. And to give you some particular taste of this roving spirit which reigned in some of Master Fox his principal Protestant Martyrs; Master john Bradford, whom Fox most highly extolleth See this in the Examen of Fox his Calendar chap. 11. num. 28. 29. in many leaves, and styleth him Preacher-Martyr; was accustomed much to brag of his singular assurance that he had of the right course he was in, which he said was so clear and evident to him, that there could be no more doubt thereof, then whether the Sun did shine upon a fair day: and when the Bishops asked him How he came to so great a certainty, he answered, I am certain of my salvation and religion by the Scriptures: but when they posed him further, how he could be sure of Scriptures themselves, and of their true meaning without the testimony of the Church; he had no other shift, but to run to the assurance of his own spirit, telling them, that albeit he received the knowledge of the Scriptures by the testimony of the Church (as those of the City of Sychar did the notice of Christ by the woman from the Well) yet that john 4. when he once had them, than could he use them well enough, for understanding them; and for show hereof, when a little after he had occasion to interpret some pieces of Scriptures, he did it so absurdly as a man might well see, how much might be builded upon the assurance of that his particular and private spirit, as for example, among other places, he took upon him to prove by Scripture that the Pope was Antichrist, and cited for it only those words of the Apostle to the Thessalonians, That Antichrist shall sit in the Temple of God, etc. which though it prove nothing, as you see, for that we deny not but that Antichrist when he cometh, shall sit in the Temple of God, yea and pretend to be God himself, (which no Pope's ever did or shall do;) yet to Bradford the allegation of this place seemed much to the purpose, and to john Fox, that admireth all which the other uttered, it appeareth so full a proof, as he maketh this note in the margin: The Pope proved to be Antichrist by Scriptures. But this proof (as you see) standeth only upon Bradfords interpretation, which interpretation is not only not conform to any ancient Father's exposition whatsoever, but is manifestly also contrary to the text itself, where immediately before the words alleged, That he shall sit in the Temple of God, are these words, Extolletur supra omne quod dicitur Deus, aut qued colitur, That Antichrist (when he cometh) shall be extolled above all that is called God, or that is worshipped for God, so as he shall not call him God's servant (as the Pope doth) nor the servant of his servants, but chief God himself, which no Pope, as is said, ever did or will, and consequently these words cannot possibly agree to the Pope, and yet forsooth the spirit of Bradford, that cannot err or be deceived, doth expound it so, and thereby you see the certainty of his spirit. After this, again he went about to persuade the two Bishops, who examined him, that he agreed with them, and with their Church in substance of Faith and belief, and consequently might be saved with them, notwithstanding this denial of two articles, for which only he said he was condemned: to wit, Transubstantiation, and that the evil men do not receive the body of Christ, when they communicate, which two articles Bradford affirmed not to appertain to the substance of faith, or foundation of Christ, and consequently, that he was unjustly cast our of the Church for them, for so much as he firmly believed all the articles of the Creed with them: whereunto, when the Bishops smiling replied saying, Then, Is this your Divinity? BRADFORD answered No; it is PAUL'S, which saith, That if men hold the foundation 1. Cor. 3. 11. Christ, though they build upon him straw and stubble, yet they shall be saved. So he, whereby you see that this great learned Cleake would prove by Saint Paul, that both Protestants and all other Sectaries, that in words do profess to believe all the Articles of the Creed (though each one in several sense to himself) shall be saved together with Catholics, and that all these our contentions with them, and other Sectaries are but straw and stubble, and touch not the foundation of Christ at all: This was his spirit, and do you think that this spirit could be deceived, or will our English Protestant's at this day, allow this spirit, or join with Bradford in this paradox? I know they will not, and would be ashamed to interpret the place of Saint Paul in that sense, for so much as it is evident, that he meaneth of the straw and stubble of works, and not doctrine, or at least such principal points of doctrine as those are, which Bradford did profess contrary to the Catholic truth. Notwithstanding there be some principal Protestant Doctors, who, howsoever they interpret the foresaid place of Saint Paul, 1. Cor. 3. and upon what other place soever of Scripture they pretend to build, yet do they hold and maintain the same Paradox