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
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
sins Mat. 1.21 Acts 4.12 Heb. 7.25 The Papists teach that there must also some satisfaction of our own come to make up our perfect Redemption Concil Trid. Sess 14.6.8 Can. 11.15 They will not be saved only by Jesus Christ but by the merits also of Saints their own merits Popes pardons c. yea they ascribe that to others which is proper to Christ alone and so consequently make them their Saviours As for example They ascribe to S. Francis the same titles properties power and the very same office due to Jesus Christ and in all respects they make him like to Christ whatsoever Christ did that as they say did S. Francis And what is this in effect but to make him their Saviour That they do ascribe the former things to S. Francis is to be seen in a book written on purpose to shew the conformitty between him and Christ called the conformity of Francis the which hath bin confirmed by the authority of the Church of Rome Pope Gregory the Ninth enjoined the faithful to hold and firmly to believe the things taught in the said book concerning S. Francis and that he should be punished as an Heretick that would think the contrary Confor P. 2. lib. 1. Fol. 3. C. To whom else do they ascribe that which is proper to Jesus Christ M. To the Virgin Mary They describe her nature by her name Maria consisting of five letters and these as they say do import the five offices to be exercised by her toward us The first is Maternitatis of Mother hood signified by the letter M for the as they say is the Mother of mercy through whom we obtain mercy Her second office is Conservationis of crnserving the treasure of God signified by the letter A which representeth Aream thesauri the chest of treasure for in her as they say we shall find an infinite treasure of the wisdom and grace of God Her third office is Directionis and gubernationis of direction and governing by example of her life This is imported by the letter R and therefore she is named Regina the Queen Her fourth office is Jaculationis repulsionis inimicorum of slinging and repelling back of enemies signified by the letter I and therefore they pray thus to her Tu nos ab hoste protege hora mortis suscipe Protect thou us from the enemie and receive us at the hour of death Her last office is Advocationis of Advocation imported by the letter A. From whence they pray thus O our Advocate turn thy merciful eyes unto us And what doe they herein but even place her in the room of Jesus and make her their Saviour These be the very words of Frier Iohn Viguerius a Doctor yea and a publick professor of Divinity among them in his Institutions to his Catholick Theologie Cap. 20. Sect. 9. Fol. 21 4. And herein he is like to such as can make bells to sound even what pleaseth their phantastical brain and as best may seed their superstitious humours Further they say That she is the original of our salvation and the recoverer of grace and forgiveness our hope our salvation resurrection c. Yea that to her it is given to bruise the Serpents head that she hath done it and procured that peace between God and man which no man could procure Viguerius ibid 214 215 Comfor Fran. in conclus Lib. 1. Is not this to make her a Saviour C. Surely yes and I think it most horrible blasphemy M. Account you this blasphemy what say you then to that which Carolus Scribanius a Iesuite hath written of her As namely First that the milk of Mary may come into comparison with the blood of Christ Secondly that that the Christian mans Faith may lawfully take hold on both as well as one Thirdly that the best compound for a sick soul is to mix together her milk and Christs blood Fourthly that the sins and spiritual diseases of the soul are cured as well by her milk as by his Blood Fifthly that her milk and the merit and vertue of it is more precious and excellent than Christs blood These most horrible blasphemies with many such like are to be found in the aforesaid Iesuites book which M. C. hath put into English and sufficiently answered calling it The Jesuites Gospel Besides all these things in a book called the Ladies Psalter they have put out the word Lord and put in the Word Lady As for example Psalme 110.1 The Lord said unto our Lady Sit thou mother at my right hand c. The like they doe in the rest of the Psalms And is not this good stuffe think you C. These Books were written long agone and it may be that they are now rejected by the Papists M. The latter of them was indeed written long agone but is not rejected but stand uncontrouled or rather defended by the Jesuites and those of the principall The former was written but lately And whereas both the Author and his book as M. C. saith deserved the fire and halter it was so farre from being misliked in the Romane Synagogue or any way censured that the book hath bin reprinted and the Author and his book stand enrouled approved and commended in their great Volumes set out for that purpose for good and Catholick As they place S. Francis and the Virgin Mary in Christs room so