suffered c. by which he hath made a full and perfect satisfaction for the sins of his elect and for the whole punishment thereof both eteâ—â—al and temporal The Papists teach that Christ hath satisfied for sins going before baptism but concerning sins following baptism the fault is remitted by the passion of Christ the punishment which of infinite is made finite is to be satisfied for by men themselves either here or in Purgatory that is men themselves must satisfie the justice of God for the temporal punishment of their offences either on earth or in Purgatory There is say they a certain infernal place in the earth called Purgatory in the which as in a prison house the souls which were not fully purged in this life are there cleansed and purged by fire before they can be received into heaven Bell. de Purgat lib. 1. cap. 1. cap. 3. lib. 2. cap. 6. Rhem. on 1 Cor. 3. Sect. 4. They say also that it is an Article of Faith to believe that there is a Purgatory and that he which believes it not is sure to go to hell Bellar. ibid. l. 1. c. 15. But this is so far from being an Article of Faith as that it is a meer fable and contrary to an Article of Faith The blood of Christ is the Purgatory of our sins 1 John 1 7. Afflictions are called the fiery tryal 1 Pet. 1.7 4.12 whereby we are cleansed from our corruption as gold is from the dress by fire No other Purgatory is to be found in Scriptures The Scriptures mention but two sorts of men believers and unbelievers and but two places after this for them heaven for the one and hell for the other Luke 16.25 26. John 3.36 Revel 20.14 15. 21 7 8. They that die in the Lord rest from their labors which cannot be true if any of them go to Purgatory Their works follow them that is the reward of their works Revel 14.13 If any man should have gone to Purgatory then the thief upon the Cross had gone thither who repenting at his end wanted time to make satisfaction for the temporal punishment of his sins but Christ said to him To day shalt thou be with me in Paradise The Doctrine of Purgatory came into the Church out of the Heathen Writers for the Philosophers and Poets were the first that ever wrote of it and Popish Purgatory was unknown to the Fathers many hundred years after Christ Perkins 2. Vol. 568 569. C. If Purgatory be but a fable contrary to an Article of Faith then what is the cause that the Church of Rome so stifly maintain it M. There is great cause why they should so do for it keeps in the fire in the Popes Kitchin for if the fire of Purgatory were not great the fire in the Popes Kitchin would be but small for by this means they have store of Mony for Pardons Masses Diriges and other such like Trumperies DIALOGUE 5. C. Do they teach any thing else contrary to the Creed M. Yes The sixth Article saith that Christ ascended into Heaven c. and the Scriptures say that the Heavens must contain him c. Acts 1.11 3.21 They teach contrary hereunto namely that Christ is corporally present in the Sacrament and that in many places at once The which is contrary to the nature of a true body and contrary to the nature of the Sacrament which is a remembrance of Christ Virgilius against Eutychus lib. 4. saith thus When it that is the flesh of Christ was on earth it was not in Heaven and because it is now in Heaven it is not on Earth This is the Catholick Faith and consession It is an Article of Faith to believe the Catholick Church and faith is the evidence of things not seen Heb. 11.1 Therefore the Catholick Church is always unto the world invisible and not to be espied but by the eyes of Faith because things seâ—n are not believed The Papists teach that the Catholick Church is and hath been always visible Rhem. on Mat 5. Sect. 3. The Church is said to be Catholick that is universal because it is not tied to any one special place but is spread abroad over the face of the earth They tie it to Rome alone which can be but a particular Church and not Universal In the Church there is a Communion of Saints and these are they that are sanctified by the blood and Spirit of Christ having the perfect holiness of Christ put upon them by imputation of Faith and the quality of imperfect holiness poured into their heart by the spirit of sanctification And such are the Faithful here on earth 1 Cor. 1.2 Psal 16.2 The Papists acknowledge none to be Saints but such as are in heaven They teach that the Pope can canonize Saints whereas to make one a Saint is only the work of God 1 Cor. 11. The Pope hath canonized many that indeed were never true Saints of God but wicked men and rank Traitors to their Princes as Becket with many others This canonizing of Saints was never heard of with the