in Christian Religion (as I may call it) and the same exorbitant gross error, which the fanatical spirit of john Bradford suggested unto him for an assured truth, to wit, that all, even Heretics, as well as Catholics, may be saved, so long as they hold the foundation Christ. For so Master Doctor Morton (now Morton in his Treatise of the Kingdom of Israel, pag 91. called a Bishop) saith, Wheresoever a company of men do jointly and publicly by worshipping the true God in Christ, profess the substance of Christian Religion, which is Faith in lesus Christ, the Son of God, and Saviour of the world, that there is a true Church, notwithstanding any corruption whatsoever. And, giving this title to one section in his book, That Heretics are members of Ibidem. the Catholic Church. In proof hereof he saith further, Who profess JESUS CHRIST to be the Saviour of the world, etc. although they do indirectly by wickedness of life, or heresy in doctrine deny their own profession, yet are they to be accounted Christians, and true members of the Church: by whose account you see all Heretics whatsoever are to be accounted for true members of the Church, seeing all do confess jesus Christ to be the Saviour of the Supra pag. 94. world, and therefore he holdeth the Arrians, who deny the Godhead of Christ, to be also of the Church of God. The like doth Doctor Field, concerning the Greek Churches, though they err against the holy Ghost; saying in his Treatise of the Church: We Field of the Church. pag. 220. cannot condemn the Grecians as Heretics: And again, before that pag. 70. It no way appeareth that the Churches of Greece are heretical, or in damnable. Schism. Which opinion and judgement of these principal new Ministers in our Protestant Kingdom of Israel, if it were sound and good, and proceeded from the true Spirit; we might easily grant and believe that all sort of Heretics whatsoever are, or ever have been, may be saved, notwithstanding their abominable and blasphemous heresies, which they have taught and believed, concerning God, the blessed Trinity, the Incarnation of our Saviour, or in a word, against any, or almost all the Articles of our Creed: which strange paradox how contrary it is unto the whole current of holy Scripture, which saith expressly, That an heretical man is damned; let any Tit. 3. indifferent man consider and judge, surely the whole stream of all Antiquity, the grave, holy, and wise judgement of holy men that have lived in God's Church throughout all ages, were of another belief and opinion, and of a quite contrary spirit to this of Protestant Doctors: you shall hear one or two speak for the rest. Saint Cyprian saith, Whosoever is separated Cyprian. li●. de Simpl. praelat. from the Church, and joineth himself to an adulteress conventicle (which every Heretic doth) is separated also from the promises of the Church, nor ever shall he come to enjoy the rewards thereof, if he leave her; he is an alien, a profane person, an enemy, he cannot have God for his Father, that hath not the Church for his Mother: yea though he should be slain for the confessing of Christ's name, yet can Much less may Protestants flatter & deceive themselves, by thinking they live well, and may be saved. he not be saved; Macula ista nec sanguinae abluitur, this crime of separating himself from the Church cannot be washed away with blood: Inexpiabilis culpa nec passione purgatur, It is a fault unexpiable (supposing one continued in it) nor can it be purged by death itself. Saint Augustine also, Neither is Baptism (saith he) profitable to an Heretic being out of the Church, nor yet if for the confession Aug. l. 4. de Bapt. cont. Donat. c. 17. of Christ he should be put to death, for that he is convinced to want charity, where of the Apostle saith, Though I should deliver my body so that I burn, and have not charity, it aoth profit me nothing. The same hath S. Austen in many places of his Works, and the same is the constant and common opinion of all holy Fathers: and therefore whether these holy ancient Fathers, or our late modern Protestant Doctors are most likely to be guided by the true spirit of God, as well in this, as in many most important points of our Christian belief, wherein they differ as much as light from darkness, truth from falsehood; I leave unto every Christian man, who hath a true and earnest care of his eternal salvation, seriously and diligently to weigh and consider. ANOTHER DIFFERENCE worthy of observation between the Catholic and Protestant spirit, consisting in the willingness of the one, and unwillingness of the other to admit public and indifferent trial of their Doctrine. WHEREAS one principal mark by which a good Spirit may be discerned from a bad, is that the good Spirit loveth light, and willingly cometh to the light, admitting any reasonable and indifferent means of trial. But the bad Spirit hateth light, and cometh not to the light, but flieth all public and indifferent means, by which it may be examined. I wish the