A SERMON Preached at  IN DUBLIN, Before the Lord Lieutenant and Council, The Fifth day of July, 1674.  
BY Mr. ANDREW sal, Formerly of the Order of jesus, and Professor of Divinity in the Colleges of Pamplona, Polencia, and Tudela in Spain, Rector and Professor of Controversies in the Irish College of the University of Salamanca, Professor of Moral Theology in the Royal College of the Society in the same University, now Preacher of the Gospel in the Reformed Church of Ireland, and Chaplain to his Excellency the most Honourable ARTHUR Earl of Essex, Lord Lieutenant General, and General Governor of Ireland.  
Not unto us, O Lord, not unto us, but unto thy Name give glory, for thy mercy and for thy truth's sake,  Psalm. 115.1. 
I will speak of thy testimonies, also before Kings, and will not be ashamed,  Psalm 119.46. 
Published by Authority.  
DUBLIN, Printed by Benjamin took, Printer to his King's most Excellent Majesty; and are to be sold by Joseph Wild Bookseller in Castle-street, 1674.   

Imprimatur.  
JA: ARMACANUS   

To His Excelleney, THE MOST HONOURABLE, ARTHUR Earl of ESSEX, Viscount Malden, Baron Capel of Hadham, Lord Lieutenant General, and General Governor of His Majesty's Kingdom of Ireland, Lord Lieutenant of the County of Hertford, and one of the Lords of His Majesty's most Honourable Privy Council.  
May it please your Excellency,  
THE love of Truth made me forsake what I loved most of worldly things, and occasioned my dearest friends to become my bitter Enemies▪ Tyranny did stop my mouth formerly from speaking Truth, and malice subrogated now doth pursue me even where I expected liberty, being busy, as I am informed, in contriving (if not my destruction) my discredit, that I might not be able to speak against errors, too much prevailing in the world, or not to be credited, when I should do it.  
The same of your Excellency's Heroic Endowments, & Christian Zeal of Truth and Holiness, derived from your illustrious Progenitors, and more immediately from your most honourable and renowned Father of glorious memory, for sacrificeing his life to Truth and Loyalty, did encourage me to address myself to your Excellency's Protection in this more than ordinary necessity thereof. The most gracious reception your Excellency was pleased to give me, emboldened me to manifest the justification of my departure from the Romish Communion, and adhering to the purity of Catholic Religion, as it is professed by the Church of England, in a Sermon Preached at the Royal Chapel of Christ-Church, in your Honourable Presence. And the singular ●●●ignity wherewith your Ex●●●●●cy & your illustrious 〈…〉 was pleased to hear, and 〈…〉 prove of my discourse upon 〈◊〉 Subject, giveth me confiden●● to present to your Excellency, & commend to your protection the same Discourse being ordered to publish it, That being Honoured in the Front with your Excellency's Illustrious Name, it might the better withstand the assaults of envy and malice.  
The adversaries of our Doctrine are so active in advancing their Faction, that where they cannot practise Violence, their contrivances do reach to terrify Sincere minds from professing or speaking what they judgright. I have but too much ground to think it is so with very many in this Country and abroad, It is more want of courage, than of knowledge, that keeps many good men under their yoke, and such as know their ways, may think it a wonder that any who were among them of note, should dare to oppose them. It will be a singular glory of your Excellency, if under your shelter we may enjoy the freedom of speaking Truth. Peace is the Foundation of Happiness and Lustre in any Government, and the fiercest Enemy of Peace is Dissension in Religion. Of such Dissension, the only remedy by ordinary Providence, is, a free exchange of reasons, according to the Rule of God's Word, and within the Bounds of Christian Modesty. And this Freedom being all my ambition, I cannot but assure myself of your Excellencies gracious Protection and Favour, that may enable me to praise God in this way; That we being delivered out of the hands of our Enemies, 
Lu: 1.74.  might serve him without fear in holiness and righteousness, before him, all the days of our life. Praying continually to God, he may be pleased to bless your Excellency with all prosperity, and farther your holy intentions for the spiritual and temporal welfare of this Kingdom. I cease to give your Excellency farther trouble, but shall ever remain  
Your Excellencies most humble and obedient Servant, And Chaplain, ANDREW sal.   

THE PREFACE To my Dear Countrymen, Friends, and Kinsmen of the Roman Communion in IRELAND  
THE great Scandal you seem to have taken at my withdrawing from the Communion of the Roman Church, and adhering to that of England, has occasioned, I should the more willingly obey the order I had of exposing to public view, the account of my proceeding, and motives of my alteration, contained in this Sermon which I have preached in the Royal Chapel of Christ-Church at Dublin, desiring, that such as could not, or would not go thither to hear it, may at their leisure, and without passion, read it. If my proceed herein were indeed a scandal, I might justly fear that woe to him that gives it. But men's averse disposition is apt to term a scandal, what in itself is an example. And I have ground to hope it is so with you at present in my concern. Certainly it may be called an example, and a good one, if you hear the voice of God, not to harden your heart, or shut your ears against it, though you may prudently examine the calling, and endeavour to be certified whether it be of God. And when you are assured it is so, to obey your Lord and Maker, not heeding the cries of the world against you, nor the suggestions of humane fear or shame. So did the blessed Virgin Mary, who hearing that high and honourable calling of God, by the mouth of the Angel Gabriel, did neither harden her heart, nor shut her ears against it; nor yet did she give a sudden assent, but replied with a pressing reason, according to the rules of humane Discourse, saying, How shall this be, 
Lu. 1.34.  seeing I know not a man? but convinced with superior evidences, represented by the Angel, she obeyed promptly the will of God, not regarding her former apprehension of fear and shame. Her example I have followed, I heard the voice of God by several ways, interior and exterior, calling me out of the errors of my former profession. I neither hardened my heart with resolute obstinacy, nor gave a hasty assent to change: but by prayer and study of many years, did endeavour to certify myself of the truth, by all the ways I could imagine fit to find it out; and being at last fully convinced, did resolutely embrace it, and openly declare for it, not heeding the cries, nor fearing the menaces of passion and malice against me. If you will not think fit to follow my example in this kind of proceeding, I hope you will not disdain to follow that I proposed of the blessed Virgin Mary. If you hear the voice of God, by what mouth or means soever it comes, harden not your hearts, examine and try in God's Name, whether it be really his voice and will, and finding it is so, fear not to declare for Christ before the World, lest he may refuse to own you before his Heavenly Father.  
To persons thus disposed, and to such only, I desire my words or writing to be addressed, deeming it labour lost, to speak or write to any that is resolved obstinately to lie where his Lot was to fall, be it right or wrong. That there should be any so careless of their greatest concern, is an object of pity, but of wonder, that their judicious Instructors should teach them to think and do accordingly; persuading them it is a mortal sin to admit of any doubt in their belief; that they must neither hear nor read any Arguments against it; or if they happen to do, it must be with resolution not to yield or consent to them, be they never so demonstrative or evident: which is really to divest men of rationality, and make Religion a matter of chance, not of council or free election, and so undeserving praise or reward. They allow to others whom they would gain to their party the use of their reason and liberty, to hear and examine Arguments proposed to them, otherwise why should they go about to convert them. How then come their own Flock to be excepted from the use of this privilege, allowed to the rest of humane kind.  
They wonder that I, by so many years' learning and teaching Philosophy and Divinity, in several famous Colleges of Spain, should not find out until now, on which side the truth of Catholic Religion did stand. Which is to wonder, that I could judge better of a debate after hearing both parties, than when I was hearing only one side; to wonder that by ten years of more study, I should learn more. Which will appear yet a more unreasonable wonder, if you consider what St. Luke relates of Jesus Christ the Son of God, though of infinite wisdom, 
Lu. 2, 40.  that as man he seemed to grow more wise by age. And shall we disdain to grow more wise with more time, and with more light sent from God?  
They object to me, that I am the first of my Family that became Protestant: And so was St. Paul the first of his, that became Christian. If I am now in the right, as I am fully satisfied that I am, I hearty wish that my Kinsmen, according to the flesh, would follow my example, in examining the Truth, and adhering to it,  
They tell me I was unkind and hardhearted, in forsaking my Friends and Kindred, in discomforting and offending many Noble Families, at home and abroad, from whom I have received singular demonstrations of Love and Honour. None is more sensible of the hardship of that case than myself. To die effectively in defence of Truth, never appeared to me so harsh, as to be alienated from my Friends, and to see their love turned to hatred, but all that, though heavy, I thought more tolerable, than God's anger, which I was to draw upon me, by working against my conscience.  
They say I lost my wits; and well may they say it, if for humane respects I did take this resolution: but if for superior motives of pleasing God, and securing Eternal Happiness upon sufficient ground, I might expect they should rather take it for the greatest show of wisdom I could give. The trial will be to examine the reasons I give for my resolution, in the ensuing Discourse, by public writing, that indifferent persons may judge which of us speaketh more sense. That I hearty desire to see, provided it be in a modest and serious way, with plain and solid reasons grounded upon the Word of God, as becomes Christians and Learned men to speak, and will be fit for clearing the Truth. Showing wherein my reasons, against their Tenants, examined in this Discourse are deficient● or what other reasons they have for them of more strength, and expect my Answer to them. To such Replies I will listen willingly, and answer seriously, with resolution to honour and acknowledge Truth wheresoever I see it. If they think I am in an error, and pretend to win me out of it, this is the way, and not by promises, menaces, or calumnies; with all I was assaulted. To them that came with promises, I gave all shows of perfect indignation. To the menaces I answered with Susanna; 
Dan. 3.22.  It is better for me to fall into your hands, and not to do it, than to sin in the sight of the Lord.  
The calumnies are so rude, and apparently false, that I need not wish more harm to their Forgers, than that they should be known. Such is, to say that after resolving to embrace the Communion of the Church of England. I went about to my Friends in the County of Tipperary, and collected a great sum of Money to go over Seas, and then came with it this other way. The untruth of this base obloquy, I made evident after diligent enquiry, as is well known to the most Reverend, the Lord Archbishop of Cashell, and to several other Persons of Quality.  
I being so averse to such proceeding, that I passed by the Houses of my chief Friends and Kinsmen in that County without taking leave from them, fearing they would offer me any Money for my Voyage (then intended for England, as I have declared to some) and only entered in very few Houses, where I had some concerns to dispose of, and where, by good luck, no Money was given or offered to me.  
Of the like condition, is the report spread here in Dublin, that at making my Declaration in the Church of St. John at Cashell, before the most Reverend, the Lord Archbishop of that City, and the Right Reverend, the Lord Bishop of Waterford, and a very great Congregation, I was struck dumb, and could not speak a word. And that after going in the street, I fell dead suddenly. It were both tedious and ridiculous to mention all the Fables they coin daily, forging things certainly so far from my thoughts, and contrary to my inclination, as to put my hand in the fire. I could not but expect this kind of proceeding from them, knowing how much their Writers of greatest repute, do encourage them to it, saying, it is lawful for a Priest, or Resigious man, to kill any that would offer to divulge grave faults of himself, or of his Religion. And which to me seemeth no less cruel; That it is not a grievous sin, to raise false Testimonies against him that would blemish one's honour, to bereave him of credit. If they allow this kind of defence for the honour of every particular, what may expect they will suggest to destroy, or defame, one they so spect may diminish with his opposition, the credit of their whole Religion. I abstain, at present, from quoting the Authors of this Doctrine, not willing to defame the Teachers of such infamous Tenants, until farther occasion make it necessary to show, how opposite they be to the Law of God, and the Doctrine of Christ. This kind of defence is a great discredit to their cause, Truth needeth not such weapons to be drawn for it. David saith, 
Psa. 16.2.  That God needeth not our goods; Deus meus es, quoniam bonorum meorum non eges. And if he needs not our goods, surely he needs not our evil. Who useth these means, showeth clearly it is not for God he acts; for God refuseth all such ways. 
Job 13.7.  Will you speak wickedly for God (saith holy Job) and talk deceitfully for him? Certainly none of his true Followers will do so. It is not the way Christ and his Apostles did show us to propagate their Doctrine.  
Several Persons that pretended to desire my safety, were employed to forewarn me I should not speak in prejudice of the Party I forsook, in terms which might seem a threatening, if I did not take that advice. If they require that I should not raise, or blazon the faults of particular persons or Societies, I am myself totally inclined and fully resolved to observe that rule. But if they expect that I should not justify my departure from the Romish Communion, by declaring the exceptions I took against their erroneous tenants which I could not with approbation of my conscience embrace: it is a cruel unjust demand, and as much as to say, I ought not to defend Iruth and my Credit, according to the Law of God and Nature, but permit them to strike at both without reply, to which I cannot consent.  
And whereas I understand there are malicious glosses made upon my Declaration, falsifying the words of it, to build cavils upon others, substituted by themselves. For discovery of that imposture, and manifestation of Truth a true Copy of the said Declaration as delivered it in the Church of St John at Cashell, is hereto annexed the following Discourse being a fulle● explication of what is there said in general. And that malice may confide less in its contrivances, thinking they will not be discovered and confuted, I will let it have here a view of its own weakness, declaring one of its attempts by way of the foresaid Declaration.  
Among other trials made of my constancy in my resolution taken, was a Letter written to me in the month of June last, wherein was advertised, that in my Declaration I acknowledged, that some years past, I did intent, and resolve to forsake the Romish Communion, and adhere to the Church of England. Contrary to which resolution, were extant Writings of mine in those times, approving and defending the Roman Church. I desire the indifferent Reader to peruse carefully the Declaration, and see whether in it he finds mention of a Resolution made some years ago, of forsaking the Roman Church? and he shall only find, that some years ago I doubted of the truth of some Articles of that Church, but no word of a Resolution made of separating from it, as truly I never made it, until the first day of last May; and no man living is able to say with truth, that he saw any expression of mine by word or writing, concerning such a Resolution, until that day. So this Foundation of that gloss, being thus evidently falsified, all the breed of that great pregnaney comes to be that writings of mine are extant, wherewith in times past, I defended the Roman Church. A singular discovery; as if my name were not to be seen, enroled several years in the Registry or public Books of the University of Salamanca, for Professor of Controversies in one of the Colleges, Members of that Vniverfity; and my Auditors being composed of Spanish, French, and Irish, my Dictates may not be in many hands, both in this Country, and abroad; as if I were not one of the most srequent and earnest Disputers in favour of the Romish Church, since I came to this Land This being generally known, and myself canfessing it with repentance of my unfortunate error therein; what purchase do they pretend to make with this acute discovery? of one I may probably assure them, that the unpassionate will judge them unworthy of credit in matters less clear, when they pretend to blind myself, and all the Country, making us believe, that in my Declaration, extant in so many hands as here published, I did acknowledge, that some years past I did intent and resolve to desert the Roman, and adhere to the Protestant Church, whereas therein is only said, that some years ago I doubted of the truth of some Romish Articles, but delayed to give assent against them. And any good judgement may see, that to doubt of the truth of some Articles, may be far enough from concluding upon the untruth of them; and even this later may be yet farther from a resolution upon a total breach, and separation from a Church.  
Herein we see passion blinded for not to be sensible of shame, in telling palpable untruths: weakness is no less discovered, in pretending to discredit me, with telling, I did in former years approve and defend the Roman Church. With this note, St. Paul may be branded, for being zealous one time of the Synagogue, and opposing the Gospel. They should remember, that I live now in a Congregation allowed to read Scripture, and not ignorant of the gracious Word of God, delivered by the Prophet Ezekiel; 
Ezek 22.22  If the wicked will turn from all his sins that he hath committed, and keep all my statutes, and do that which is lawful & right he shall surely live, he shall not die All his transgressions that he hath committed, they shall not be mentioned unto him. If the godly people with whom I converse, make any mention of my former errors, it is to rejoice at my conversion from them As there is joy in the presence of the Angels of God, 
Luke. 15.10.  over one sinner that repenteth.  
To this shot by way of menace, wa● adjoined another from the same hand, pointing at my intention. For they do not think it a robbery, to make themselves equal to God, in searching hearts, and discerning intentions. They object to me, that if my intention was to be certified of truth, as I do profess, I should have consulted my doubts with some of my Brethren about me. To which I answer; First, that I could not judge any of my Brethren living about me, more fit to resolve me upon these points, than Suarez, Bellarmine, Becanus, Stapleton, and others, the most learned Defenders of the Roman Church, with whom I was always very much conversant, I would not judge any of them mentioned so vain, as to pretend he could give me more satisfaction, than the Writings of those great Doctors could afford. Secondly, I say, that to try their skill, I related very often to the best understanders about me, my several encounters with Learned Protestants, their Objections and my Answers. And I never yet met with any that would tell me, I did not answer right, or that I needed a supply from him to do it. My Learned Opposers were wont to say, that a man so long time exercised in School debates, could hardly want an Answer to Arguments, but that they suspected I was not myself satisfied; and their suspicion there in was not erroneous. I could continue farther, giving answer to others, but to the serious Proposals of my own judgement in the presence of God, in favour of his truth, I could not resist, and to them I yielded.  
I say Thirdly, that many days before my Declaration for the Protestant Church, I signified by Letter and Message to such as I thought fit to divulg it of the Romish Clergy and Nobility that although I was forced to come under the protection of the most Reverend Lord Archbishop of Cashell, to avoid the popular fury raised against me; yet I would not declare against Communion with the Roman Church, while any hopes appeared of being satisfied in the Exceptions I took against the present practice of that Church; and being they had among them my Writing, containing the said Exceptions (which in substance are those contained in the ensuing Discourse) so long time as may suffice to have Copies of it, I desired any that would pretend to resolve me upon those Exceptions should appear, and that I would give a willing and unpassionate hearing to his reasons. But none appeared for that purpose, nor signified to have a mind to do it. Neither indeed had I reason to hope, that any of them could give me satisfaction, having so long time, and very carefully studied upon the reasons, given by the most Learned Defenders of their cause, and found no satisfaction in them: and the rather, that when my Paper came to their hands containing the exceptions I took against the Romish tenants, (but without any mention of separation) in stead of a charitable conference with myself, they stirred the people to fury against me, saying, I was already made Minister, and to preach at the Protestant Church at Cashell the Sunday following: which being a fiction of their own, I told it was so in a Nobleman's house, where I had notice of that report, without any promise made, (much less an Oath) that I should never become a Protestant, which was one of the very false impostures framed against me, without fear of God, or shame to be found in untruths. For certainly I neither said that, nor had any Question made to me, that would occasion saying it.  
But those stories so enraged the people, that from worthy persons who tendered my safety, I had notice given me of menaces made to destroy me, or convey me where I should not appear speaking against the Romish party. As to the former, truly I could hardly believe that Christians, Countrymen, and Kinsmen, whom I served, and never offended, and from whom I had many shows of love and honour, should intent to destroy me for following the dictates of my conscience; nor that passion should so blind them, that being under a Government dissatisfied of their Tenants, they should not be contented with the gracious toleration given to them, but must insult with violence and malice upon such, as following the light of their conscience do embrace the Religion, established by the Law and Government which God has put over us.  
As I hearty wish, and tender their welfare, I earnestly desire they may avoid this foul kind of proceeding, withdraw their silly Rythmers, Scolds, and Forgers of Calumnies, and employ their good wits in examining soberly and seriously) for the Glory of God, manifestation of Truth, and edification of the people) the Points I handle in this Discourse; and showing wherein my Arguments against their Tenants are defective; or what Arguments they repute of most strength for them, and that with Authority of undoubted Canonical Scripture, clear reasons grounded upon it, or practice uniform of the Primitive Church. Not by Hyperbolical expressions of some one or more of Ancient Authors, Rhetorical Flourishes, and Tropical Applications of Scriptures, drawing them from their direct genuine meaning, to others different by the help of some Figure. At which rate of disputing, the Alcoran of Mahomet, and the Talmud of the Jews, may be defended as plausibly, as the Council of Trent.  
The God of Peace, and his Son Jesus, who bequeathed it for inheritance to his Disciples, make us appear to be of them, living in peace and charity together in this Life, that so we may join to praise him in Life everlasting. Amen.   