Fathers until the year Eight hundred and eighty and then Adrian took up this authority And Alexander the Third after him confirmed it in his decrees In the Creed we profess to believe the forgiveness of sins that is I believe that God for Christ his sake doth freely forgive the sins of his Elect and my sins also And herein consisteth our justification namely in this free forgiveness of our sins and the imputation of Christs righteousness to us The Papists teach many things contrary to this Article First That men are to make satisfaction for their sins Now satisfaction for sins and forgiveness of sins are contraries If we satisfie in our own person we are not justified freely if we be justified freely as most certainly we are Rom. 3.23 then we make no satisfaction at all If a man can satisfie and pay a debt then he needs no forgiveness but if the debt be forgiven him then it is plain that there is no satisfaction made The satisfaction for our sins was made by Christ and not by us C. Did not the Ancient Fathers teach men to make satisfaction for their sin M. The satisfaction which they maintained was an Ecclesiastical and publick mulct or penalty imposed upon notorious offenders thereby to testifie their repentance and to satisfie the Church whom they had offended Perkins 1. Vol. 577 c. 2. vol 165. 2. D. 166. The efficient cause of our justification is God alone It is God only that forgiveth our sins Esay 43.25 Mark 2.7 Rom. 8.33 They teach that the Pope can forgive sins and we know that he gives pardons not only for the time past but also for the time to come yea they teach that priests have right to remit sins and they alledge these places to prove to it Matth. 16.19 John 10.23 Now we are to note this that as none can forgive a debt but the party to
we have nothing we have less then nothing to pay Luke 17.10 Fourthly the work must be done to the benefit and profit of him from whom we look to be repayed But no man by any work of his can bring any profit unto God John 22.2 3 5 7. Psal 16 2.50.12 We may benefit men but we cannot benefit our Maker from whom we have received life and limb soul and body and all that we have we can give him nothing and therefore can deserve nothing from him Rom. 11.35.36 Lastly the work and the reward must be in proportion equal for if the reward be more than the work it is not then a reward of desert but a gift of good will But there iâ—â—o proportion between our works which arâ— altogether unperfect and the excellency of those great blessings and benefits which the Father giveth us freely in his Son Rom. â— 18. And therefore in this and the former respects there can be no merit in any meer man wherefore it is no less absurd to say that we merit salvation at Gods handâ— by good works then if one should say Thou hast given me an hundred pounds therefore thou oughtest to give me a thousand C. Was not this Doctrine of merit taught in the times of Ancient Fathers M. Merit being taken in his proper sense for due and just desert was never allowed of the sound Professors for a thousand years after Christ Perkins 1. Vol. 574 575. second Vol. 535 536. Such therefore as will be justified and saved by their own works and challenge eternal life by their merits do shew themselves to be most proud and unthankful persons and deserve most justly to be condemned eternally C. The Papists at their end do renounce their own merits and profess that they look to be saved only by the merits of Christ M. If there were nothing else but this it were enough to prove their doctrine of merit to be a false doctrine for if it were a truth then a man is not only in his life time to profess it and maintain it but also in his death yea rather to die for it then to deny it But seeing they in their life profess it and maintain it but at their death renounce it it is a manifest argument that even they themselves do know that it is not a true but a false Doctrine C. If they know that it is not a truth what makes them then in their life-time so stiffly to maintain it M. It serves greatly to maintain and uphold the Popes Kingdom for they teach that the over plus of Christs merits and of the merits of Saints and Martyrs is the treasure of the Church which being gathered together and put into a store chest is in the Popes custody and he alone hath the plenary opening and shutting of this Chest and the ordering and disposing of these merits by vertue whereof he gives out Indulgences and Pardons when and to whom he will So that such as have not merits â—now of their own may have them from thence And so hereby he maintains and upholds his Kingdom for hereby comes in infinite wealth and revenues Perkins 3. vol. 1. part pag. 165. 