gentle Reader duly to consider how this property of the good spirit agreeth to the Catholic Church and the property of the bad spirit agreeth to the Protestants Congregation. On the one side it may easily be seen how much the Catholic Church loveth light, in that the Doctors thereof in théir public writings ordinarily use to explicate and set down clearly and sincerely, the state of the question in controversy. Secondly, They truly set down the opinions and arguments of their Adversaries, and this sometimes more fully than is done by their Adversaries themselves. Thirdly, They explicate the Catholic doctrine, confirming it with clear testimonies of holy Scriptures, Counsels, Fathers, and Reasons, and answering fully all, or the strongest Objections. Fourthly, They are ready both in their public Schools and in their Provincial and General Counsels to admit, yea invite, their greatest Adversaries to speak freely whatsoever they think good, for trial of the truth in all matters of Controversy. This to be true, appeareth partly by the learned and methodical books of our Catholic Authors, namely, Bellarmine, Stapleton, Valentia, and others; partly by the practice of our public Schools, where any may freely make whatsoever arguments they will, for disputation's sake, partly by some especial examples of free disputation permitted to be made in Catholic Countries, even by known Heretics: as for ancient times, we read how the Council of Carthage invited the Donatists to a public and free Conference or disputation, saying, Eligatis exvobis ipsis, etc. Choose some among yourselves who may undergo this business to prove your cause, that we also may do the like, and that some from among this Council may be appointed, who may at the same time and place agree upon, examine or try together with those which shall be chosen among you, whatsoever controversy it is which hindereth us from communicating with you, etc. For if you do brotherly admit thereof (to wit, of this conference) the truth will easily appear. But if you refuse to accept of this, your infidelity (or false faith) will presently be made known. Thus this ancient Council did invite Heretics to a trial, also in latter times in our own Country, to wit, in the reign of Queen Mary, there were permitted several open disputations, once in Paul's Church in London for six days, and after at Oxford, and again secondly at Oxford with liberty to make election of Notaries upon their part, and with offer of books and liberty of further time to amend their answers, all which is affirmed and granted by Fox in his book of Acts and Monuments, and clearly convinceth the Catholic Spirit to be a good Spirit, which admitteth so willingly, and offereth so freely such public trial of the truth. But chiefly this which I said appeareth to be true, by the most ample free offer, and Invitement, and safe conduct made and granted by the holy general Council of Trent to all Protestants, both of Germany and other places, the tenor of which is as followeth. Salvus conductus concessus Germanica Nationi: The Safeconduct granted unto the Germane Nation. In the general Congregation the fourth day of March, MDLXII. Sacro sancta oecumenica & generalic Tridentina Synodus, etc. THe most Sacred ecumenical and general Council of Trent most lawfully gathered together in the holy Ghost the Legates of the holy Sea Apostolic, precedent in the same, doth make known unto all men, that it doth grant unto all and every one, Priests, Electors, Princes, Dukes, Marquesses, Counts, Barons, Nobles, Knights, Commons, and to all other whatsoever, of whatsoever state and condition, or quality they be of the Province and Nation of Germany, to all Cities and other places thereof, and to all other Ecclesiastical and Secular persons, especially those of the Confession of Augusta, who shall come, or any who together with them shall come or be sent, or whosoever have hitherto come unto this General Council of Tr●nt, by what name soever they be called, or may be called by the tenor of these presents, doth grant by public promise a most full & true security, which is called A safe Conduct, freely to come unto the City of Trent, and there to remain, stay, abide, propose, speak, treat, examine together with the Council, and discourse of what business soever, and freely to offer up and publish whatsoever it shall please them, and whatsoever Articles, as well in writing, as by word of mouth, and to declare, maintain, confirm, and prove the same by the holy Scriptures, and by the words and sentences of holy Fathers, and by reasons; and if need require, even to answer unto the objections of the General Council, and to dispute with those who shall be appointed by the Council, or peaceably to confer without any impediment, all approbrious speeches, revile, and contumelies wholly laid aside, and in particular, that the matters in controversy shall be handled in the foresaid Council, according to the holy Scriptures, and traditions of the Apostles, approved