Mr. ANDREW sal 's Declaration, made in the Church of St. John, in the City of Cashell, the Fourth Sunday after Easter, May the Seventeenth; present the most Reverend THOMAS, Lord Archbishop of Cashell; and the Right Reverend, HUGH Lord Bishop of Waterford.  
WHEREAS I Andrew sal, have been born and bred in the Communion of the Roman Catholic Church, followed a Religious Life, and completed my Courses of Philosophy and Divinity in Colleges of the Order of JESUS in Spain, and was employed in teaching of the said Faculties many years, I acknowledge, that since, by occasion of this Function, I applied myself to a structer enquiry and examining of matters, and by frequent reading of the Holy Scriptures, Fathers, Councils, and Histories of the Church, my knowledge was farthered, and my judgement ripened, I began to doubt of the truth of several Articles, introduced by the Use and Authority of the Roman Church, repugnant to human reason, and not warranted by Divine Writ; as Transubstantiation, Indulgences, Purgatory, Worship of Images, etc. yet smothered my scruples, while I was in Spain, partly fearing the severity of that Country against Opposers of their Tenants, partly amused with a supposition, that the Church and Pope of Rome were infallible in their Decrees touching Faith, and so may stand with security to their declarations. But having arrived to this Country, disputed often and closely of Religion, with several Persons eminent in Learning and Integrity, but principally with the most Reverend Father in God (and mine truly in Christ) his Grace, Thomas Lord Archbishop of Cashell present, who mindful of the duty of a good Pastor, did procure to bring into his Fold this straying sheep, with an unspeakable constancy, and indefatigable charity, suffering for six years of continual battery my obstinate resistance, till at last, by means of his solid doctrine, and of the example of his pious and upright Life, (to the glory of God be I permitted to say thus much here) the Lord was pleased to give me a more clear sight of the errors I was in; yet a full assent I delayed to give, partly fearing, that the weakness I felt, might be of my capacity, rather than of the cause I maintained, partly frighted with the confusions and dangers I conceived might wait upon my deserting of the Romish Communion, and so betook myself to a must diligent study of the case, leaving no stone unmoved to quiet the trouble of my conscience, reading with indifferent eyes, the best Writers on both sides. And though I hearty wished to find the cause I hitherto maintained, justified, for not to run into the terrible inconveniences, which human considerations represented to me in a change; yet assisted by Divine grace, and taking for rule of my Actions, the Service and Will of God, and the Interest of Eternity, I resolved constantly to adhere to the Party, which with better ground, would render me secure of this higher Emolument; when being in these considerations, suddenly issued out our Sovereign Lord the King's Proclamation for banishing the Roman Clergy, wherewith I saw myself betwixt two Extremities, either to continue farther in the Country, with my ambiguities, in disobedience to my Sovereign's commands, or to go into Spain, and there be forced to preach and practise Doctrines my conscience did not approve of; and for a speedy resolution, after earnest prayer to God, for the assistance of his Divine light, in so weighty a matter, I penned down for better consideration, the reasons I did hear, read, and conceive, against the Romish Tenants controverted. I did also carefully peruse, and seriously reflect upon the 39 Articles, Canons, and Liturgy of the Church of England, and all considered well, I did conclude the way of the Church of England, to be safer for my Salvation, than that of the Roman Church. Wherefore I resolved to declare, as I do hereby seriously and in my heart, without any equivocation, or mental reservation, in the presence of God, and this Congregation declare, that I do give my full and free assent to the 39 Articles of the Church of England, for holy and wise, & grounded upon the infallible Word of God, acknowledging the Romish Tenants against them, to be false and superstitious, especially that of Transubstantiation, as forcing upon Christians a belief of monstrous miracles, repugnant to human reason, and not grounded upon Divine Testimony, nor necessary either for verifying Christ's Words in the Institution of this Blessed Sacrament, or for the effects of it; not for verifying the words, whereas Christ saith in the like tenor, that he is the true vine, without real alteration in his Person, or in the vine; nor for the effects of the holy Sacrament, Christ being able to annex unto the receiving of Bread and Wine, what spiritual Grates he pleaseth, without alteration of the Elements, as he doth afford the spiritual Grace of Regeneration in the Waters of Baptism, without alteration in the substance of the Water.  
And lest an imagination of some temporal or sinistrous intention in this my Declaration, upon the present conjuncture may hinder the spiritual benefit which souls may reap by it, I have grave testimonies to show, and did already show them to my renowned Lord Archbishop his Grace, which assureth I did enjoy in Spain (and may now enjoy with more advantage going thither, upon the account I was to go) such degree of honour and commodity, as possibly I may not expect elsewhere; so as looking upon a Voyage thither, continuing my former Profession, nothing occurred to my mind but pleasure, applause, and honour; and turning my eyes upon my present resolution, mountains of crosses and dangers did fright me. But in this perplexity, I have chosen rather to suffer crosses here with sarisfaction of conscience than to enjoy honours that other way, accompanied with the tortures of a checking conscience, and the unworthiness of a dissembling life.  
Wherefore I humbly beseech your Grace, that I may be admitted into the Communion of this Church, and that I may be absolved for my so long continuance in Error, resisting the powerful Ca●ling of God, which granted, I hope by the Grace of Almighty God, assisting me, that I shall never withdraw myself; for farther confirmation of all this I have hereunto subscribed my Name,  
Andrew Sall.   
St. MAT. xxiv. 15, 16, 17, 18. 
When ye therefore shall see the abomination of desolation, spoken of by Daniel the prephet, stand in the holy place, (whoso readeth let him understand) Then let them which be in Judea flee into the mountains. Let him which is on the house top, not come down to take any thing out of his house; neither let him which is in the field, return back to take his clothes.  
ON all occasions I conceive it to be the Duty of a Preacher to search diligently after the genuine and direct meaning of the word of God he takes in hand to expound; that grounding his discourses upon it, rather than upon private fancy, they may carry more weight for the benefit of souls. But when the very Text doth warn us of this duty, and exhorteth to the right understanding of itself, as ours at present doth (whose readeth let him understand) then certainly we have a special obligation of searching carefully for the right sense of it: which I have endeavoured to do; and found three several opinions among ancient and modern Interpreters, touching that Abomination of Desolation standing in the Holy place, mentioned in our Text. The first opinion, followed by St. Jerome, is, that by this Abomination of Desolation, may be understood the Image of Caesar, which Pilate set up in the Temple of Jerusalem; Or the Statue of the Emperor Adrian, which he affirmeth to have stood in the most sacred place of the Temple, the holy of holies to his own time; which to the people of God was most abominable, rendered the Temple desolate and void of Divine praises; the faithful deserting the City and Temple, that they might not be partakers of the profane Idolatry practised in it; as our Saviour counseleth in the words of our Text. The second Opinion followed by very learned Interpreters, and attributed to St. Chrysostom, is, that by this Abomination is understood the Roman Army under Titus, coming to besiege Jerusalem, and ready to fill the City with their Banners, bearing in them the Image of Caesar and his Eagle, which to the Jews were Abominable and Profane. The third Opinion followed by the Gloss Interlineal, is, that the foresaid words of our Text do relate to the times of Antichrist, 
2 Thess. 2.3.  when that man of sin shall be revealed, 
Dan. 11.36. 2 Thess. 2.4.  who shall exalt himself and magnify himself above every God, and who opposeth and exalteth himself above all that is called God, as St. Paul saith. At whose appearance our Saviour exhorteth the faithful to shun the place where they see it predominant. All which three Opinions, though different in expressions, do concur to the same purpose of our spiritual instruction, and will contribute to the right grounding the Points I intent to raise upon our Text to that end. The following words of our Text, do set forth the haste and diligence wherewith our Saviour would have the Faithful to shun the place infected with that Evil. 
Gerson. Tract. in Magnifi cat. pag. 97.  The Buildings of Judea had commonly plain Roofs to walk upon, as Gerson relateth: now who should happen to be on such Roofs, is counselled by our Saviour not to stay for going by the ordinary way, nor regard the ordering of his house; nor he that should be in the field return to take his clothes, but hasten his flight with all the speed he can; being better to lose all, than to lose his soul.  
Our Text being explained thus, the first Point of my discourse upon it, will be to justify the Council of our Saviour; that if we should see any of those three Abominations declared by the three Opinions related, Idolatry, Profane violence, or Antichristian impiety, predominant in any Church or Congregation, we are to shun it with all speed; without regarding ceremonies or compliances with men, or the loss of humane interest or honour. The second is to declare, that I saw, (and by what means I came to see) all these three kind of Abominations practised in the Roman Church. The third shall be to conclude from these Premises, that the resolution I took of withdrawing speedily from the Communion of that Church, when I was convinced of such corruptions to sway in it, was Just and Necessary: and therefore undeserving so great an offence and scandal as is taken at it by the generality of my former Brethren.  