2. D. 2. Vol. 590. 2 a. In these and many other particular points the Papists teach contrary to the Articles of the Creed and therefore are no true Catholicks neither do they belong to the Catholick Church as is thus proved Whosoever have not the Catholick Faith do not belong to the Catholick Church but the Papists have not the Catholick Faith therefore they do not belong to the Catholick Church That they have not the Catholick Faith is plain by that aforegoing DIALOGUE 6. C. Do they teach any thing contrary to the Doctrine of the Sacraments M. Yes many things Christ ordained but only two Sacraments The Church of Rome hath added to them five more namely Confirmation Penance Matrimony Orders and Extream Unction C. Are not these Sacraments indeed M. No surely for there are four things necessarily required to make a Sacrament First the Authority of Christ commanding it Secondly the element or outward sign as the matter of it Thirdly the word of institution as the form Fourthly the end and use to be a seal of our faith for remission of sins These four things are not to be sound in their five latter Sacraments and therefore they are no Sacraments indeed Master Attersol on the Sacraments pag. 119 to 150. Synopsis Papis Controv. 14 15 16. C. May not the Church then institute and ordain Sacraments M. None may ordain a Sacrament but only the Lord. As none may put a sign and seal to a mans last Will and Testament but only the maker of the Testament so none may ordain Sacraments which are signs and seals of the New Testament and Covenant of Grace but only the Lord which made the Covenant And therefore the Church of Rome in doing the contrary proves her self not to be the true Church of Christ but rather the Church of Antichrist They do also in many other things teach contrary to the Doctrine of the Sacraments As First that the Sacraments do give grace and namely remission of sins ex opere-operata by the work wrought Rhem. Acts 22. Sect. 1. Secondly that not only faith doth justifie but the Sacraments also Them Rom. 6 Sect. 5. Whereas Sacraments are Signs and Seals of Justification Rom. 4.1 Thirdly that Infants dying without Baptism cannot be saved Rhem. Joh. 3. Sect 2. They have also added many idle ceremonies to Baptism as Cream Tapâ—â—s Salt c. with an opinion of salvation and worship annexed unto them yea in times past they baptized bells but now they began to be ashâ—â—â—d of it and say that they were but only hallowed and consecrated to holy uses â—elar l. 4 de Pant. Rom. cap. 12. Synops s Papisâ— Contrâ— v. 12. Quest 5. Concerning the Lords Supper they have likewise most grâ—sly abused it in many things First they take away the Cup from the Laity whereas the Church of Rome for above a thousand years after Christ used both signs in the Communion The Communion under one kind was decreed and determinated as a publick Law in the Council of Constance about the year 1114. Perk. 2. Vol. 554.2 b. Secondly they reserve the Bread in boxes pixes and other vessels of the Church for days weeks and months They shew it to the people the Priest lifting it over his head and going with it in procession All this is contrary to the Sacrament for it is no Sacrament unless there be a giving receiving eating and drinking M. Attersol on the Sacraments 386 387. The reservation of the Sacraments was not allowed of but rather found fault withal by the Fathers Perk. 2 Vol. 557. Thirdly they adore fall down and honor the Sacrament with Divine Worship calling it their Lord and God A thing never heard of among the heathen Idolaters namely to worship a piece of Bread or rather a thin Water The adoration in
A CATHOLICK PILL To Purge POPERY WITH A Preparatory Preface OBVIATING The growing Malignity OF POPERY AGAINST Catholick Christianity By a true Son of the Catholick Apostolick Church Useful for all private Families Imprimatur G. Jane LONDON Printed for J. Coles in Vine-street near Hatton-garden and Will. Miller at the Gilded Acorn in S. Paul's Church-yard near the Little North Door 1677. A CATHOLICK PILL TO PURGE POPERY THere is no Subject for these few years last past that hath more exercised the Pen and the Press than the Controversies between the Protestants and Papists And he that hath taken the pains seriously to examine both their Arguments and hath had competent abilities to weigh the strength of their Allegations must needs without flattery give the glory of the conquest to the renowned and victorious writings of the late famous assertors of the Protestant Religion professed in the Church of England Never was such strength of Reason brought to convince Never such sound Arguments from Scripture