Counsels, the consent of the Catholic Church, and the Authority of the holy Fathers, adding this moreover, that it doth yield and absolutely grant, that they shall not be punished under the pretext of Religion, or of any offences committed, or to be committed against the same, so as by reason of their presence, none shall in any case need to cease from performing the divine service either in journey or in going, abiding, or returning from any place, Noah, not in the City of Trent itself: & that these businesses being finished or not finished, whensoever they shall please, or by commandment & consent of their Superiors they shall desire, or any one of them shall desire to return to their own dwellings; presently, without any let, hindrance, or delay, their goods, their honour likewise and persons preserved, they may freely and securely return at their pleasure, as often as they will, with the knowledge notwithstanding of such as shall be appointed by the Council, to the end that provision may be made in due time for their security, without fraud or deceit. Moreover, the holy Council will, that in this public promise and Safeconduct be included and contained, and to be held for included all clauses whatsoever, which shall be necessary and convenient for their full effectual and sufficient security in their going, staying, and returning: expressing this moreover, for their greater security, and for the good of peace and agreement, that if any of them either in journey coming unto Trent, or whilst they abide there, or in returning thence, should do or commit (which God forbid) any enormous crime, whereby the benefit of this public fidelity and assecuration might be annullated or made void, that it is the Counsels will, and it doth grant that such as are found to have committed such offence, be presently punished by those of the Confession of Augusta themselves only, and not by any other, with such condign penalty and sufficient satisfaction as may be well liked of, and approved by some part of the Council, the form, conditions, and manner of their assecuration (or security) remaining still unviolated. In like manner also, the Counsels pleasure is, that if one or more of the Council shall either in their journey or abiding, or returning, do or commit (which God forbid) any enormous crime, whereby the benefit of this public fidelity and assecuration might be violated, or in any sort broken, they who are taken in such offence, are to be punished by the Council itself alone, and not by any other, with such condign penalty & sufficient amendment, as may rightly be well liked of by the Lords of Germany, of the Confession of Augusta, being at the same time here present, the form, conditions, and manner of their assecuration (or security) remaining still unviolated. It is moreover the will of the Council, that it may be lawful for the Ambassadors, all and every one to go abroad out of the City of Trent, so often as they shall think fit or needful to take the air, and to return into the same: as also freely to appoint or send their messenger or messengers, as also to receive messengers or any messenger, sent as often as they shall think expedient: so that some one or more of such as are deputed (and appointed) by the Council, do accompany them, who may provide for their security. Which Safeconduct and security ought to stand and continue from the time, and during the time that it shall happen they be received into the care of the protection of the Council and Officers thereof, and be brought unto Trent, and all the time of their abode there: and again, when they shall have had sufficient audience, then after the space of twenty days, when they shall require it, or the Council after such audience had, shall give order unto them to depart, they shall be conducted from Trent, until they be (God willing) restored unto that secure place where every one shall choose unto himself, and this without all fraud and deceit. All which the Council doth promise, and with assured fidelity doth profess shall be inviolately observed (and kept) for and in the name of every faithful Christian, all Princes whatsoever, as well Ecclesiastical as Temporal, and all other Ecclesiastical and Secular persons, of what degree or condition soever they be of, or by what name soever they be called. Moreover, without all fraud and deceit, it doth truly and faithfully promise, that the Council will neither openly nor covertly seek any occasion, or in any sort use, or permit any to use any authority, power, right, ordinance or privilege of the Laws or Canons, or of any Council whatsoever, especially of Constance and Seenes, in what form of words soever expressed, unto any prejudice of this public fidelity and full assecuration, & public and free audience granted unto them by the Council, all which (authority, power, etc.) it doth abrogate in this behalf, and for this time. And if the Holy Council, or any one thereof, or of their adherents, of whatsoever condition