do they the Pope also ascribing that to him which is proper unto Iesus Christ and may not without blasphemy be ascribed to any creature They say that the Pope is the Sun The Church the Moon The Pope is the Bridegroom the Church the Bride The Pope is the head the Church the Body And what is this but to place the Pope in the room of Jesus Christ and even to say that the Pope is Christ Confor F. 2. li 2. fol. 10. That they do thus place S. Francis the Virgin Mary and the Pope in Christs room and so make them Saviours is more at large and sufficiently proved out of their own writers in a little Treatise set forth by M. Thomas Rogers in the year 1589. intituled An historicall Dialogue of Antichrist and Popery DIALOGVE 3. C. Hitherto you have shewed how the Son of God is called Jesus because he is a Saviour and how the Papists do place others in his room Now shew me also why he is called Christ and what that title signifieth M. Christ signifieth Anointed which title setteth forth his office namely that he is our only true Prophet Priest and King C Do they teach any thing contrary hereunto M. They do even deny this office of his and so consequently deny the fruits of his coming in the flesh 1. Ioh 4.3 C. Sheâ— me wherein they deny his Office M. Christ is a Prophet to teach his Church and to reveal the will of God unto us to whom all are to hearken Mat. 17 5 Ioh. 10 27. Act 3 22 23 And this he hath perfectly done in the Scriptures They preferred their own blind
traditions before the Scriptures they lay aside the Scriptures accounting and calling them dumb Judges A nose of Wax The black Gospel Inken divinity c. Piggins Contr. 3. de Eccl. Hierarch lib. 3. cap. 3. A certain Popish Doctor reasoning with M. Tindal was not ashamed to say that we were better to be without Gods Law then the Popes They likewise set up Images to be Lay-mens books and so in all this they deny by consequence his Propheticall office Christ is also a Priest and that for ever after the order of Melchisedec Heb. 7.24 And in this his Office he hath none to succeed him They acknowledge not this but maintain still an outward and corporall Priesthood to offer up an outward Sacrifice even Christ himself Rhem. on Heb. chap. 7.7 Sect. 7.8 C. If this were true why then the Priest were become a Mediator between God and Christ the which is most absurd to think that any creature should be such a one M. It is indeed most absurd and yet in the very Canon of the Mass they intimate this much when they request God to accept their gifts and offerings namely Christ himself offered as he did the Sacrifices of Abel and Noah And which is more absurd then this yea blasphemy for any to affirm they by then former doctrine do make the Priest to be more worthy in some respect then Christs for the person that doth offer a sacrifice is of more worth and honour then the thing which he offereth but the Priest as they say offered up Christ to God his Father therefore the Priest that offered him is of more worth and honour than Christ whom he ostereth As Christ is a Priest so He alone and that but once for all offered himself and by his own offering once offered hath made a full and perfect satisfaction for all our sins Heb. 9.12 14 26 10 14 18. They teach that in the Mass there is dayly a Sacrifice offered for the sins both of the quick and the dead and so they make Christs Sacrifice not to be the perfect and onely Sacrifice of the New Testament but set up another in the stead thereof C. They say that their sacrifice is not a new sacrifice or another from Christs but that it is the same M. The Author to the Hebrews teacheth that Christs sacrifice neither may nor ought to be reiterated and repeated for as it is but one so it was but once offered And this word Once he useth five several times Heb. 7.27 9 12 26 28 30. C. They say that Christ indeed was offered but once after a bloâ—dy manner but he is often offered after an unbloody manner M. This distinction of theirs hath no warrant out of Gods Word nay rather it is directly against the Word for Heb. 9.22 it is said Almost all things are by the Law purged with blood and without shedding of blood is no remission From whence we may thus reason Without shedding of bloud is no remission but in the Mass is not shedding of bloud therefore no remission And therefore it is no sacrifice for sin C. Though this their distinction be not to be found in the Scriptures yet it is in the writings of the Fathers M. The Fathers indeed make mention of unbloudy Sacrifices but they hereby understand not outward and bodily Sacrifices for sin but the Spirituall Sacrifices of Christians and they so call them in comparing them with the bloudy sacrifices of the Law and with Christs bloudy Sacrifice C. The Papists do not say that the Sacrifice of the Mass is an expiatorie but an applicatorie Sacrifice that is it serves not properly to make any satisfaction to God but rather to apply unto us the satisfaction of Christ already made M. Their doctrine is that it is a Sacrifice propitiatory that is available to obtaine ex opere operato by the very work wrought