Fathers and Councils never such pure discovery of the Falseness Novelty Idolatry of that vain idle false worship practised in the Roman perswasion as hath of late been published among us to the Immortal Honor of those Famous Authors 'T is impossible for the wit and learning of man to add any thing de Novo to what hath been said proved and wrote upon that voluminous Subject Yet because many of those writings may be above the Vulgar capacity many likewise so dear that a poor Mans purse cannot purchase them unless the sixpeny book published as I take it By that Reverend Divine D. Floyd of Reading called the book with the Blew Cover whose Title is A Seasonable Discourse shewing the necessity of maintaining The established Religion in opposition to Popery Unless I say those discourses I find none of that worth or Cheapness of that condescension to the meanest Capacities as this Pill to purge out Popery put forth with general approbation and cum privilegio in the year One thousand six hundred twenty four What need every one hath to furnish himself with good preservatives against the Poyson and Infection of that Soul and Body destroying Religion none will question but such as care for neither Debauch'd and loose Creatures who live as if there were no God and die as if they should become like the beast that perish 'T is upon such as these the Popish Priests do prey And where these Carcasses are thither the Roman Eagles do resort But to men of reason and understanding to persons of civility learning and good manners there they are shie how they make their approaches There they tremble and quake for fear of a Bastle to such as these they only insinuate plausible stories And tell them there is no difference between us in Fundamentals they believe the same Creeds with us and Worship the same God and the Lord Jesus Christ as we do The matter is only in some circumstantial things which the Church hath power from Christ to enjoyn the performance of Wherein they say we differ But who doth not see the vanity of this Allegation For if the difference between us indeed were only in things Circumstantial and Ceremonial we might be blame worthy to have withdrawn our selves from their Communion for surely it cannot be lawful to separate from the Church for enjoyning some Ceremonies though perhaps they seem to us but useless and vain Were there nothing but that to hinder us from their Communion We should not refuse to be Roman Catholicks to morrow But if we make it appear that the things we differ in are of the substance and foundation of Religion which to comply with themin is not only to deny the Faith but incur to our selves Everlasting Damnation Then we hope we have reason and Religion on our side to continue in that way we are in And utterly detest the damnable Doctrines of the Romish perswasion And that I may make it appear as plain as the light of the Sun Do but consider with me these few instances And I will detain you no longer from the Romish Catholick Catechism First They say indeed that they believe the holy Scripture to be the Word of God and that they have not taken away any Institution of the Gospel But is it not apparent that they esteem Humane Traditions not only equally with But many time above whatsoever is written either in the Old or New Testament under the pretence of an unwritten Word which increases every age and changeth it's face every day and is made to speak whatsoever they will have it They introduce into Religion whatsoever their Popes and his Creatures have a mind to And all must pass as currant Coyn that comes from their fingers But our Lord Jesus Christ doth not condemn those only who reject the Commandments of God but those who make them of none effect by their Traditions And he professeth that they Honor God in vain who teach for Doctrines necessary to be believed upon pain of Damnation the Traditions of Men c. Secondly They adore God I confess And who would not adore the Creator of the World but do they not adore divers Creatures likewise Not only those which they suppose to be changed into the Substance of the Body of our Creator as the Bread and Wine in the Sacrament but also divers others Which they confess to be but meer Creatures as Saints Reliques Images and the Cross which as many of their Doctors say positively ought to be adored with the worship of Latria that is to say with the Sovereign Adoration wherewith they adore God but God Almighty commands us not only to adore and serve him with all possible Reverence and Veneration But worship him only and solely Matth. 