or state, or dignity they be, shall in any point or cause violate (which nevertheless we beseech God forbid) the form and manner of the above written assecuration and Safe Conduct, and that sufficient amendment be not presently made, yea and such as in the judgements of those of the Confession of Augusta, shall rightly be approved and well liked of, let them account, and it shall be lawful for them to account the Council itself to have incurred all the penalties, which either of the Law, of the Law of God and man, or custom, the violators of such Safeconducts can incur (& this) without all excuse, or any gainsaying in this behalf. The extenting of the former Safeconduct unto all other Nations. THe same most sacred Synod, being most lawfully gathered together in the holy Ghost, the said Legates delatere (so called) of the Sea Apostolic presiding, doth grant the public fidelity or Safeconduct under the same form, and with the same words, wherewith it is granted unto the Germans, unto all and every one who do not participate with us in matters belonging to Faith, of whatsoever Kingdom, Nation, Province, City or place where is publicly & freely preached, or taught, or believed, contrary unto that which the holy Church of Rome doth teach. A SPEECH OF Cardinal BARONIUS placed in the beginning of the second Tome of his Annals. I think it fit to adjoin in this place a Speech of that worthily renowned and learned Cardinal Baronius, directed unto all Heretics; showing how assured the faithful children of God's Church are, and ever have been, concerning the undoubted truth of their holy Catholic and Apostolic Roman Religion, & how prompt and ready they have ever been to admit of any indifferent trial of the same. The Speech or Admonition he entitleth thus: An Appendix or Addition unto the Reader, who is out of the catholic church. AT nec te dispiscimus, etc. We contemn not thee (I speak to the Reader much averted from the Catholic Faith) nor set upon thee with rebukes, provoke thee with reproaches, load thee with contumelies; because we are not moved with any perturbation of mind against the persons, when we reprehend men's errors, we deal most kindly with thee, to the end thou mayest understand that the Truth itself, rather than the Patron thereof, fighteth against thee: yea we will be most liberal to thee, so far forth, as that we will not fear, with all lenity and submission of mind, to allow thyself perusing diligently these our works, and desiring to find forth the truth, as a just arbitrator. We having a confidence in the goodness of our cause, will yield so much unto thee, as not to disdain to undergo thy judgement, concerning the truth of those things we speak of, provided that thy reason, as it were, equally balanced, be placed between, but above both parties, that is, supposing thee to be of a sound and sincere judgement, void of all perturbation, wanting particular affections, and so inclining to neither party. If thou be ready to show thyself such a judge, I appeal from thyself, when at other times thou hadst thy mind troubled, unto thine own self, now examining things more exactly with the cleared eye of thy understanding, the which power of man's soul is most vigorous, if being unchained and free, it be suffered freely to discourse. This consideration enforced our Ancestors, relying upon the truth of their doctrine, when they had occasion to deal with most obstinate Heretics, refusing and contemning the Church her judgement, to condescend so much unto them, as to permit their cause to the arbitrement of Heathens, and demand their sentence in the same. These being judges, the jews after much contention overcame the Samaritans. In like manner, Origen joseph. An. tiq. lib. 13. cap. 6. choosing by consent of his adversaries a Gentile for Umpire, overthrew five most perverse Heretics, and converted him who sat as Umpire in their dispute. Likewise the holy Mesopotanian Bishop, Archelaus, confuted the Epiphan. Heres. 66. most impious Archheretic Manes, by the arbitrement of Gentiles, chosen to decide by common consent of both disputants. There are many other like examples, by which it appears the professors of the truth to have refused no man's judgement or sentence, no not so much as of those who seem to be condemned by our Lord himself, saying: He that believeth not, is already john 3. judged. All these we seem to over go in our manner of free dealing with thee, because we seek no other arbitrator than thyself, if thou follow the rules of reason, most certainly assuring ourselves, that thou wilt give sentence for, and agree with us, if thy reason of it own nature most affecting equity, do willingly hear the truth. One thing we expect as the sole reward for our labours, that is, to see thee at length so condemned by thyself, judging most justly, as that thou mayest be quit of thy errors. God grant we may once joyfully meet thee rectified in judgement, embrace and kiss thee as our brother, Cant. 8. sucking the breasts of our