remission and pardon of all their sins yea that it is available to obtain all other benefits as peace health and such like Concil Trid. Sess 2.2 can 3. Bellar. lib 1. de Miss cap. 25. lib 2. cap. 3. But let it be as you say that they account it but an applicatory sacrifice yet this maketh nothing for them The Sacrifices of the Law did serve to apply the vertue of Christs Cross and yet the Apostle excludeth them by this reason that where there is remission of sins there is no more Sacrifice Heb. 10.18 Wherefore if the Apostles reason be good it concludeth also against their Sacrifice applicatory Again the Apostle teacheth that therefore the Sacrifices of the Law are abolished by the death of Christ because they were but shadowes of good things to come and could not make the offerers perfect c. Heb. 10.1 2 3. And therefore this kind of applying sacrifice which they fain themselves hath ceased We need not now a Sacrifice for the application of Christ death for Christ to that end hath appointed the preaching of the Word and hath instituted Sacraments whereby his death with all the benefits thereof are most fruitfully applied unto us Gal 3.1 1 Cor. 11.26 Again this their applying sacrifice is against the nature of a Sacrament in which God gives Christ 〈◊〉 us whereas in a sacrifice God receives from man and man gives somthing to God C. The ancients Fathers used to call the Supper of the Lord a Sacrifice it should seem therefore that there is some sacrifice offered therein to God M. It is true that they called it so not that Christ is therein offered a Sacrifice to God but in other respects First because that therein there was an offering and giving of Alms Bread Wine c. which are a spirituall Sacrifice Secondly they called the Sacrament a Sacrifice not properly but figuratively because there was therein a representation of that Sacrifice which was offered upon the Cross and because it is a commemoration of Christs body which he offered for us and of his bloud which he shed for us Thirdly It is called a Sacrifice because it is an application of the Sacrifice offered upon the Cross unto our selves Fourthly It is so called because of the sacrifice of prayers and thanksgivings and because in the Lords Supper we offered our selves unto God to be consecrated unto him and serve him in body and soul C. What is then your opinion of the Popish Mass M. It is an abridgement of all Superstition and Idolatry there is in it adoration directed to bread there is as they say the body of Christ offered really in a sacrifice of propitiation which which was never offered but once with shedding of blood There is adoration of stocks and stones invocation of dead men saying of Masses to the honour of Saints and Angels worshipping of dead mens bones and such like abominations C. If the Masse be such an Idoll and so contrary to Christs sacrifice whence had it then its first beginning M. The Mass had this originall First the Lords Supper was celebrated in most
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
with all other sound Protestants in Christendom In other things there have been are and will be diversities of opinions and differences to the worlds end They should first pluck out the beam of their own eyes for we can truly charge them with greater differences As namely with that sharp and bloody contention between the Franciscans and the Dominicans and with the late bitter contention between the Jesuites and the secular Priests wherein the Priests did write as bitterly against the Jesuites and namely against Parsons as ever did any Protestant nay there was never any Protestant writer that did lay such foul and odious crimes to their charg as the Priests did And herein they verified the old proverb When thieves fâ—ll by the ears true men come to have their goods For one dissention that is among us they have at least ten among themselves D. Willet in his fourth Pillar of Papistry hath set down at large First the contradictions and divers opinions of old Papists and new Secondly The contradictions of the Jesuites amongst themselves Thirdly that their stoutest Champion Bellarmine is at variance with himself shamefully forgetting himself saying and unsaying now of one opinion by and by of another And no marvel Oportet enim mendacem esse memorem A lyer had need to have a good memory Fourthly he sheweth the repugnances inconveniences and inconsequent opinions which Popish Religion hath in it self And thus you see how they charge us with that wherein themselves are most faulty DIALOGUE 16. C. Are there none among us that maintain any strange and new opinions contrary to the grounds of Religion M. If there be any such our Church doth not approve of them but rather censure and punish them C. There be some that profess the former grounds of Religion as we do and yet say that there is no true Church among us and therefore will not joyn with us in prayers hearing the Word and in the use of the Sacraments but separate themselves from us what say you of such M. I say that they are possessed with the spirit of pride and singularity and that in