4.10 And the Scripture doth expresly condemn those who adore worship such as by nature are no Gods Gal. 4.8 And we know and you may know too if you will that the Angel not only exhorts Saint John in the Revel 19.21 To adore God but he refused the adoration which that holy Man being as it were surprised would have given him fee saith he thou do it not Worship God Thirdly You pray unto God I confess and who would not pray unto so good a Father and so gracious and merciful a God but you pray also to the Saints departed though the Scripture afford neither command promise or example Abraham is ignorant of us and Israel knows us not And you worship Angels likewise as Gabriel Michael c. contrary to the command of S. Paul Coll. 2.18 Let no man beguile you in a voluntary humility of worshipping of Angels intruding into those things which he hath not seen Fourthly You say you put your trust and affiance in God but do not you trust also in Creatures what else mean those prayers so frequently in your books O glorious Saint in whom I put my trust And it is very ordinary with the devoutest person among you to call the
that is every doctrine which men bragging of the Spirit do teach but trie them whether they be of God no a Examine all things hold fast that which is good a 1 John 4.1 b 1 Thes 5.21 C. Whereby shall I try them M. By the Scriptures John 5.39 Acts 17.11 C. I am unlearned and the Scriptures are hard to be understood M. There are indeed many things in them hard to be understood 2 Pet. 3.16 but such things as are necessary to be known of all to salvation are plainly set down Prov. 8.9 The meaning of which place is this The Word of God in points necessary to salvation is easie unto all that have a desire unto it Turn to the places of Scripture added to every answer of the Catechism and you shall find this to be most true C. Is there no other way and means whereby to try and know the truth and the true professors M. Yes it may be done even by the aforesaid grounds of Religion Whatsoever Doctrine is agreeable thereunto is true and to be received but whatsoever is contrary to the same is false and to be rejected but whatsoever is contrary to the same is false and to be rejected As many as do sincerely and soundly imbrace profess and practise the same they are the Catholick Church that is parts and members of the Catholick Church and true Catholicks indeed But such as teach profess and practise things contrary thereunto are not the Church nor true Catholicks C. The Papists say that they only are the true Church and true Catholicks and that we are not M. So the Jews cried a The Temple of the Lord b We are the seed of Abraham the children of God a Jerem. 7.4 b John 8.33 41. But Christ told them they were the children of the Devil John 8.44 C. Are not the Papists then good Catholicks M. No but rather gross Hereticks C. What is an Heretick M. One that doth erre in any fundamental point of Christian Religion and doth obstinately teach maintain and defend the same C. Do the Papists erre in the fundamental points of Religion M. They do teach and maintain many false opinions against the very grounds of Religion as by and by shall be shewed in many particulars C. Are all Papists then Hereticks M. No for there are no doubt many of them that do erre of simplicitie and ignorance and which would be brought from their errors if they had the means namely the Scriptures in their own language preaching catechizing and the like We do not therefore account them all Hereticks but onely those before mentioned C. How do you prove that they are not good Catholicks M. I prove it thus They are good Catholicks which are of sound faith and good life Aug. lib. quaest in Mat. cap. 11. but Papists are neither of sound faith nor good life therefore they are no good Catholicks C. How do you prove that they are not of sound faith M. Even by the Apostles Creed which may serve instead of a rule whereunto the faith of all men ought to agree contrary whereunto they teach many things C. Shew me wherein M. The Creed is a confession of faith containing the sum of the Gospell and of such things as are necessary to be believed of all that will be saved They have devised many other new Articles of Faith besides and contrarie to the Articles of the Apostles Creed which they hold necessarily to be believed of all that will be saved As namely Indulgences and a treasurie of Saints merits the reall presence the Popes Supremacie Purgatorie and such like In the Council of Trent the curse Anathema is pronounced upon all such as deny these or any of them Master Perkins first vol. Page 621. The Creed teacheth what every one in particular is to know and believe and a true faith cannot stand without certain knowledge The Papists maintain an implicite or an ignorant