First Point.  
As it is clear that Heaven is of more value than a piece of the Earth, Everlasting Glory, than a short joy of this Miserable mortal Life, the Favour and Grace of God than that of Men: so clear (and not needing tedious proofs) is the First Point proposed of our discourse; that if we should see a Church infected with corruptions inconsistent with the true worship and service of God, we are to quit it with all speed and diligence, not heeding men's discontents, nor any earthly interest. But why was our Saviour so earnest with his own Disciples that they should quit the Pleasures of Jerusalem and the Fertile Fields of Judea upon such an emergency, and flee to barren mountains? might it not be expected from their constant Faith and fervent Piety, improved in the School of Christ, enriched with the Heavenly dew of healthful Doctrine daily dropping upon them from his Divine lips, that in midst of the Idolatry and Profaneness of the Romans they would preserve themselves pure and unspotted as the Fish in the Sea without relishing the salt of it? Nay further, may it not be expected that by their Doctrine and example of their Holy Life, the sores of Jerusalem may be healed and the inhabitants of it reduced to a better Life? No; of their amendment there was no hope, because their hearts were hardened as that of Pharaoh, and their disease incurable, which did increase with the very remedies of it; their Stomaches so corrupt, that they turned the most healthful food into Poison: their minds were so perverse, that they abhorred their Cure and killed their Physicians: so our Saviour declared of them in the Chapter precedent to that of our Text, the 23 of St. Matthew putting them in mind that their Fathers before them did so, themselves did so at present, and would do the same in the future. The doleful words of our Saviour to this purpose are much to be remarked. 
St. Math. 23 v. 29 31.32.39.  woe to you Scribes and Pharisees Hypocrites. Ye be witnesses unto yourselves that ye are the children of them which killed the Prophets. Fill up then the measure of your Fathers. Behold I send unto you Prophets and wise men and Scribes and some of them ye shall kill and crucify, and some of them shall ye scourge in your Synagogues, and persecute them from City to City: That upon you may come all the righteous Blood shed upon the Earth etc. The People of Jerusalem being thus given over to a reprobate obstinacy, what hopes could our Saviour's Disciples entertain of healing them?  
Neither could they prudently hope to be safe themselves in so great and general corruption. Isaiah thought it one and the same thing to live in a corrupted company and be corrupted himself: Woe is me, said he, For I am undone, because I am a man of unclean Lips, and I dwell in the midst of a People of unclean lips. Whereupon St. Jerome saith that the former part of the Text was a declaration of the later; and to say he lived with a people of unclean lips was as much as to say he was himself of unclean lips: 
St. Hieron. ep. 1. ad Damascum.  hoc in Pecati ac miseriae parte ducit Propheta habitans in medio populi polluta labia habentis. So powerful is the influence of bad company that the best of men are apt to be spotted if not corrupted with it! Even Angels it seems may not be safe from the contagions of such neighbourhood. In the first Chapter of Genesis is related that God divided the light from the darkness. 
Gen. 1. Rupert. li. 1. in Genes. c. 13.  By which words Rupert understands how God separated the good Angels from the Bad; and enquiring further what may be the motive of this separation, he answereth, it was, that the Good Angels may not be perverted by the company of the Bad. How? are Angels Subject to such mutabilities? Is it not their nature to have liberty in their first election, but that once made, to stick immovably to the side they adhered to? 
St. Thomas 1. p. q. 64. art. 2.  So Divines do teach commonly in Schools. But such is the Power of bad company, that it will make even Angels to forget their nature and be perverted with the perverse.  
We have another fair show of this verity in the 10th. Chapter of St. Luke, V 18. where our Saviour, in testimony of his Divine power, 
Luke 10.18.  telleth, that he beheld Satan as lightning fall from Heaven. And what singularity appears in that? did not the Angels, and all the world, see the same? 
Rupent. l 1 de victoria Verbi Dei. c. 13.  yea, saith Rupert; but with fear and danger; only Christ the Son of God, could behold that spectacle with security. Solus iste videbat securus sui; Angeli autem videtunt in magno terrore positi. So strong and active is the venom of a bad example, and scandalous company, that even those pure Angelical spirits could not be secure from the contagion of it, in the opinion of this learned Father; only Christ could behold with vafety the dismal fall of Satan; solus iste videbat securus sui. Trust not in your virtue, build no confidence upon your good nature; bad company will corrupt virtue, and pervert nature.  
This fatal contagious influence of companies, justifieth the practice I find in nations of censuring every one's temper by the company he fancies. A Spanish proverb reduced to English, says, Tell me with whom thou walkest, and I will tell thee who thou art. Noble men who tender your repute, Christians who regard your welfare and salvation, take heed to what company you adhere. And this doctrine being so important for all; I will confirm it further, with the famous case of that prodigal son, set down in the 15th. chapter of St. Luke; who having lavished away his substance, with riotous living in a foreign country, 
Luke 15.15.  he joined himself to a Citizen, who employed him in feeding his swine; and he would fain have filled his belly with the husks that the swine did eat. How so? that delicate youth, who loathed the plentiful fare of his Father's house, now fancy the husks that swine did eat? Is that a proper food for a man, and such a man? no; but the company of swine made him put off his own nature, and wear theirs. And when he came to himself, so followeth the Text. What? did he leave himself? yes, saith ingenious Peter Chrysologus, à se migrat & transit in bestiam; 
Chrysol. Ser. 2.  living with beasts, he left himself, and turned beast. That is the ordinary effect of bad company, to turn into its own condition, the nature of such as adhere to it. To presume the contrary, is to pretend to a miracle, and tempt God. It were indeed a miracle, and a singular one, that a person living in a bad company, should not conform to it. Our Saviour, to confirm his Doctrine with an uncontrollable miracle against the obstinate Jews, who condemned, as Sorceries, his other miraculous works; got innocent children to blaze his glory in the Temple of Jerusalem; according to the Prophet David, 
Mat. 21.16.  in the eighth Psalm: Out of the mouths of babes and sucklings thou hast perfected praise. This miracle wrought deeply upon the Jews, and confirmed them in the belief of the others preceding; as St. Matthew relates. 
St. Mat. ●●. 19  And when the chief Priests and Scribes saw the wonderful things that he did, and the children crying in the Temple, saying, Hosanna to the Son of David, they were sore displeased. What made them take more notice of these innocent Elegies of the children, than of the other wonders he wrought? 
〈…〉.  Euthymius gl●ssing upon this passage, answers, that in other occasions they suspected Christ might have deluded their eyes with appearances of things not really existing; but that their own children, bred by themselves, and living among them, should break out into Eulogies of one they saw ever contemned and reviled by them; was a miracle they knew not how to control: That ears continually beaten with calumnies and opprebries against Christ, should entertain any favourable opinion of him, was a wonder, which malice and envy itself could not suspect. So strange it is, that any should not act according to the temper of the company he lives in! A wonder passing all wonders! Such is the influence, bad company hath over minds adhering to it! And herewith I conclude the first Point of my Discourse; how justly our Saviour, in the words of our Text, was so earnest in exhorting his Disciples to shun the Abominations of Jerusalem, given over to corruption and reprobate obstinacy, that they might not be perverted by them; and that if we should see any of those three Abominations declared by the three Opinions of Interpreters, related in the opening of our Text, that is to say, Idolatry, Cruelty, or Impiety, or all three, practised in a Church or Congregation, we are to shun it with all speed and diligence.  
Now I will proceed to the Second Point proposed of my discourse; which is, to declare how I saw, and by what means God was pleased to let me see, that all these three abominations are generally practised in the Roman Church, as it stands at present; to wit Idolatry in their Manner of Worship. Cruelty in their conduct of Souls and Antichristian Impiety in extolling men above God: That so my receding from the Communion of It, may be justified as no more, nor other, than a dutiful obedience to the Council of Christ, declared in our Text. But before I enter into this Point, I desire my judicious hearers not to conceive I come here to scold or Insult upon my former Brethren of the Roman Communion. I may not hate Them without hating myself; my flesh and blood and dearest friends being among them; with tender compassion I lament their Error. I could not in piety abandon the Mother at whose breast I sucked the Belief of a Christian; if with tears or sweat I could hope to wash away the stains, which corruption of time has cast upon her face, once fair and glorious: but seeing her disease appears both incurable and contagious, I was forced to a divorce. Mean faults could not give a just cause to it; they must be grievous ones, which I cannot declare without giving them their own names; the same our Text and declaration of it puts into my mouth, for just cause of the like separation, Idolatry, Cruelty, Impiety. How I came to perceive the present Practice of the Roman Church to be guilty of these faults I will endeavour to declare with the brevity and sincerity duty requires, being to speak in so Illustrious an Auditory.  
God's Providence leading me in my younger years to the Schools of greatest credit in Spain; and disposing so that having completed in them my courses of Philosophy and Divinity, I should be employed many years in teaching the same Faculties; The exercise of those Reasoning Sciences joined with my own Genius not fit for Pythagoras his School (where ipse dixit was the rule, and knowledge must be taken upon credit of the Master) got me a habit of demanding reason for the belief of Doctrines proposed. This, assisted by frequent reading of Holy Scriptures, Fathers, Counsels and Histories of the Church made me doubt of the Truth of several Tenants introduced by the use or Authority of the Roman Church, repugnant (in my esteem) to common reason, and not warranted by Divine testimony to captivate my understanding to the belief of them. Of the Truth of Holy Scriptures, of the Apostles Creed, of that of Nice and Athanasius I never doubted. Therein I acknowledged the Heavenly gift of Faith received in the Holy Sacrament of Baptism; and lifting my heart and eyes to Heaven, gave thanks to God for this Sovereign benefit in those words of the Psalm: 
Psal. 4. v. 6.  Signatum est super nos lumen vultûs tui Domine: Thou hast lifted upon us, O Lord, and printed in our hearts the light of thy countenance. Without which, certainly an understanding accustomed to search exactly into the nature of things, their Essential constitutes, the proportion of causes with effects, and to measure by these rules the credibility of them, would never give so free and easy assent to the ineffable mysteries of Trinity and Unity in the Divine nature, of the Incarnation, Resurrection, Ascension of Christ our Saviour, of the Descent of the Holy Ghost in tongues of fire upon the Apostles, and other mysteries contained in Holy Scripture and the Creeds.  
On the other side the reluctancy I found in assenting to those Tenants of the Roman Church, as opposite to other Christian Congregations, was to me an occasion of suspecting they might not be grounded upon Divine institution: all my understanding was turmoiled reflecting upon the prodigious Doctrine of Transubstantiation; alone sufficient to fright rational believers from the Romish Communion. By it we are required to believe that when the Priest pronounces those few Latin words: Hoc est Corpus meum, This is my Body, minding what he says, the substance of all the bread he lays before him, is destroyed in a moment, and instead of it, our Saviour Jesus is placed under that figure of bread personally and corporally: A wonder, though a daily one, yet far surpassing that other which once happened in the world, when God harkening to the voice of Joshua; made the Sun and Moon stand, till he completed his Victory against the Enemy invading Gibeon. 
Josh. 10.12.  And to support this wonder, a great number of others most stupendious, are chained to it. As First, that those accidents of white and round remaining, do subsist without any substance to rest upon; a thing repugnant to their nature, and to all humane understanding. Secondly, that the same accidents being converted either into vermin by corruption, or into flesh and blood by nutrition, in him that eats them, should produce a substance; which is, to give what they have not; a thing surpassing all kind of power. Thirdly, that a proper well proportioned body, as that of our Saviour, glorious in Heaven, must come down and be fitted to every Wafer, and to every the least crumb of them. Fourthly, that the same Body must lie, sit, or stand, or however, be, in a hundred thousand places at the same time. All these monstrous miracles, and more, we must swallow, to support that mystery, in spite of all reason to the contrary, without any pertinent Text of Scripture to ground it upon, (nay, many Texts opposing it, as we shall hereafter declare) and not necessity urging to it, either for verifying the words of our Saviour in the institution of this blessed Sacrament, or for the effects of it: 
St. 1●. 15.  Not for verifying the words; seeing our Saviour in the same tenor said, I am the true vine, without any alteration, either in his Person, or in the Vine. And St. Paul saith of his Corinthians, 
2 Cor. 12 27.  ye are the Body of Christ, yet meaning no conversion of substances. Nor for the effects of the Sacrament; Christ being able to convey, with the worthy receiving of Bread and Wine, what spiritual graces he pleaseth, without any substantial alteration in the Elements; as in the Waters of Baptism, he affordeth the sovereign grace of Regeneration without any alteration in the substance of the Water.  
The like repugnance I felt, in believing their prodigious Doctrine of Indulgences, Purgatory, Worship of Saints and Images, and other Points controverted with them; but smothered my doubts while in Spain; partly fearing the severity of that Country, in proceeding against Opposers of their Doctrine; partly amused with the supposition, that the Church and Pope of Rome were Infallible in their Decrees, touching matters of Faith, and so might stand with security to their Declarations. And finally persuaded by my Catechists, that it was a mortal Sin to admit willingly even a doubt in Matters of Faith. A terrible yoke, reaching to the thoughts of the heart; but conducent to their purpose of keeping in their people by right or wrong. With these Generalities, I quieted in some sort my mind, while I could see none that would seriously oppose those Tenants, nor know the Arguments against them, but by relation of Romish Writers, fashioning them so as they might better receive their stroke. For though by occasion of my Employment of teaching controversies in the University of Salamanca some years, I had a Licence from the Inquisitor General of Spain, to read prohibited Books, yet the Prohibition was so severe, that I could never come by any Book of their Opposers.  
But Divine Providence leading me to this Country, I met with persons of excellent wisdom, and great integrity; who in close and serious Disputes, gave me a different light and help to find out the truth. The chiefest of all was, the Most Reverend Father in God, Thomas Lord Archbishop of Cashell, who at his coming to that See, having notice of me, and pitying I should continue in errors, sought carefully after me; and finding me out, with admirable zeal and great dexterity, dictated by Christian charity, set upon me with solid Arguments of Holy Scripture, Counsels, Fathers and Histories; and gave me to view several learned Authors representing the Errors of the Roman Church in all the points controverted; to which I listened the more willingly because I saw a vein of Charity and Zeal of Union among Christians run through all his discourses, acknowledging the Church of Rome to be a part of the Catholic Church, though not the Catholic Church, (as they speak, excluding other Christian Congregations from that honourable Title) reverencing what in them was good, as the belief of Scripture, and Christian Creeds, the Practice of Devotion and Piety, and only reproving the Superstructures of Erroneous Practices introduced contrary to the Institution of Christ and Stile of the Primitive Church: entertaining a charitable hope of the Salvation of many of them that went on with simplicity of heart and blameless ignorance of the Errors they were bred in.  
All which sympathising with my own temper and dictates, in relation to all Christian Congregations, got in my mind a special respect and regard to his reasons. I replied to them with sincerity and liberty, according to the principles I was instructed in: Where a clear Text or pressing reason was deficient, I appealed, as to a Sanctuary, to the Infallibility of the Church; that in things surpassing our comprehension we were to captivate our understanding to the obedience of Faith proposed to us by the Church of God.  
To secure this refuge and have it in a readiness, I framed to myself, and proposed to his Grace, this kind of Demonstration: That by natural evidences, I was convinced there was a God of infinite Goodness, wisdom and power; That to these attributes it belonged, he should provide for Mankind means for obtaining their end of everlasting bliss. That by revealed Oracles common to all Christians I believed he sent down his Son Jesus Christ for this purpose in humane nature, and to show by his Example and Doctrine a sure way to eternal happiness. And providing not only for the age he lived in, but for all times to come; he left upon earth a Church furnished with convenient Laws for the foresaid end. And whereas he foretold himself, that in future times there should arise Heresies and Controversies, (as it is the nature of men) it became his wisdom and goodness to appoint a visible Judge, with infallible assistance of the Holy Ghost, to determine all Controversies emergent; which Judge was no other than the Pope of Rome, Successor of St. Peter; to whose definitions therefore we ought to stand, and so quiet our minds.  
The former part of this Demonstration had a grateful acceptance with his Grace, as being rationally and Christianly principled, and nothing averse to Piety; till coming to the later Proposition, That it became the wisdom and goodness of Christ to appoint a visible Judge Infallible upon Earth, to determine Controversies: He replied mildly, we had reason to go warily in censuring the wisdom and goodness of God, if this or that thing seeming to us expedient, were not done in the government of the World: for who can pretend to know the depth of the wisdom and knowledge of God; 
Rom. 11.33.  to search into his judgements, and find out his ways?  
This most rational advertisement took deep root in my heart, ever thirsty of reason, and open to receive it: Neither did the modesty of the Proposer diminish, but rather augment the weight of it. It was in truth the first shock that touched me to the quick, striking upon the very root of that Engine of Infallibility I leaned upon. Reflecting upon the matter in my solitudes, I perceived the weakness of the ground I built upon; I saw, that in like manner we may say, it belongeth to the goodness, wisdom, and power of God, not to permit that his Holy Law should be transgressed by vile creatures, and his supreme dread Majesty offended by despicable vermin; Nor that Pastors of Souls, (especially the Roman Pope, deemed a Vice-God upon Earth) should fall into errors, and scandalise, with wicked life, the people: And, alas! it is but too well known, he permits this. Shall we therefore waver in the Opinion of his goodness, power, and wisdom? God forbidden. Why then should we think it a failure in his providence, or goodness, if, besides Holy Scriptures, abounding in all light and Heavenly Doctrine, to such as are not wilfully blind, he did not appoint some visible Judge universal for our direction? St. Paul saying, 
2 Tim. 3.16.17.  that Holy Scriptures are able to make us wise unto salvation, that the man of God may be perfect, throughly furnished unto all good works.  
That Foundation alleging the necessity of a Judge visible, universal, and Infallible, being thus weakened, I proceeded to examine what right the Pope or Church of Rome could pretend to such infallibility, the support of all their Incredible Doctrine. And, first, the very inconstancy of their pretence to this privilege, and great dissension of their Authors in asserting it, was to me a main reason of suspecting the truth of all, and a concluding argument that they cannot be certain of having it. 
Vide Bel l. 4. de Rom. Pont. c. 2.  For some will have the Pope himself alone, as Pope, or as teaching from his chair, to have this Infallibility of Doctrine. Others will not allow it him, but in conjunction with a Council, either general, or particular of Cardinals and Divines. Others only attribute it to him in a General Council. Others neither separately nor conjunctly, and will only allow the Church Universal to be Infallible. And finally, others of the most Learned affirm even the Church Universal, 
S. Tho. Turre ●●●mata. Alphon●us a Cact●o apud Candi 4 〈◊〉 c. 4 concl. 2.  to be capable of a Material Error by Probable Ignorance, though not of a Formal and Heretical one: which in substance is to allow the Church no more Infallibility than Origen, Tertullian, or any other particular true Christian Believer hath, though subject to errors; (which Opinion if extended to make the Universal Church fallible even in Points Essential to salvation, is false). And upon so great an uncertainty of their Infallibility, they will have us to build a certain Infallible Belief of all they please to teach us; which is, to build a house incapable of falling, upon a sandy and ruinous Foundation.  
Now for their grounds for this pretended Infallibility; what is their warrant for it? Divine Scripture they say, for who but God could give such a Privilege? and what warrant have they for believing he Scripture saying so to be Divine and Infallible? The Infallible Testimony of the Church, say they again; their own Roman Church they mean. So they believe the Scripture is Infallible, because the Roman Church doth testify it; and this Church to be Infallible, because the Scriptures Testimony is for it. A circle in reasoning, which Logicians would hiss out of their Schools. Neither may Becan's escape avail him, that they deal with Christians who believe the Scripture: for no Christian, but such as they will make blind, can believe that there is any Scripture favouring their case in this particular, without clipping or corrupting it to serve their purpose. For example, Their main pillar for this Infallibility, fetched out of the 24th. chapter of St. John, 
John 14.16.  I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever, even the Spirit of truth. Their own Disciples, who ordinarily know no more of Scriptures, than what they are pleased to show to them for their several purposes; may think that Text to be pertinent for their pretensions. But who will take the liberty to read the Context before and after, will clearly find out, that the very same Text destroyeth their whole design, and taketh away all certainty of the Holy Ghost his assistance, for rendering their Decrees Infallible. The Text restored to its integrity saith thus in their own Bible: If ye love me keep my commandments, 
Mundus, id est, remanens amator mundi, cum quo nurquam est amor Dei. Gloss. interlin. Non habent spirituales oculos quibus Spiritum sanctum videant mu●●i ama●●res, Gloss. ordinaria.  and I will ask my Father, and he shall give you another Paraclete, that he may abide with you for ever, even the Spirit of Truth, whom the World cannot receive. By the first words you may see this to be a conditional promise, limited to such as love God, and keep his Commandments: by the later words you see worldly and sinful men expressly excluded from receiving that gracious assistance of the Spirit of Truth; therefore to be sure that the Pope and his Council have the assistance of the Spirit of Truth, we must be sure that they love God, and keep his Commandments; but of this we cannot have security, their own Histories relating, and the world knowing enormous vices in them.  
What they allege out of St. Paul writing to Timothy, 
Tim. 3.15.  that the Church is the pillar and ground of Truth: we freely admit it as due to the Universal Church, not to any particular; but less to one found guilty of so many and great errors, such as the Romish is; whose ambition in claiming and appropriating to itself all the commendations delivered of the Church Universal, is no less reprehensible, than as if the Scribes and Pharisees persecuting our Saviour, should appropriate to their Synagogue all the praises given to Moses and Aaron. Would not you wonder, that their chief Champion Cardinal Bellarmine, 
Bellar de sum P●n l. 4 c 2.  should bring for proof of the Pope's Infallibility, that in the Old Law God commanded Two Hebrew words, 
Exod. 20.  or Two stones, signifying Doctrine and Truth, to be put in the breast plate of the High Priest? And what then? will you infer thence more Infallibility in the Pope, than in those High Priests you bring for example? Will you make them all Infallible, even Caiphas? If we will speak in earnest, I would suppose these words so inserted, were an advertisement to the High Priest, that he was to exercise Doctrine and Truth, as becoming his place. The same advertisement I allow the Pope should have; and I wish he did always do accordingly. This is the utmost That Text can afford. And of this weight are the other Texts they bring, to assure us of the Infallibility, pretended to build all our Belief on.  
This main Foundation of the Romish Church being thus weakened; I began with more liberty to pry into, and examine exactly, the Mysteries and Tenants of both parties, Protestant and Romish. To which purpose, if I had no other notice of the Protestant cause than that afforded by Popish Writers and Informers (as long time I had not) I should have been for ever kept from adhering to it. Here I perceived a great Insincerity of dealing in the proceeding of Romanists; who to make odious their Adversaries, gathered up out of the Writings of some particular persons, a heap of some extravagant doctrines; adding thereto humane frailties of their private lives, (whether true or false, I will not debate now) but certainly such, as any wise and modest Protestant would abhor no less than any of themselves; And if he were to repay them in the like coin, he may by their own mouth do it superabundantly. For Two certain Families or Orders of them, reputed the most learned and grave of all, (but very opposite in doctrine) passing from the Gravity of Scholastic Disputes to the Scurrility of Infamatory Libels, have published of late such damnable doctrines, and hideous vices, the one of the other, as any humane, and more a Christian heart, would tremble to hear. Which, lest I should defile this sacred place, or your ears, or my own mouth, I will not relate now. But I thought it fit to insinuate to them, that this foul and kill Armour of their own against themselves is in a readiness, if our necessary defence would require to draw it; but such a necessity not intervening, I think it unbecoming an Evangelical Preacher to stir that dung; and indeed no effective way to conclude with serious minds upon so weighty a matter; being certain, that in all Congregations of men there are defects in particulars. The true and proper way (being to deal as becomes men of solid and serious temper) is, to examine these Tenants wherein each party doth generally agree with public Uniform consent: which I have done:  
And beginning with the Church of England, I find the eminent persons of it, by Uniform consent of word and writing, 
Article 20.  assert the sum of their Faith and Religion to be the Word of God, contained in the undoubted Canonical Scripture; besides which, & the plain indubitable consequence of it, they require nothing to be believed as matter of Faith. What rule could be imagined more sacred and excellent than this, for the instruction of men in Faith, and good manners? if you fancy Infallibility or Antiquity, what more Infallible or Ancient than the eternal Word of God? if Sanctity and Wisdom, what can be imagined more holy and wise, than the counsels of Christ our Saviour, the sentences of holy Prophets and Apostles? if the Lustre of Miracles, what more admirable and certain than those wrought by our Saviour, and his Prophets, and Apostles, in confirmation of their doctrine? if Universality, all true Christians do agree in embracing and honouring Canonical Scripture.  
Now as to the Roman Church; the Tenants of it, as opposite to the Protestant, shall be considered for the present to be reducible to these seven heads. First, the Infallibility and Supremacy of the Pope. Secondly, the Mystery of Transubstantiation. Thirdly, the Worship of Images. Fourthly, the Praying to Saints and Angels. Fifthly, the Half Communion denied to the Laity. Sixthly, the use of Indulgences, and doctrine of Purgatory. Seventhly, the celebrating of public Divine Worship in a Language generally unknown to the people, and prohibiting the generality the reading of the Holy Scriptures.   