so doing they do even deny these Articles of Faith the Catholick Church and the Communion of Saints and are such as the Apostle speaks of Rom. 16.17 Heb. 10.25 39. Master Perkins in his first Vol. pag. 409. calls them a schismatical and undiscreet company and saith that they are full of pride thinking themselves to be full when they are empty to have all knowledg when they are ignorant and have need to be catechised Another saith thus of them The error of those men is full of evil yea of blasphemy who do in such manner make a departure from this Church as if Christ were quite banished from hence and that there could be no hope of salvation to those that abide here And further he saith that if they cannot find Christ here they shall find him no where The errors of these men you may see in a little Treatise set forth by M. Barnard called The Separatists Schism C. I pray shew me some example that they ought not to separate themselves from us and that they do sin in so doing M. In the Church of Corinth the incestuous man was not punished fornication was lightly regarded yea there were some that even denied the Resurrection yet S. Paul doth account and call them the Church and Saints he doth not perswade any to make a separation but doth plainly rebuke them and sheweth how they should punish the evil doer I speak not this to excuse any gross sin that reigneth amongst us for I wish that the same might be severely punished but to shew that where the Word is truly preached and the Sacraments rightly administred as in our Church they are none ought for any cause to separate themselves And that such as do it do sin grievously I will shew you by a familiar example A mother conceiveth and bringeth forth a son and that with great travel and pain She traineth him up to mans estate and that not without great care and labor This son at length espying some spot and blemish or some infirmity in his mother forsaketh her and will not acknowledg her to be his mother what would you now think of him C. Surely I should think such a one to be a very wicked and unnatural son M. Even such are they who for some seeming faults in our Church deny it to be a true Church and do separate themselves from it whereas this Church hath conceived them brought them forth and nourished them For if ever they were truly begotten unto Christ and born a new it hath been by our Church and our Ministery by which likewise they have been trained up and brought to that knowledge which they have C. There are many amongst us that make great profession of Religion but I can see no good works come from them nay they are not only barren in good works but also live in some one gross sin or other Are these the true Church and true Catholicks M. Though they live in the Church yet they are not of the Church they are but Hypocrites and shall if they repent not have the reward of Hypocrites yea it shall be easier in the Day of Judgment for many Papists then for them because by their barren and fruitless yea wicked life they have caused the Name of God his Gospel and the true Professors thereof to be evil spoken of Let all therefore that will be accounted the true Church and true Christians he careful to adorn the Doctrine of God our Saviour in all things and that by a godly conversation and by doing of good works C. The name of God be blessed for this our conference whereby I find my self much edified There remaineth yet one thing more which I will demand of you and that is How I may come to know and be assured that I am indeed a member of the true Church and that I shall certainly be saved M. Be diligent to hear the Word of God preached Read the Scriptures Receive often the Sacrament Acquaint your self throughly with the aforesaid grounds of Religion Joyn hereunto earnest and hearty prayer Set apart some time for these things specially be careful to spend the Sabbath herein And to all these things joyn an holy conversation indevouring above all things to have always a clear conscience toward God and toward men In doing this you shall at length come to that full assurance whereof S. Paul speaketh namely that you are the Child of God and that nothing shall be able to separate you from the love of God which is in Christ Rom. 8.38 Babylon is fallen it is fallen Rev. 14.8 Praise honour glory and power be unto him that sitteth upon the Throne and unto the Lamb for evermore Amen Revel 5.13 FINIS Courteous Reader THese Books following are Printed for and sold by William Miller at the Gilded-Acorn in S. 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March at the Assizes in York Marriage of Arts a play Faithful Shepherdess a play Horatius a play Polyencles a play Combate of love and friendship a play Spanish Gipsie a play Fettiplace the souls narrow search for sin oct English Dictionary or Expositor the twelfth Edition Revised and enlarged by S. C. duod Compleat Bone-setter oct Templum Musicum or the Musical Synop oct The famous game of Chess-play oct Shelton's Tachygraphia Lat. oct Clarks Looking-glass for persecutors oct Printed for F. Coles and William Miller FINIS