Mother: at this present although it be unlawful for us, because of the prohibition of the Apostle (we speak it not without a most hearty sorrow) to salute thee, or to say so much as all hail unto thee, notwithstanding there is none that will forbid us, to beg of almighty God by earnest prayer thy salvation, which we most earnestly desire. By this it appeareth how much the Catholic Spirit loveth light, & wisheth to have a full and free trial of the truth. chose, the Protestants Spirit showeth itself to hate light, first in that ordinarily their professors write confusedly of Controversies, seldom setting down sincerely and clearly the state of the question, but often perverting it, making that seem to be the question, which is not, also ordinarily wronging the Catholic sentence, in making it seem to say what it sayeth not, also usually concealing, or not fully urging the arguments of Scriptures, Fathers, Counsels, & Reasons brought by Catholics in their public writings. Their own sentence and opinion also they set down so darkly and obscurely, as that often times they scarce understand themselves, and much less is it understood by others, what they hold, or would say. The arguments also which they bring for confirmation of their opinion▪ as likewise their answers to our objections are so light and unsound, yea sometimes so far fetched and ill framed, as it is wonder that men of wit and learning can suffer such stuff to pass from them. I omit to speak of their falsification and corruption of Scriptures and Fathers, where of a taste may be taken by that which is set down in M. Walsingham his Search into matters of Religion. I omit also their flying the judgement of ancient Fathers and Counsels, and their retiring themselves into the mist of their own private fantasies, covered with the spacious titles of only Scripture and God's Spirit. That which chiefly showeth Protestant's Spirit to love darkness, is that by any means they will not be drawn to permit Catholics living in their quarters, to come to such a public, free and in different trial of the truth (even by such grounds as Protestants themselves do admit, or which by force of argument Catholics will sound prove aught to be admitted) as Protestants have been permitted, yea invited, yea vehemently urged unto by the Catholic part: How ofteu have even our English Catholics Challenged Protestants to such a public trial of truth? Hear I beseech you the the words of one of Defence of the Censure in the Epistle to M. Charke. them, writing about this point, against a Minister called Master Charke: And here (M. Charke saith he) because we are fallen into this matter, I am in the name of my fellow Catholics to renew our public Challenge, of equal Disputation to you, and to all your brother Ministers again. M. Campian is gone, whom you name in this matter to be our only Champion, you see that Master Sherwin is made away with him, whom you are wont to say (for more abasement of the other) to have been far better learned then M. Campian himself. But howsoever that was, both of them have 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 trial then before. Wherefore we request you now at length, yea we conjure you either for the truth sake, if you seek it, or for your own credit sake, if you will retain it, that you yield us after so much suit and supplication, some equal trial, either by writing, preaching, or disputing. There is no reason in the world (but only fear) that may move you to deny us this our request. For the reason (of State) which you allege (M. Charke) in the reply, is most vain. For what can a peaceable disputation, granted to us for Religion, endanger the State? but only (that you would say) that this disputation may chance to discover your errors, and so make the hearers detest the state of your heresy, 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 show herself, the more she is examined, you should much increase your State by this public trial: for that you should both gain more to your part, by opening the said truth, and also confirm many of your own side, that now justly do waver upon this open discovery of your fear in trial. Wherefore once again, I say unto you Ministers, obtain us this disputation, though it be only but for a show, thereby only to hold and maintain your credit: we protest before God, that we seek it only for the trial of Christ's truth, for search whereof, we offer ourselves to this labour, charges, and peril of life, we ask for our safeties, but only such a warrant from her Majesty, as the late Council of Trent did offer unto all Protestants in the world, whereof you have the copy with you: we will come in what kind and number, at what time, to what place you will appoint. If you will have your own Countrymen, they are ready to come. If you will have strangers to dispute in your Universities before the learned only, there shall not want. For yourselves, we give you leave to call all the learned Protestants of Europe for your defence; we