Pope's Infallibility.  
As to the First, we have already declared how ill grounded their pretence to Infallibility is. 
St. Tho. 22. q. 13. Art. 3. ●●iman. ●●. 4. tr ●0. c. 6.  Now it remaineth to show how heinous a crime it is to attribute it to the Pope or his Council. Their own Divines with St. Thomas Aquinas do agree, in asserting, that of all sins Blasphemy is the greatest. 
1 p q 16 ar. 18 30.  The same Divines do accord in saying, it is Blasphemy to attribute to any creature what is proper to God; whereas God's Attributes are indistinct from himself, and so to ascribe any of them to a creature, is to make such a creature God. Now, that Infallibility is one of God's chief Attributes, incommunicable to any creature, 
1 p. q 16. ar. 8.  the same St. Thomas teacheth expressly; grounding his Opinion upon these words of the Eleventh Psalm, 
Psal. 11.1.  according to the Latin Translation; Quoniam diminutae sunt veritates à filiis hominum, that verities are maimed among the children of men. To which is consonant the English Translation of the same Text, that the faithful fail from among the children of men: 
Psal. 115. v. 11.  but more resolutely the hundred and fifteenth Psalm declareth that all men are liars. Therefore the Romanists Attributing Infallibility of Doctrine to their Pope, are guilty of Blasphemy, the most heinous of all crimes; which is evidently deduced from premises of their own Theology.  
This heinous Blasphemy of parallelling the Pope with God in the Attribute of Infallibility, is raised to a higher degree in their practice of making him Supreme and Absolute Judge and Arbiter of the Law of God and his Holy Scripture. So as for the belief and practice of all, we must stand to his Declaration; in such degree, 
Bellarmin. li 4. de Rom. Pont. c. 5.  that Bellarmine sticketh not to say, if the Pope did command Vices and prohibit Virtues, the Church would be obliged to believe Vice to be good and Virtue bad. Nay the Council of Constance professedly commandeth the Pope's Decrees to be preferred to the Institutions of Christ. Whereas confessing that our Saviour did ordain the giving of the Sacred Communion under both kinds to the Faithful people; and that the Apostles and Primitive Church did practise it so: notwithstanding they command, 
Concil. Constan. Sess. 13.  that for the future it be not given to the Laity, but under one kind. Proposing no other reason for it, than that the precedent Popes and Church governed by them, practised it so; though contrary to the practice of Christ and His Apostles. Whereby they extol the Pope to a degree Superior to God himself in the Government of humane kind. If the Laws of England were not to be understood or practised in Ireland, but according to the will and declaration of the King of France; certainly the King of France would be deemed of more Power and Authority in the Government of Ireland, and the people more Subject to him than to the King of England: So if the Law of God is to be measured by the Pope's will and declaration: certainly the Pope is above God in the Government of man kind.  
Who would believe that any Christian would presume to say, that it should be a greater sin to transgress an Ecclesiastic Law of the Pope, than to break the Law of God? 
Costerus c. 15. enchiridii. propos. 9  yet Costerus one of the chief defenders of the Romish Doctrine, sticketh not to say so much; resolutely asserting that it is a greater sin in a Priest to Marry, than to commit Fornication or keep a Concubine in his house: That Greater sin, in his opinion, being but a transgression of a Papal Law; and the other reputed by him for Lighter, a trespass against the Law of God expressed in his Divine Decalogue. What Christian ears can abide to hear such execrable Blasphemies? will they wonder now that the Pope should be taxed with that Antichristian Impiety declared by Daniel the Prophet, 
Dan. 11.36. 2. Thessa. 2.4.  and by St. Paul, who opposeth and exalteth himself above all that is called God? Here you see the Romish Church guilty of that Abomination mentioned in our text▪ of extolling man above God.   