faith namely that it is enough to believe as the Church beleiveth though they know not what the Church is nor what the Church believeth And they commend this faith by the example of an old devout father a Colliar who being tempted of the Devil and asked how he believed answered That he believed as the Church believed being asked again how the Church believed he answered As I believe whereupon the Devil as they say was fain to depart C. It should seem it was but a simple Devil for if he had been wise he would have asked him this question What if the Church believe that thou art a fool what would the Colliar think you have answered then M. I think he would have said nothing for if he should have said I believe so too the Devil might then have begged him for a food indeed And yet such fools are the simple and ignorant Papists which content themselves with this kind of faith for thus one may reason with them You are to believe as the Church believeth but the Church believes that you are fools therefore you are to believe so too This their implicite faith every one of himself may have The Devils in some fence may be said to have a better saith then this for they know what is contained in the Scriptures and believe it to be true Mat. 4.6 Iam. 2.19 This fond and ridiculous kind of saith is a notable means to nuzzle people in blindnesse superstition and perpetuall ignorance Again Faith is a certain and true perswasion of the heart whereby we are perswaded and in some measure assured of the forgivenesse of our sins and eternall salvation The Papists say it is presumption to be assured of salvation and will have men to doubt thereof the which is contrary to tht nature of true faith They call the certainty of remission of sins a faithless perswasion and the faith of Devils not of Apostles Concil Trid. Sess 6. cap. 9.12 13. Rhem. Annot. 1. Cor. 9. Sect. 9. DIALOGUE 2. C. Shew me I pray you what things in particular they teach contrary to any Article of the Creed M. I could shew you many but I fear that then I should be tedious to you I will therefore set down onely the chiefest In the second and third Article is described and set forth unto us both the person and office of our Mediator namely that he is both God and man a Prophet Priest and King Concerning his Person although in words they confess him to be God and man yet in deed they deny it for they ascribe to him a body invisible and infinite they teach that he is corporally present in infinite places at once which is proper onely to God and contrary to the nature of a true body And so in effect they do even deny his Manhood The Son of God is called Jesus because he is a Saviour yea the onely and perfect Saviour which saveth us from our sins That is hath delivered us not only from the blame or guiltiâ—ses but fully also from the punishment due to our
their own nature are mortal And concerning this venial sin it was not known among the Fathers for Seven hundred years after Christ And thus you see what gross things they both teach and practise contrary to the Commandments of God whereby it plainly appeareth that Popery cannot be of God for thus I reason Whatsoever Religion doth teach things contrary to the Commandments of God is not of God but Popery doth so and therefore it is not of God and so by good consequence Papists cannot be good Catholicks DIALOGUE 13. C. Hitherto you have shewed that the Papists teach many things contrary to the Creed the Sacraments and the ten Commandments now tell me I pray you whether they teach any thing contrary to the Lords Prayer M. They do likewise teach and practise many things contrary thereunto I will but only name some of them The Lords Prayer teacheth us to call upon God only They teach and practise prayer to Saints In the first Petition we pray for the hallowing of Gods Name They give unto Saints departed that which is proper to God and so dishonor Gods Name In the second Petition we pray for the erecting of Gods Kingdom of Grace in our hearts and also for the means thereof namely the preaching and hearing of Gods Word They hinder the coming of Gods Kingdom in rejecting the Word of God and in persecuting such as will preach hear and read it Contrary to the third Petition is their Doctrine of Free-will Contrary to the fifth Petition is their Doctrine of satisfaction for sin In the sixth Petition we pray for strength to withstand Satan and his temptations They teach people to drive away the Devil with holy water and such like childish toys These and other such like things they teach and practise contrary to the Lords Prayer DIALOGUE 14. C. If Popery be so contrary to the grounds of Religion then we may not joyn