will take only our own Countrymen, if you permit us. We give you leave to oppose or defend, to appoint questions, to choose controversies, to begin or end at your pleasure, and to use any other prerogatives that you please, so that they impugn not the indifferency of Trial: What can you allege 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, choose you what Protestant state you list, and procure us therein the foresaid safety from the Prince, and we will neither spare labour nor cost to meet you therein also. Or if this seem hard, and like you not, then take you but the pains some number of you, to come into any Catholic Kingdom or Country where you please, and we will procure what security soever reasonably you shall demand for your persons. And more than that, we will bear your expenses also, rather than so good a work shall remain unattempted. And if you can devose any other condition to be performed on our parts, which I have left out, do you add the same, and we will agree (by the grace of God) to fulfil it. If we offer you reason, then deal somewhat reasonably with us again. For all the world will cry shame, and begin to discredit you, if you will neither give nor take upon so great odds as are here offered you. If you dare not venture with Disputations, yet grant us at the least certain Sermons to encounter with you upon this matter: or if that also be so dangerous, procure us but a little passage for our books. Now whereas the Denfence of the Censure, wherein the fore-rehearsed Challenge made by our learned Countrymen is set down, was published Anno Dom. 1582. the same Challenge unto the Ministers of England, with humble suit and earnest petition to the Prince for the same, hath been continually ever since made, during the late Queen's days, and the same also more often reitterated and urged since the reign of his Majesty, unto whom the grave and learned Doctor Kellison presented the same petition in the name of all Catholics, yea and after that entreated for the same in his Epistle Dedicatory to the King's Majesty, prefixed before his learned book called The Survey of the new Religion. The same petition also for disputation & trial (to omit many others) was made unto his Majesty by that learned Priest M. Brierley, in his unanswerable book entitled, The Protestants Apollogie for the Roman Church, where having directed the whole current of his discourse unto his learned Majesty, he closeth up the same with a final petition and humble entreaty for some open and equal trial of disputation. For the obtaining Tract. 3. Sect. 7. whereof (saith he) we presume hereby to become most humble and earnest petitioners unto your Majesty. The evident and necessary incertainty of our Adversary's judgements in doctrine may well seem to need it. The weight and consequence of the cause (being no less than the matter of Faith and Religion) deserveth. Our Adversary's rule of reducing all things to examination and trial, appointeth it. Our earnest desire of their conversion thirsteth greatly after it. Their full persuasion of our pretended erring, and like charitable care of our reformation, should in all reason be no less willing of it. Our often admitting, or rather provoking of them to open and equal disputations had in Queen Mary's time, doth as now again by way of requital answerably requite it. The serious and resolved confidence of our Catholic Divines, men confessedly no less able to perform, than willing to undertake the same, doth with most grave, and not to be neglected solicitation, provoke and challenge it. The several examples of the same course, heretofore observed and practised in sundry Nations, and by our very Adversaries prescribed, do as it were conduct and lead us to it. The venerable and confessed antiquity of Catholic Faith established, but never hitherto condemned in any General Council (and therefore un worthy to be now rejected without some indifferency of trial) presumeth very confidently to obtain it. And lastly, your Highness' mature and ripe judgement, able to moderate and censure the same, maketh us 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 fervent desire of disputation, and public trial of their Spirits, these learned Catholics in the name of the rest desire it. With the same earnestness do our learned Catholics abroad call upon the Protestant Ministers, in all such places where they bear sway, to come unto some public trial of their cause: Witness Sir Edwine Sands, who 〈◊〉 .21. in his Relation of the Religion used in the West parts of the world, reporteth of our Catholic disputers, that they cry out mainly in all places for trial by disputations. This saith he, Campian did many years since with us. This as I passed through Turrick, did the Cardinal of Constance and his jesuits, with their Ministers, being by ancient right within the Diocese. Not long before, the same was done to them of Geneva. And very lately the Capuchins renewed the challenge: so this Knight a Protestant. FINIS.