Pope's Supremacy.  
To this enormity of robbing God of his prerogatives, is joined another of making the Pope Supreme Head, and Master of all Christians; not only in spiritual matters, but also in their temporal interests, with power to depose Kings, and move their Subjects to Rebellion against them, when they do not obey his will; as it was declared in the Lateran Council under Innocent the Third by these terrible words: If a temporal Lord warned by the Church doth neglect to purge his Land of Heresy, 
Council Laterar. c. 3.  let him be excommunicated by the Metropolitan; and if within a year he gives no satisfaction, let that be signified to the Pope, that from thenceforth he may declare his Subjects absolved from their obedience to him, and expose his lands to be occupied by Catholics. And so was done to King John of England by the same Pope Innocent the Third as it is recorded by Polidor Virgil; 
Polidor. lib. 15. Suar. li. 3. defence. c. 23.  to the Emperor Henry the Fourth by Gregory the Fourth; To Frederick the 2d. by Innocent the 4th. and to several other Christian Princes, as Suarez relates; making the Practice of Popes herein an Argument of their Power for doing so. Which kind of arguing as I was admiring in so exact a Schoolman, and reflecting upon the power of prejudice, and education even over the most sublime wits; an ingenious Divine of the University of Dublin replied facetiously, it was a very concluding argument, that proceedeth ab actu ad potentiam, being he did so, it's sign he could do it; that was good for a jest: But Suarez to be in earnest, and give consistence to his argument, subsumed, that the Church Universal did see and approve of this proceeding; and the Church being Infallible, could not approve it if not Lawful. Many other controversies would have a quick decision, if this discourse were Legal. That all saw it, is allowed; but that all approved of it freely, is denied. Force and fear made them suffer, what they would have resisted if they knew how.  
I remit enlarging upon the injustice of the Pope's pretensions herein, to another occasion; and their unreasonable exclamations against the claim of our Princes to Supremacy of power over their subjects; being they pretend no other, than such as the godly Kings of Israel had in their time over the Jews, and the Christian Emperors in the primitive Church over their respective subjects; as it is declared in the 37. Article and 2. Canon of the Church of England.  
Only I will reflect at present upon the cruelty the Pope has practised of late towards the unhappy Irish his Followers, in pursuit of his pretended power of deposing Kings; That being no matter of Faith, nor passing a probable Opinion, as Azor, Peron, 
Azor to. 2 li. 11. c. 5. q. 8. Peronus in replica sua typis data anno 1620.  and other very learned Authors of his own party do declare: If we may call probable a doctrine so damnable, that the great Parliament of France, (wherein, of 200. Votes, only 6. were Protestants, in the year 1604.) commanded Suarez his Book containing this doctrine, to be burned by the hands of the public Executioner; and ordered the Jesuits to have their preachers exhort the people to the contrary doctrine; or otherwise they should be proceeded against as Traitors and Disturbers of the public peace: Besides, all their own Divines generally asserting, that in a probable controversy, one may with safety of conscience follow the side he pleaseth: Yet the Pope prohibited severely the Irish to disclaim that seditious doctrine, let them suffer never so many penalties and suspicions for it. So zealous is his Holiness, not of the salvation of souls, but of the conservation of his own Grandeur; in having all power upon Earth at his will, and the Crowns of Kings to stand or fall at his beck! is not this to exercise tyranny and cruelty in the conduct of souls?   

Transubstantiation.  
Touching the second Point proposed, of Transubstantiation, I signified before how prodigious that engagement was, and what weak Foundation they had for it in Scripture. Now I will declare how directly contrary to Scripture it is, and to the doctrine of the Fathers of the Primitive Church. The Council of Trent accurseth such as affirm Bread and Wine to remain in this Sacrament after Consecration. 
Trident. Sess. 13. can. 2.  And yet St. Paul teacheth us expressly, and repeateth the same doctrine some five times over; that after Consecration it is Bread which is broken and eaten. 
1 Cor. 11.23, 24.  The Lord Jesus the same night in which he was betrayed, took Bread, and when he had given thanks, he broke it, and said, Take, eat, this is my Body, which is broken for you; this do, in remembrance of me. Of the Bread he took in his hand, all that followeth is affirmed, to wit, that he broke it, and that it was his Body. And whereas in a literal sense it could not be said with truth or propriety, that the Bread was his Body, as you may not say with sense, that a stick is a stone, he declareth immediately, that he spoke in a figurative sense, willing it to be a commemoration or remembrance of him; the Bread still remaining in the nature of Bread, though elevated by Christ's Institution to a supernatural and spiritual power of giving grace to well disposed Receivers. And so S. Paul in several verses after, making mention of that Consecrated Element, calls it still Bread; as often as you eat this Bread; Whosoever shall eat this Bread, etc.  
In all which St. Paul doth but conform himself to the words of our Saviour, which he relateth exactly, as set down by St. Luke in the 22th chapter of his Gospel, v. 19 And he took Bread, and gave thanks, and broke it, and gave unto them, saying, This is my Body, which is given for you: this do in remembrance of me. And when our Saviour himself thus declareth his words to be in a figurative sense, after an usual and plain manner of speaking; it is a disorder to run to a violent explication of them, containing wonders surpassing humane understanding, without any probable ground in the holy Text; as the Papists do to maintain their doctrine, with this or the like gloss: This is my Body, that is, the thing contained under those Forms, is, by conversion and substantial transmutation, my Body. So as pretending to stick to the letter, they only keep the sound of the words; and to give them sense for their purpose, they unaware produce a trope, or something darker, a paradox, repugnant to all humane reasoning, and nothing coherent with the context.  
We agree all in calling the holy Eucharist a Sacrament; why should we not then agree in taking the expressions touching it in a Sacramental way? A Sacrament, in common, is a sign of a sacred thing: Signum rei sacrae, as Divines do ordinarily define it. Why may not the Sacrament of Christ's Body be called a sign of his Body: Why may not we understand that to be the meaning of Christ's words, when taking the Bread, he said, This is my Body? to wit, this is the sign of my Body. It being usual to call Sacramental signs by the name of the things signified by them. As St. Augustine testifieth, 
Sicut ergo secundum quendam modum Sacramentum Corporis Christi, Corpus Christi est, Aug. to. 2 ep. 23. add Bonifac  saying, Sacraments are signs, which often do take the name of those things which they do signify and represent. And to our purpose addeth, that after a certain manner, the Sacrament of the Body of Christ is the Body of Christ. So the Lamb being a sign of the Passover, is called the Passover, Mat. 26.17. Exo. 12.11. The Rock being a sign of Christ suffering for us, is called Christ; 
 Baptismus dicitur Sepulchrum: sic hoc est Corpus meum, Aug. con. Faust. li 20. c. 21  and the Rock was Christ, 1 Cor. 10.4. and Baptism the sign of Christ's Burial, is called Christ's Burial, which St. Augustine applieth to our purpose, saying, As Baptism is called Christ's Burial, so is the Sacrament of the Body of Christ called his Body.  
Besides Bellarmine, 
Non enim Dominus dubitavit dicere, hoc est corpus meum, cum signum daret corporis sui, Aug. to. 6. cont. Adaman. cap. 12.  and all other Romish Writers do confess, being not able to deny it, that the words of our Saviour, touching the second part of this Sacrament, to wit, the Cup, are sigurative: This Cup is the New Testament of my Blood; Where they acknowledge a Trope in the word Cup or Calais, taking it for that which is in the Cup. Why will not they likewise admit the former words relating to the Bread to be figurative? 
Non negamus in verbo calix tropum esse. Bellarm. de Euch. l. 1. c. 11.  such pressing reasons moving to it, and such terrible inconveniences attending their construction, as hereto has been, and after shall be further declared.  
Now that the most Reverend Fathers of that happier Age taught by Christ and his Apostles were of our Opinion, taking the words of our Saviour in a Figurative sense, and the Eucharistical Bread a Type, or Sign of his sacred Body, is clearly seen by their Writings, such as could escape the blots of the Roman Expurgatory. Vererable Denis Areopagita was ignorant of Transubstantiation; and so distinguished between the substantial signs and Christ signified by them, saying: By those Reverend signs and Symbols Christ is signified, 
Dionis. Areopagita Eccles. hierar c. 2. I no & Dionisiq. cap hire. 3 Eucharistiam. vocat antony's typon Belar. li. 2. the Yew char. c. 15. n. sed hoc.  and the faithful made partakes of him. He calleth the Sacrament a Type, even after Consecration, as Bellarmin himself confesseth. So that according to St. Denis, the Elements of Bread and Wine in this Sacrament are Types and Symbols; which is to say, figures and signs of the Body and Blood of Christ; though not bare signs, but really exhibiting Christ and his Spiritual grace to the faithful, duly disposed: which being St. Denis his expression, fully agreeth with the belief of the Church of England in this particular.  
St. Chrisostom delivereth clearly the same Doctrine, 
Chrisest epist. ad. ad Caesar. co●tr. haeres. Apollinar.  saying that before the Bread is sanctified we name it Bread, but the Divine Grace sanctifying it, by the means of the Priest, it is freed from the name of Bread; but it is esteemed worthy to be called the Lords Body although the nature of Bread remains in it. But St. Austin is most eminent in clearing this point, where he bringeth in Christ thus speaking to his disciples: 
Aug● in Psa. 98.  you are not to eat this Body which you see, or to Drink that Blood which my crucifiers shall power forth. I have commended to you a Sacrament, which being spiritually understood shall quicken you. 
Contra Adamantium. cap 12.  And again he saith that Christ brought them to a banquet in which he commended to his Disciples the figure of his Body and lood. For he did not doubt to say This is my Body, 
Contra ●●austum Manichaeum.  when he gave the sign of his Body. And in another place he saith; that which by all men is called a Sacrifice is the sign of the true Sacrifice, in which the flesh of Christ after his assumption is celebrated by the Sacrament of remembrance.  
Theodoret is more emphatical upon this subject, saying; 
Theodoreus Dialog 2 c. 24.  Christ honoured the Symbols and the Signs which are seen, with the title of his Body and Blood; not changing the nature, but to nature adding grace. For neither do the mystical signs recede from their nature; for they abide in their proper substance, figure and form, and may be seen and touched etc.  
I will conclude these testimonies with one that haply may carry more weight, if not deemed Infallible, I mean of Pope Pelagius, speaking thus: 
Pelagius Papa de duabus naturis contra Eurichem & Nestori 'em. vide Picherel in dissert de missa & expositione verborum institutionis caenae Domini. Pag. 14.  Truly the Sacrament of the Body and Blood of Christ which we receive is a Divine thing; for that by it we are made partakers of the Divine nature; and yet it ceases not to be the substance or nature of Bread and Wine. And truly an Image and similitude of the Body and Blood of Christ is celebrated in the Action of the mysteries.  
I am to suppose it will be replied (for some exception must be conceived against evidences so clear and executive) that these testimonies of the Fathers are not to be seen thus in their more corrected editions; which I have reason to believe, having seen the venerable writings of the most ancient and grave Fathers of the Church, both Greek and Latin, defaced with large blots, wheresoever they were found opposite to the present Tenants and practice of the Roman Church, according to the direction of the Roman Expurgatory. They pretend that Protestants have inserted into the Books of the Fathers, those clauses favouring their own Doctrine. But who can believe, that so many weighty Volumes making up great Libraries, should be newly printed to receive those supplies? that so many clear sentences concording with the context, should be so artificially conveyed into the very heart and marrow of the Homilies of the Fathers? The contrary is the more credible to me, I having seen very ancient Libraries, which never came under the hands of a Protestant, expurged of such clauses and sentences according to the Rule of the Roman Expurgatory.  
Besides this, 
Scot in 4. dis 11. q. 3. Ocham ib. q. 6. Biel lect. 40 in Canon. Missae. R●ffens c. 1. o. 1. controv. captiv. Balil.  Scotus, Ocham, Biel, Fisher Bishop of Rochester, Bassolis, Caietan, Melchior Canus, and others, many eminent Schoolmen have affirmed, that the doctrine of Transubstantiation is not expressed in the Canon of the Bible. And certainly it was no Article of Faith, before the Lateran Council declared it for such, 1200. years after Christ, as Scotus and others do affirm. And even after this declaration, several of their chief Teachers continued affirming that Article not to be contained in Scripture; 
Bassolis, Cai●tan, ap●d Suar. to 3 Disp. 46. sec. 3. Ca●us lo● come. l. 3. sun. 2.  especially ●assolis, Caietan, Melchior Canus; and so they coined it of their own heads: for they could not declare it to be revealed, if it was not in Scripture.  
Their doctrine of Transubstantiation and Corporal Presence of our Saviour in the Sacrament of the Altar being thus ill grounded; consider how desperate is their resolution, in giving to the consecrated wafer the Worship of Divinity; nay greater than ever they give to the true undoubted God; as is well known to such as have seen the sumptuous pomp of Spain, and other Popish Countries, in adoring the Consecrated Host. Even standing to their own principles, they can never be absolutely certain of Christ's Corporal Presence under those Forms of Bread; That depending, as themselves teach, from the intention of the Priest consecrating, and his due Ordination; and this later again depending from the intention of the Bishop that ordained him, and his legal Ordination, and so upward, of endless requisites impossible to be known certainly upon any occasion, as Bellarmine, Vega, and all their Writers commonly do confess. 
Bellar. li. 3. the justif. c. 8.  What blindness therefore is it to give Divine Worship to a thing they know not certainly to be more than a piece of bread? 
Vega lib. 9 the justif. c. 17.   
Some, pressed with this Argument, did answer that they were free from Idolatry in their practice herein, because they believe that host to be God. But upon this account, the Egyptians worshipping the Sun for God, and the Israelites adoring the Golden Calf, believing it was the true God that brought them out of Egypt, and the grossest Idolaters that ever were, may plead for excuse from Idolatry, alleging unwilful mistake. To this again some of them reply, that they do not barely suppose Christ to be really present under the Form of bread; but that they know and believe it upon the same ground and motives, upon which they believe that Christ is God, and consequently to be adored. Whereby certainly they give great advantage to the enemies of Christ's Divinity; seeing they make the truth of these two things equal, that is, 
Bellar. de Christo, l. 1. c. 4.  the Divinity of Christ and Transubstantiation. And of the untruth of this bold Assertion, I will take learned Bellarmine for judge; who when he proves the Divinity of Christ, goes through nine several classes of Arguments (of which six are wholly out of Scripture) with uncontrollable strength and admirable clearness. But being to prove Transubstantiation out of Scripture, his only argument is from those words of our Saviour, Matth. 
De Sacr. Euchar. l. 3. c. 19  26. Take, eat, this is my body. And finding that proof not clear enough, appeals to the Authority of Councils and Fathers, concluding the chapter thus: Though in the words of the Lord there may be some obscurity, or ambiguity, that is taken away by the Councils and Fathers of the Church; and so passes to that kind of proof.  
But whatsoever be of Scripture for Transubstantiation, it is intolerable boldness to say, there is the same reason for the adoration of the Host, as for Christ's Divinity itself; whereas for the one we have a plain command in Scripture, and for the other nothing like it. St. Paul tells, that all the Angels are commanded to worship the Son of God; 
Heb. 1.6.  and that at the name of Jesus every knee shall bow, of things in Heaven, 
Phi. 2.10.  in Earth, and under the Earth. And St. John telleth from his Master's mouth, that the Heavenly Father commanded that all men should honour the Son, even as they do the Father. 
Jo. 5.23.  But where is the least intimation given, that we are to worship Christ in the Sacramental Bread, supposing him present there? If you answer, the general command extendeth to him where ever he is present; I say you may upon that account, as well worship him in the Sun, and in the Moon, and in any other bread, for in all he is present as God.  
I will conclude this Point with answering the argument I saw, taken for the most weighty against our Doctrine hitherto declared, of taking the Sacrament of the Altar for a commemoration of our Saviour, and spiritual partaking of his blessed Body and Blood, for the food of our souls to life everlasting, without any real transmutation of the substances. That if the Jews did take his words in this sense, they could not in reason strive among themselves, saying, 
John 5.52.  How can this man give us his flesh to eat? nor his Disciples say, This is an hard saying, who can hear it? And Christ replying, did not reprehend their misunderstanding his words, but repeated his former doctrine, saying, Except ye eat the flesh of the Son of man, ye have no life in you.  
This argument I once overvalued; but considering it better, I look upon it as a tacit censure of Christ's reply for non pertinent, to satisfy the Objection of his Hearers. Shall we pretend to understand their meaning better than Christ, to whom they spoke? or is it impossible that the malice of the Jews would not, or the simplicity of the Disciples could notunderstand the height and mysterious sense of the words of our Lord? viz. that the Elements of Bread and Wine, consecrated and taken in a Sacramental way in remembrance of his Death and Passion, should feed to life everlasting the Faithful, taking them with due preparation, as Protestants do understand in conformity with the Fathers of the Primitive Church before related: but that rather they understood them of a corporal and fleshy eating of his Body as Papists do; and so represented Difficulties which reason dictated against the like expression, such as we did in the beginning of this Discourse. You say he did not correct such understanding; but he did apparently, replying to the Objection of his Disciples; 
so. 6.63.  It is the spirit that quickeneth, the flesh profiteth nothing: The words that I speak unto you, they are spirit, and they are life. Wherewith he draweth them from an apprehension of a corporal eating, to that of spiritual feeding, conducing to the everlasting life of their souls. His reply to the Jews, signifies, they understood him, as we do of a spiritual eating, and miraculous operation, which they would not believe: and so he repeateth the same doctrine to them, with the commination annexed, that if they did not eat his flesh, they should not have life in them.   