with them in their profession M. It is true indeed we must therefore do as the Lord bade Jeremy Chap. 15 19. Let them return to thee but return not thou to them We may joyn with them in respect of Civil Society but not in respect of Religion and yet even then we are to take heed lest we be corrupted by them for he that toucheth Pitch shall be defiled therewith Some think that our Religion and the Religion of the present Church of Rome are all one for substance and that they may be united but they are grosly deceived for an union of these two Religions can never be made more then the union of light and darkness and that because the Church of Rome as hath at large been shewed hath struck at the very foundation C. If Popery be so contrary to the very grounds of Religion then what is the cause that so many yea of the more wise and learned sort do embrace and cleave to it M. One special cause of it is that because men will not receive the love of the Truth therefore God will send them strong delusion that they should believe a lie 2 Thes 2.10 11. A second cause is ignorance of the Scriptures and of the grounds of Religion for if men would well acquaint themselves herewith they should easily see the grossness of Popery A third cause is that Popery is very agreeable and pleasing to mans corrupt nature As for example to be justified by our good works to have Images to Worship God in to live in Ignorance to have pardons for our sins to serve God in outward Ceremonies as in choice of meat difference of days c. These are things very agreeable and pleasing to our corrupt nature and therefore one especial cause why so many embrace Popery A fourth cause is the tyranny of the Church of Rome whose chief means to uphold her Religion is fire and sword for were it not for this many thousands in a few years would utterly renounce Popery A fifth cause why so many especially of the Learned do embrace it is pomp and profit that is ambition and covetousness This was that which made the Scribes and Pharisees even against their own knowledg to withstand Christ and his Gospel And this makes many learned Papists to do the like They know no doubt that in some things they err as it doth appear by the words of Stephen Gardiner on his death bed The Bishop of Chichister seeing him to be in a desperate case comforteth him with the hope of remission of sins by the merits of Christ Gardiner hereunto answereth thus What will you open that gap now you may speak it to me and to such as are in my case but if you teach it to the people then farewell all meaning our authority pomp and profit by absolutions Masses c. These are the special causes why so many embrace Popery C. There is one thing more that I would gladly know concerning the Papists and that is whether a Papist may be saved seeing that Popery is so contrary to the grounds of Religion M. You are then to mark what a Papist is A Papist as the Rhemists on Act. 11. Sect. 4. do describe him is one that cleaveth to the Pope in Religion and is obedient to him in all things Every one now that is under the jurisdiction of the Pope is not to be counted a Papist for there are some even in Italy Spain c. that hold the Grounds of Religion do sigh and grone under the Romish yoke and desire to be freed from it yea would rejoyce to see it Again there may be some that for want of knowledge and the means thereof are entangled with some points of Popery but yet they hold the foundation which is Christ Jesus and look to be saved by his merits and not by their own or any others Such we account not Papists but the true Church and children of God But by Papists we mean such as cleave fast to the Pope in Religion are in all things obedient to him will not be reclaimed from their errors refuse to hear the Word of God to read the Scriptures or any other good books Of such we may boldly say that if they thus continue to the end they cannot be saved DIALOGUE 15. C. I do now plainly see that Papists are no good Catholicks because they are neither of found faith nor good life but tell me I pray you who indeed are the true Church and the true Catholicks M. All that do truly and sincerely embrace profess and practise the afoâ—esaid grounds of Religion in what countrey soever they live C. Is the Church of England the true Church M. Yes for it hath the special marks of the true Church namely the Word of God sincerely and soundly preached and the Sacraments rightly administred C. The Papists say that there are diversities of opinions among us that we cannot agree among our selves and that therefore we are not the true Church M. In all substantial points of Religion we agree both amongst our selves and also