Worship of Images.  
As to the third point, of worshipping Images, it is clearly prohibited by God in the second precept of the Decalogue; 
Exod. 20.4.5.  Thou shalt not make unto thee any graven Image, thou shalt not bow down thyself to them. This Precept they have put out of their Catechism, to give place to their own of worshipping of Images, with the same honour due to the persons represented by them; and consequently the Image of God, and Christ, with latria; of the Virgin Mary with hyperdulia; of Saints with dulias, according to the graduation they express. This to be the general Tenent with them, Azor declareth in these words, 
Constans est Theologorum sententia imagines eodem ●●nore, & 〈◊〉 honorari & c●li. quo colitu●. id cujus est image, Az●r instit mor. 〈◊〉 1. l 9 c. 6.  It is the constant judgement of Divines, that the Image is to be honoured and worshipped with the same honour and worship, wherewith that is worshipped whereof it is an Image. Nay, they will have us believe, that God did ordain so much in the first commandment, and so contradicted himself, prohibiting in the second commandment, what he commanded in the first. Lau: Vaux in his Catechism to to this Question; Who breaketh the first commandment of God, by irreverence of God? giveth this Answer; they that do not give due reverence to God and his Saints, or their relics and Images? What reverence they pretend due to Images, 
Decissione casuum conscientiae, p 1. l. 2. c. 2. sect. t●nult. Vet. d●gma Theto. 5. l 15. c. 3. s 1●. c. 14 s 8.  Jacobus de Graffijs declares fully, according to what has been said before.  
But Dionysius Petavius, one of their most warrantable Antiquaries, telleth us, that for the four first Centuries, and farther, there was little or no use of Images in the Temples or Oratories of Christians; and such as was, Pope Gregory declareth, it was only for Historical use, for information of the unlearned, not to worship them, and so writing to Serenus Bishop of Marsile, who broke down the Images that were in his Church, 
Gre. regist li 7. Ep●s 2●9. ad Serenum.  seeing the people worshipping them, saith thus; We commend you, that you have that zeal, that nothing made with hands should be worshipped; but yet we judge that you should not have broken those Images; for Painting is therefore used in Churches, that they which are unlearned, may yet by sight read these things upon the walls, which they cannot read in books; therefore your brotherhood ought both to preserve the Images, and restrain the people from worshipping them.  
This difference betwixt making an Image, and worshipping of it, is confirmed by the example of the brazen Serpent, 
Num. 21.9. 2 Kin. 18.4.  which God himself ordered to be made; which when only made and looked upon, was a Medicine; but when worshipped, it became Poison, and was destroyed.  
Learned Vasques acknowledgeth, that the worship of God by an Image is clearly prohibited in the second Commandment; and not only the worship of an Idol, saying, that it is plain in Scripture, 
Vasq in 3. p. does 94. c. 3  that God did not only forbid that in the second Commandment which was unlawful by the Law of Nature, as the worship of an Image for God, but the worshipping of the true God by any similitude. 
Nic. ph. l. 8. c 53   
Nicephorus Calixtus relating the Heresy of the Armenians and Jacobits, says, they made Images of the Father, Son, and Holy Ghost, which he censures as a most absurd thing? quod perquam absurdum est, yet they do it in the Roman Church. But S. Clement of Alexandria, of Images in general, declareth thus: 
Li. 7. Hom. & in paraen.  We have no Images in the world, it is apparently forbidden to us to exercise that deceitful art: for it is written, thou shalt not make any similitude of any thing in Heaven above, etc.  
They confess it is sinful to worship an Image terminatiuè, or in itself; but pretend it lawful to worship it relative, or for God or the Saint's sake, who is represented. A strange way of serving God to transgress his Commandment to please him.  
Saul was reprehended, and severely punished, for this kind of officiousness; when being commanded to destroy all that Amalek had, he spared sheep and oxen to sacrifice to the Lord. But that fair pretext could not excuse his disobedience; and what he thought religious devotion, was declared to be no better than Idolatry. Samuel intimating to him this fearful Verdict; 
1 Sam. 15.22, 23.  Hath the Lord as great delight in  offerings and sacrifices, as in obeying the voice of the Lord? behold, to obey is better than sacrifice; and to hearken, than the fat of rams: for Rebellion is as the sin of witchcraft, and stubborness is as iniquity and Idolatry. This being so, when God is so clear and absolute in commanding not to bow down to Images, adding to this Precept, (beyond others) special expressions of jealousy, and commination of severity against infringers of it; how can bowing down to them be justified with colours of devotion? or excused from rebellion or stubborness which is censured to be Idolatry?  
Besides, the worship of an Image terminatiuè, and not relatiuè, includes a contradiction; the very essence of an Image including relation to another; whereas nothing can be an Image of itself. Wherefore the same precept that prohibits a terminative worship, excludes a relative. But whatsoever may be intended by these expressions, how many of the commonalty take notice of that distinction? very few certainly. When they bow down to an Image, the Image itself downright they worship. Then generally they commit Idolatry in this practice, or at least a sin, in exposing themselves to a danger of committing it.  
But what of the inconveniences of this practice? one comes to a Church or Chappel loaden with Images, and before he can recollect himself and think of God, his imagination and eyes run upon those pictures, and he returns home more full of Figures than of Spirit.   

Inveration of Saints.  
Now to the Fourth; Their invocation of Saints, is contrary to God's Ordinance, 
Rom 8.34.  who hath appointed his Son Jesus to make intercession for us; who is more compassionate, better able, and more willing than any of the Saints or Angels to help us: 
Joh. ● 16.  And himself assureth us, that whatsoever we ask the Heavenly Father in his Name, 
Acts 4. ●2.  he will give it us. Contrary to this and the declaration of St. Peter, that there is not salvation in any other? and that there is no other name under Heaven given among men, whereby we must be saved. The Romish Church teacheth her children, to call the blessed Virgin Mary their life and hope, vita, dulcedo, & spes nostra, their Redeemer and Savioress; Reparatrix & Salvatrix desperantis animae: their comfort and giver of spiritual grace, irroratrix & largitrix spiritualis gratiae; with other extravagancies, certainly unwelcome to that glorious Mother of Christ, and true humble soul, who in that her famous canticle acknowledgeth her very lowliness to be the motive of God's high favours to her, 
Luke 1.46.  for he hath regarded the lowliness of his Hand-maiden. The like exorbitancies they preach and teach of other Saints. As I was considering this Point, came to my hands a paper of my own, censuring the doctrine I heard in a Sermon preached where I was present, in the City of Palencia in Spain, the year 1661. by a Friar of a certain Order, upon the Festivity of one of their Saints, saying of him, that he was incapable of erring in his doctrine; that his doctrine was of equal authority with the Bible; that whatsoever such a Saint did say, (though false in itself) he saying it, must be true. The proofs he brought for these desperate positions, were as mad as the positions themselves, and so ridiculous, that dare not relate them in this grav Auditory, though I have them in writing. Let not malice gather by this discourse that I revile the Saints, or repine at their glory; I rejoice at it, and bless God for so rewarding his Servants. What I reprehend, is, the blasphemous abuses committed in the worship of them, unpleasing certainly to the Saints.  
A facetious expression of a Spanish Preacher, may be a serious proof of this being so. Preaching upon the Festivity of a Saint, Founder of a certain Order, he feigned, that studying his Sermon, he had an ecstasy or dream, wherein finding himself in Heaven, he saw that Saint he preached of behind the door, hiding himself; and being questioned why he did so? answered, He came there, being ashamed to hear the mad expressions of his Fryers, in praising and extolling him upon such days.  
And certainly, if the Saints living in glory were capable of shame and sorrow, they would grieve and be ashamed at the proceed of their wild worshippers. Of this I made grievous complaints to the Inquisitor General of Spain, crying against exorbitancies of that kind, repugnant to all Christianity; being commissioned by himself to give him account of what doctrine I found censurable. Even then, and in that Country, I cried against these exorbitancies: but how successful my good intention to that purpose was, I do not know; for this malady groweth still: The way of getting the credit of a sound Catholic with the blind Vulgar, is, to exceed in this Practice: as to spite the Jews, and seem true Christians, they will eat more Pork than their stomach can bear: so to spite Protestants, they will run beyond all measure, even of their own principles, in advancing Saints: For one Church dedicated to our Saviour, you will see an hundred dedicated to divers Saints; for one Pater noster, ten Ave Maries; for one discourse or praise of God, a thousand of their respective Saints. Whereof I often saw, to my deep grief, sad experiences. A person of Quality lies dying; in comes a Friar of this Order, and falls with all his Rhetoric to exhort him to devotion towards the Saints of his own Order; to take the habit, scapulary or cord of it. Then comes one of another Order, and falls likewise a commending the Saints and habit of his Order, and so each one as they come. Among them all, little or no mention of our Saviour Jesus his Passion to rely upon. Would you think it is the good of that soul, or the honour of the Saint, they are zealous for; or rather the interest of the Convent? judge it you, and let others of more liberty speak it. Have pity O good God, of souls left to such Instruction.   

Half Communion.  
Touching the fifth point, of denying the Chalice to the Laity; I think it an injury to our cause to seek after any farther proof of it, than their own Confession; that our Saviour Jesus did institute, and the Primitive Church did practise the administration of the blessed Sacrament under both kinds to the people, as it is used in the Church of England. But the Roman Church thought fit to do otherwise. This confession is their greatest confusion, and too too sufficient confutation. It was to me a horror to see the boldness of the Council of Constance, confessing the foresaid, and coming down with a non obstante; That, 
Concil. Const●n. l●ss. 13.  notwithstanding Christ's institution, and the practice of the Primitive Church therein; the Council prohibited all Priests, under pain of Excommunication, to administer the Communion under both kinds to the Laity: For causes they do not express, neither do we need to labour in searching after them, it being sufficient for our purpose to know, that they can find or pretend causes to alter Christ's institutions, and introduce others contrary to them. The only reason they give for their Decree herein, is, the Authority of the Church, and some preceding Popes or Fathers, and yet acknowledging that Christ ordained the contrary. Is not this to transgress the commandment of God by your tradition? 
Ma●: 15: 3.  is not this to agree with that attribute of Antichrist; who opposeth and exalteth himself over all that is called God. The Pope would seem to clear himself from that imputation, bearing for title, Servant of the Servants of God. 
Gen: 27: 22:  The voice is Jacob 's voice, but the hands are the hands of Esau. The Pope's speech in calling himself Servant of the Servants of God, is Christian; but his Deed in preferring his own Law and Institution, to the Institution of Christ, is Antichristian.  
They cry Antiquity and Authority of the Church for this practice; and in the same breath they disclaim greater Antiquity, and more warrantable Authority of the Church, acknowledging, that Christ did institute, and the Primitive Church did practise the giving of the Sacrament under both kinds to all the people. How inconsequent is error? This only instance may assure us, that the Romish Religion, as it stands now, did not proceed entirely from Christ and his Apostles.  
If we object, that the detracting of the Cup, is the bereaving the faithful people of their spiritual food to life everlasting, by not permitting them to partake of the blood of Christ, he affirming, 
Jo: 6.5 3.  that except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. The Council tells us, We must firmly believe, and no way doubt, that the entire body and blood of our Saviour, is contained as well under the Form of bread, as under the Form of wine. But we have showed before, how little ground we have for a firm belief of their doctrine in this point. How great reason to doubt it, nay, to be assured of the contrary; and that Christ is present and taken in the Eucharist, only in a spiritual and Sacramental way: that being so, in bereaving the Faithful of the Cup, they bereave them of the whole Sacrament. For their own Divines do agree in affirming, that the consecrated Forms of Bread and Wine are essential Constitutes of this Sacrament; 
Suar. in 3 p: disp: 42: sec. 1 conc: 3:  any, they alone are the Sacrament properly, as Suarez declares, relating a great number of other Divines for the same doctrine. Therefore taking no Wine, they take no Sacrament; taking no Sacrament, they have no life in them, as our Saviour declared; and so bereaving them of the Sacramental wine, they bereave them of the life of their souls; and is not this to use cruelty to souls?   

Purgatory and Indul. gences.  
As for the sixth Article, concerning Purgatory, I do not find their Learned men so confident as the Vulgar, in fixing a determinate place for it in the bowels of the Earth; with those frightful qualities, their Legends do specify. Being contented to conclude from some places of Scripture, and by conjecture, that after this Life there must be some place to expiate or purge souls from Venial fins, or satisfy for the Temporal penalty due to Great ones, without determining whether that place be over, or under, or in the Earth; or whether the pain be heat, or cold, or darkness, or tempest, etc.  
And as the Conclusion is obscure, so is the inference of it from the premises laid. The chief place out of the Old Testament, is the case of Judas Macchabeus, sending money to Jerusalem, that sacrifices should be made for his soldiers defunct, and the gloss annexed, that therefore it is a holy consideration to pray for the dead, etc. But though the Book relating thiscase were canonical, and of certain authority, (which is not allowed) yet the conclusion pretended from it, for the doctrine of Purgatory, is not of force. For, Prayers for the dead may be made, and were made, to different purposes, 
2 Mach. 12.43.  than that of drawing them out of Purgatory. First, 
Suar: to. 1. in 3. P. disp. 10. Sec. 4.  because many learned Writers of the Romish party do teach, that God, as a good Paymaster, doth oftentimes give beforehand, the reward of services to be done in the future; and therefore being long-sighted, and always present to all the spaces of Eternity, may see now and listen to prayers, that will be made in any Age after. And foreseeing, that godly persons shall pray in the future, for the assistance of his Grace, to one dying now, may yield it accordingly. This doctrine I have seen practised in a Letter, written to myself, by one of the learnedest men in Spain, wherein speaking of the death of his Mother, he prayed to God that he might have assisted her in the later hour for dying penitent. If this go well, Prayers may be commendable for the Dead to different purposes, from that of drawing them out of Purgatory. And if the case related of the Macchabees be true, it is more likely the prayers made for the slain should have proceeded in the manner foresaid, than for bringing them out of Purgatory. Whereas in the same place is related, that those men were found to have committed a mortal sin, (which is not pretended to be pardoned in Purgatory) under the coats of every one that was slain, 
2 Mac. 12 V. 40  they found things consecrated to the Idols of the Jamnites, which is forbidden to the Jews by the Law. And though Bellarmine pretends the sin of those men should be venial through ignorance, it is but a bare conjecture, and not agreeable to the context, showing that deed to have drawn upon them God's vengeance: then every man saw that this was the cause wherefore they were slain. Their death might have been their temporal punishment; and final penitence might have freed them from the eternal, as Bellarmine confesseth, relating for it the Psalm 78. 
Ps. 78.34.  Cùm occideret eos, quaerebant eum, & revertebantur; when he slew them, than they sought him, and they returned and enquired early after God.  
But not to rely upon the  consideration of some particular Writers, if we find in some of the Ancients, prayers to be made for the dead, it was to other ends than to draw them out of this supposed Purgatory. First, to praise God for giving them a happy end in his holy Faith, and rest from their labours, as appeareth by those words of the Revelations used by the Ancient Church in the Office of the dead: 
Rev 14 13.  Blessed are the dead which die in the Lord, from henceforth, yea, saith the spirit, that they may rest from their labours. Secondly, that we should comfort each other in the death of our Friends, reflecting upon the hope of meeting them in Heavenly glory, according to those comfortable words of St. Paul, in his first Epistle to the Thessalonians, 
1 Thss, 4.13.  accustomed to be read in the same Office of the dead; I would not have you to be ignorant, brethren, concerning them which areasleep, that ye sorrow not even as others which have no hope, etc. third lie, for our spiritual instruction whether considering the good example of our faithful Brethren preceding; whether reflecting upon our mortality at the sight of death.  
All this may be seen by the practice of the primitive Christians, as it is declared by the Author of the Commentaries upon Job, inserted among the Works of Origen, 
li. 3 comment. in Job.  by these words: We observe the memorial of the Saints, and devoutly keep the remembrance of our parents or friends which die in the Faith, as well rejoicing for their refreshing, as requesting also for ourselves a godly consummation of the Faith. Thus therefore do we celebrate the death, not the day of the birth, because they which die shall live for ever: and we celebrate it, calling together religious persons with the Priests, the Faithful with the Clergy; inviting moreover the needy and the poor feeding the Orphans and Widows, that our festivity may be for a memorial of rest to the souls departed, whose remembrance we celebrate, and to us may become a sweet savour in sight of the eternal God. Whereby you see, prayers and deeds of charity used in exequys of the dead, without mention of Purgatory.  
This same Answer may serve for what Bellarmine relateth out of the fourth Chapter of Tobias, 
Tob. 4.  touching Bread and Wine to be brought to Funerals, and the custom of inviting Friends, and feeding the poor. What he allegeth of passing by fire, 
Psal. 66.12.  out of the 66. Psalms, We went through fire, and through water, but thou broughtest us out into a wealthy place; is as little effective to the purpose; for by fire, as well as by water, are understood tribulations and crosses of this life.  
What they allege out of Math. 22. where our Saviour saith, that some sins shall not be pardoned, neither in this world, nor in the world to come; therefore some sins are pardoned after this life, is no good consequence; for from a negative, follows not a positive: as from saying the Duke of Venice is not Earl of Dublin, it follows not therefore, 
〈…〉 c. 4.  some other is Earl of Dublin. Bellarmine says, the former consequence ought to be held for good, according to the laws of prudence, if not according to the rules of Logic; lest Christ should be thought to speak improperly, if no sin were to be pardoned in the other world. But upon this account you are to admit for lawful, according to the rules of prudence, this other consequence; 
Mat. 1.25.  Joseph knew not his wife, till she had brought forth her firstborn Son; therefore he knew her after, lest the Evangelist should be found improper in his delivery. And as Bellarmine, or any other Christian will not think himself obliged to admit this later consequence, so neither do we think it just to admit the former.  
The Doctrine of Purgatory being so weakly grounded, the inconveniences of it are very great, making people negligent of true repentance and satisfaction for their sins in this life in hopes of Remission in Purgatory. Besides the occasion it gives to piniful abuses in the valuation of Masses for stipend, wherein Simony would appear if that great skill of Casuists did not prevent it wherewith any sale of Sacred things is sanctified and freed from Simony by some dress of intention. What of the cheats used in receiving many stipends from several persons for one Mass? Of the cruelty used with widows, children and sometimes with creditors of the person dying bequeathing what is their right upon Clergy sometimes not in any great need of it. Wherewith under the shape of piety great impiety is often practised. But the vast lucre accrueing to the Clergy from this Doctrine, (more than any text they have for it) does engage them for the maintaining of it.  
The Doctrine of Indulgences serving that of Purgatory hath the same obscurity in the assertion and uncertainty in the foundation of it as the former. 
Suar. lib ● de fens fid. c. 15.23.  Suarez declareth that Indulgence is nothing else but a remission of the pains of Purgatory which God of his infinite goodness through the Excellent merits of Christ (to which he addeth the satisfaction of Saints) hath granted to his Church together with the power of absolving. Of the infinite goodness of God, and infinite merit of Christ, no Christian may doubt, as neither of the power of absolving given to his Church. But whether this power extendeth to the profuse grant of Indulgences practised at present by the Roman Church, Suarez is not so certain of, giving only for ground thereof Ecclesiastical tradition and ancient custom generally approved.  
But neither is the tradition so certain, nor the custom so ancient or generally approved, as is pretended. The First we meet is that of Gregory the seventh given to those of his party who would fight against the Emperor Henry the fourth which Baronius relates from his penitentiary, 
Baron. ad An. D. 1084. n. 15.  in which was promised remission of all their sins to such as would venture their lives in that holy war. The like Indulgence with remission of all their sins was granted to those who would fight against the Saracens in Africa by Victor succeeding Gregory the seventh. Other Popes following continued the same practice. Then private Bishops began to publish Indulgences to those that would give money towards the building or repairing of Churches or other public works promising pardon of the seventh or Fourth or third part of their sins according as their bounty deserved. 
Vide Morin. de Paenit, lib. 10. cap. 20.  So as Mauritius Bishop of Paris is said to have built the great Church of Notre dame there in this manner.  
But the Bishops of Rome abridged other Bishops of this power, and made great complaints that by the indiscreet use of Indulgences by the Bishops, the keys of the Church were contemned and the discipline lost, 
Council. Laeteranens. sub Innoc. 3. can. 92.  so Innocent the third in the Lateran Council. I wish the present Popes had regard to the like inconveniences still following their great profuseness in granting indulgences censured not only by their adversaries, but by the more sober of their own party, seeing clearly sordid lucre to have a great share in the conduct of them, and lose livers give reins to their vices in expectation of those boundless pardons, whose excesses I leave for others to relate, and to be considered by such as see them. 
Aquin. supl sum. q. 25. art. 20. Bonavent in 4. sent. didst 20 q. 6.   
Aquinas & Bonaventure do tell that there were some in the Church who said the invention of Indulgences was only by a Pious fraud to draw men to charitable Acts, which otherwise they would not have done; as a Mother that promiseth her child an apple to run abroad, which she never gives him, when she hath brought him to it. 
Dur. in 4. dist. 20 q 3.   
Durandus a learned and sincere writer confesseth that very little can be affirmed with any certainty concerning Indulgences because neither the Scriptures speak expressly of them, and the Father's Ambrose, Hillary, Augustine, Hierom speak not at all of them. 
Major ibi.  John Mayor adds that though it be a negative argument yet it is of force because in the time of those Fathers they were very much skilled in Scriptures, and it were very strange if Indulgences were to be found there, that they did not find them. 
Bellar de amiss. gratia li. 6. c. 3. resp: ad object. 6.  Add to this what Bellarmin saith excellently that in things which depend on the will of God nothing aught to be affirmed unless God hath revealed it in the Holy Scripture. And conclude that the Doctrine of Indulgences being not found in the Holy Scripture as now declared, you ought not to build upon it the hopes of your Salvation: but endeavour with fear and trembling to secure it by exact keeping of the Commandments of God, and following the Counsels of Christ towards a perfect life and true repentance of your sins.   

Public Prayer in an unknown Language.  
I will conclude this survey of Romish Tenants with the seventh and last point proposed of their Latin Mass, and prohibiting their flock the reading of Holy Scripture. And as to the former, of having public prayers in a Language generally unknown to the people, certainly the whole 14th. Chapter of St. Paul in his first Epistle to the Corinthians is clearly against it. For whatsoever may be cavilled touching the Object of his discourse, his reasons do evidently conclude our purpose, showing with admirable arguments, and very apposite examples, how improper and absurd an undertaking it is to speak to a people in a Language they understand not, pretending to teach or edify them. The purpose of nature by speaking is to communicate the sense of him that speaketh to the hearer: But how can that be if the hearer perceiveth not the meaning of the words he speaketh. 
1. Cor. 14. v. 17.  Even things without Life (saith the great Apostle) giving sound, whither pipe or harp, except they give a distiction in the sound, how shall it be known what is piped or what is harped? For if the Trumpet give an uncertain sound who shall prepare himself for the battle? so likewise you, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak unto the air. If we were to frame ourselves a reason to make out our Doctrine to the full, what other could we devise more apt and suitable to our pretention than this? Is not prayer ordained to raise up our minds to God? that is wont to be given for the definition of it, elevatio mentis in Deum, a raising up of our minds to God, to praise him or ask favours of him? will it not be conducent and necessary for this purpose to understand the signification of the Psalms and prayers wisely ordered to this end? to say Amen to a prayer you do not understand, may seem like the setting of your hand to a writing without knowing what it contains. What if a Jewish or other impious Minister did say a prayer containing Blasphemies against Christ or curses of the Christian people present? must they say Amen to all?  
If a Persian or some other that never heard of such proceed, did come into a Church and hear a congregation speak loud and see them make gestures, and should be told that none of them knew what the other said; would not he justly think them to be mad, and that the bvilders of the Tower of Babel were there revived? St. Paul calleth such a practice madness, laying for foundation, 
1. Cor. 14. v. 26.  that in the Church all things ought to be done to edification. And what edification can souls receive by the noise of words they understand not, more than by the ring of Bells. St. Augustine declareth how absurd a thing it is to speak in a Language the Hearer does not understand, 
Aug. the doctrine. Christ. li. 4. c. 10.  in these terms: Quid prodest locutionum integritas, quam non sequitur intellectus audientis? cùm loquendi nulla sit causa, si quod loquimur non intelligunt, propter quos, ut intelligant, loquimur; What profiteth any excellency of speech, if not understood by the Hearer? no cause being for speaking, if what we speak be not understood by them, for whose sake we speak, that they may understand. And to our purpose, we may in like manner ask, what profiteth the admirable providence and good Order of the Church, in distributing the select part and choice substance of Holy Scripture upon the Offices to be read in Churches throughout the year; if the people, whose edification is pretended by such Offices, do not understand the contents of them?  
I shall desire such as are not resolved to be blind and to shut their eyes against light, and stop their ears to reason, that they consider what advantage the Protestant people have for improving their souls in this particular. They have the word of God clearly and intelligibly beaten into their ears daily in their Liturgy. The Psalms, Prayers, Epistles, Gospels, and lessons of the old and new Testament, most exactly distributed upon respective days and Festivities, contain so much of Heavenly wisdom and piety, as alone may suffice to make a well disposed soul both Holy and wise: and very hard must the heart be, that with such continual showers of Heavenly doctrine, will not be mollified to piety and the fear of God. When the poor simple flock following the Romish Priest, wanteth all these powerful helps of piety & virtue; Their whole exercise of Religion (speaking of the vulgar which is the far greater part) being to hear a Mass now and then, and not understanding a word of it (and very seldom hearing any declaration of it) do return home as wise as they went. I saw often some of their pious people extol the happiness of some few among them, that had knowledge of Latin to understand the word of God read before them, for more elevating of their minds. Why will they not reflect upon the happiness of the children of the Protestant Church in this particular, as in many others, and open their eyes to see their delusion?  
Their leaders allege Antiquity for the practice of Divine Service in Latin. But Antiquity goes thus. In the Eastern Empire, the Liturgy was in Greek, because that was the mother tongue in Constantinople, the Court and head City of that Empire. And inferior Provinces must endeavour to conform in public exercise both of Church and State, with the Court Language. In the Western Empire, the Liturgy was in Latin, because it was the mother Tongue in Rome, that was Court and Head of this Western part. And Rome, under Pope's pretending no less command in the Provinces of Europe, than it had under Emperors, must force all to conformity of Language with itself in the public worship of God; and will exact more obedience in that point than the Emperors did: For it was not for any privilege or sanctity conceived in the Greek and Latin Tongue, that Liturgies were ordered in them; but because they were the Languages more generally understood in both Empires. And therefore exceptions from that rule, were granted to Provinces that could not conveniently observe it. So Pope John the eighth allowed to the Prince of Moravia, to have their Liturgy in the Sclavonian Tongue, because St. Paul saith: Let every Tongue praise the Lord, which was the reason given by the Pope in his Letter, related by Baronius. 
Baron. to. 10. Anno 880 n. 16. Strabo de re eccles. c. 7.  And Walefridus Strabo tells, that in his time the Divine Office was performed among the Scythians in the Germane Tongue, 
Origen count. Cess. li. 8. p. 402.  which was common to them and the Germans. Nay, Origen affirmeth, that in the primitive Churches, all public Offices of Religion were performed in the proper Language of every Country.   

Scripture prohibited.  
And lest they should learn in their Houses, what they cannot in their Churches, they are prohibited to read Scripture in their own Tongues, without licence under the hand of the Bishop or Inquisitor, by the advice of the Priest or Confessor, touching the person's fitness for it; and who presumes to do otherwise, is to be denied absolution. This is commanded in the Fourth Rule of the Index, 
Index li. prohib. Alex 7. Rom. An. 665.  published by Order of the Council of Trent, and set forth by the Authority of Pius the Fourth, and since by Clement the Eighth, and lately enlarged by Alexander the Seventh. 
Mat. 4.4.  This is cruelty to souls; Christ declaring the Word of God to be their food. And Scripture itself so often inviting us to the reading of it: St. Peter thus exhorteth to it, 
2 Pet. 1.19:  We have also a more sure Word of prophecy, whereunto ye do well, that ye take heed, as to a light that shineth in a dark place till the day dawn. St. Paul commendeth to us the reading of Scripture, as written for our instruction and comfort, 
Ro. 15 4. 2 Tim. 3.15. Act. 17.11.  and as able to make us wise unto salvation. St. Luke praiseth the Inhabitants of Berea, in that they received the Word with all readiness of mind, and searched the Scriptures daily.  
The Holy Fathers of the Primitive Church, were of the same spirit of exhorting the Faithful, to the reading of Scripture for their comfort and direction. St. Clement, 
Clement. Epist. ad Corin. p: 58.  for remedying a dissension happened among the Corinthians, writes thus to them: 
p: 61.  Look diligently unto the Scriptures, which are the true Oracles of the Holy Ghost. He addeth after, Take St. Paul 's Epistles into your hands, 
p. 68  and consider what he saith, and praises them for being skilled in the Scriptures; Beloved, says he, ye have known, and very well known, the Holy Scriptures; and ye have throughly looked into the Oracles of God; 
Ignatius epist. ad Philad. Policar. Epist. ad Philip. Clem. Alexand. Strom. 7. p 72.  therefore call them to mind. Of the same mind was Policarp, Ignatius, and the other Ancient Fathers. Clemens of Alexandria mentioneth the reading of Scriptures among Christians before their Meals, and Psalms, and Hymns at them.  
What makes the present Church of Rome so vigilant to the contrary, in keeping their Flock from reading Scripture? One reason they give, and another they keep to themselves: the reason they give, is, that Heresies did arise from the abuse of Scriptures. Be it so, but who were the abusers? certainly Priests, Monks, and Friars more frequently; and of them the most Learned. Turn to Records, and you shall find it to be so. Then if this Argument proves any thing, it will obtain the banishing of Scripture from among the Learned, and out of all the world. Proving so much, (which is too much) it proveth nothing. Meat and drink is the ruin of many, shall they be banished therefore out of the World? No, let the creatures of God serve his servants, and let the abusers of them have their punishment in the very abuse they commit. Let this Heavenly Lantern, which God set up in his House, the Holy Church, to guide us in the dark ways of this life, shine to all Christians.  
And, that weak eyes may not be dazzled by the brightness of it; let this be the general rule for all to read Scripture: Where they find it clear, let them embrace it devoutly, and frame their lives accordingly: where it appears obscure, let them humbly pray the Lord, he may help them with light to understand it, and wait patiently upon his pleasure for doing so. In the mean time, they may be assured, that all necessary knowledge for Faith in God; to serve and praise him is fully contained in what is clear of Scripture. So St. Augustine affirmeth; 
Aug. de Doctrine. Christ. l. 2. c. 9  In iis quae apertè in Scripturâ posita sunt, inveniuntur illa omnia quae continent fidem moresque vivendi. Whereof St. Paul giveth an ample testimony, saying, 
2 Tim. 3.15.  The holy Scriptures are able to make thee wise unto salvation: through Faith which is in Christ Jesus: and are profitable for doctrine, for reproof, for correction, for instruction in righteousness. That the man of God may be perfect, throughly furnished unto all good works.  
The Holy Fathers do agree with St. Paul, in this his Opinion of the profit of Scripture, for our spiritual instruction. St. Basil commends them as the best remedy for all the passions of the mind. 
Basil. in Psal 1.  St. chrysostom reflecting upon that great meekness of David, in letting Saul go free, when he had him at his will in the Den, commends to all the memory of that example, 
Chrysost. Homil. 1. de Davide & Saul.  saying, It is impossible, that a mind conversant with this kind of Histories, should be overcome with passions. St. Jerome saith, that infinite evils do arise from ignorance of Scriptures. From hence most part of Heresies have come; from hence a negligent and careless life, and unfruitful labours.  
The reason given by Papists against reading of Scripture being thus confuted; would you know what reason it is that they have, and keep to themselves? Very many say it is, for keeping the people blindfolded, that they may not see the Ignorance of their Ministers, nor the Corruption of their Mysteries It seems they have declared so much themselves, in a Council of Bishops met at Bononia, for restoring the dignity of the Roman See, 
Conc. de stabilien. Rom. fid. p. 6, apud Stilling-fleet opere de Idololatria, Rom. ecc. pag. 201.  by Order of Pope Julius the Third: the chief advice they gave, was, that by all means, as little of the Gospel as might be, (especially in the vulgar Tongue) should be read in the Cities under his jurisdiction. Adding that Book to have been the cause of that great decay of their former lustre, and concluding thus; And in truth if any one diligently consider it, and compare it with what is done in our Churches, will find them very contrary to each other; and our very doctrine not only to be different from it, but repugnant to it. Thus God was pleased they should discover their intention, & that it should be published for undeceiving the misled by them, as written by several grave Authors; who, I suppose, would not publish it, but upon sufficient ground. And is not this to use Tyranny over souls?   

Third Point.  
Now I will come to the third and last Point proposed of my Discourse, which is, to conclude from what is said hitherto, that the resolution I took of withdrawing from the Communion of the Roman Church, was just and necessary. My whole Discourse upon the Text prefixed, is but one Syllogism, whereof the major Proposition is this; That if we should find a Church or Congregation convinced of Idolatry, Impiety, and Cruelty, in the public established practice of it; we are to forsake the Communion of it. This is the doctrine of our Saviour, contained in the words of our Text, as appeared by the declaration and proof of it in the first Point. The minor is, That I found the present general practice of the Roman Church, convinced of Idolatry, Impiety, and Cruelty: The Conclusion is, that the Resolution I took of forsaking it, was just and necessary. No Christian may deny the major, it being Christ's doctrine, as appeareth by our Text. If the minor be true, no good Logician may deny the conclusion. The truth of the minor, touching Idolatry, seems to be sufficiently proved by what is said concerning the Worship of of the Eucharistical bread, and of Images. And touching Antichristian Impiety by what is declared of their opposing, and preferring the Pope's Laws to the Law of God; making the Pope Sole and Supreme Arbiter of God's Law, giving him the Attribute of Infallibility proper to God alone; abrogating Christ's Institution in the Administration of the Eucharist or Communion, and Establishing another contrary to it. Bereaving Christ of the title of sole Saviour and hope of human kind, by calling the Virgin Mary their Saviouress and hope. Advancing the honour and worship of Saints beyond that of God, by dedicating more Churches, and saying more prayers to them than to God  
Their Cruelty in the conduct of souls appeareth too much in what we have said of bereaving the Christian people of the Fruit of the blessed Sacrament of the Altar, in their practice of half Communion: in depriving them of the benefit of their soul, having public Divineservice in a Language not intelligible to them, & of the liberty of reading the word of God in his Holy Scriptures. Their Tyranny over Princes, in deposing them from their Crowns and dignities, and moving subjects to bear arms against them. Their severity used with the Irish in pursuance of their pretention herein.  
To this may be added their Tyranny over consciences in forcing them to the belief and defence of Doctrines repugnant to their judgement, and not established by Catholic Faith; as may appear in their violence about forcing all to believe and declare for the conception of the virgin Mary without original sin; so many clear testimonies of Scripture being against it as affirm, that all men did sin in Adam; that Christ was universal redeemer from sin, and Saviour of all mankind. And not one word to be found in favour of the Exception they pretend for the Virgin Mary, besides their voluntary, and very often frivolous applications of Texts, never intended by the Author of them for their purpose. So whatsoever is said by Solomon of the Spouse in his Canticles, of wisdom in his Proverbs, etc. that may seem to have some sound or cadency, suiting with their intention, is taken up for a sure Oracle, declaring the immaculate conception of the blessed Virgin. But what strength is wanting to their Texts, is supplied by Force and Art; two Orders being engaged in that quarrel, for the immaculate conception; the one numerous among the people, and violent in stirring them to abuse the Houses and persons of their Opposers: the other prevalent with the Peers and Prelates, and with the Popes, to engage all in their Quarrel; obtaining fearful Excommunications against Opposers of their doctrine by word or writing; ordering that in Universities none may have Degrees, in Churches none may preach, but such as will protest publicly for the immaculate conception, with other many violences used to extort such protestations. Of which Protestants how many do Protest against, what in their mind they judge to be truth, God knoweth. For my part, I am slow in judging of men's thoughts; but I dare judge, that if their Definitions touching other Points controverted did proceed after this manner, I am not obliged to take them for Infallible.  
What of their cruel censures of their Fellow Christians, not subject to the Pope of Rome, excluding them, and the rest of human kind, not living in that Communion, from all hopes of Salvation; wherein they not only oppose Truth, but belly their own Principles, as was clearly made out, in a Treatise I was forced to pen some years ago: When being questioned by some of the Nobility, whether one baptised, knowing the Lord's Prayer, the Ten Commandments, and the Creed, and endeavouring to live according to them, ready to believe what he understands to be true Catholic Faith, guilty of no obstinacy in misbelieving any Article of it: Whether such an one may be saved, though he be not of the Communion of the Roman Church. I answered, he may; and was truly a Member of the Catholic Church, notwithstanding any calling the Vulgar gave him. And having understood I was censured for this Doctrine in absence; (though none opposed me in presence) I penned a Treatise in Latin, wherein I demonstrated by evident Testimonies of Scripture, Councils, Fathers, Authority of Divines, and Declarations of Popes, that the Doctrine I delivered was Catholic Faith, and the contrary of it was Heresy and Blasphemy. Copies of this Treatise were given to them of more Authority and Learning, of the Romish Clergy in the Kingdom, and are among them these 3. or 4. years, and none yet could show in it any thing untrue, or ill grounded; yet all conspired against the publishing of this said Doctrine, as being prejudicial to the Romish Cause; because thence followed, that Protestants may be saved, and that many called Heretics, would not be such indeed. To which I answered, that I found great conveniences in those things they represented to me for inconveniences; being hearty desirous that all men should be saved, and that of them called Heretics, none of all should be such in truth. And come what will of my Answer, I cannot but answer truth when I am questioned.  
I replied to their complaints of that, with the words of Job, 
Jo. 13.7.  Will you speak wickedly for God, and talk deceitfully for him? Or as the Latin Text hath; Num quid Deus indiget vestro mendacio, ut pro illo loquamini dolos? Does God need your lies, and that you should use cheats in his cause? surely he does not. And so I concluded, it was not the cause of God, or good of souls, they zealed, but the Grandeur of the Roman Court, and their own pretensions with it; which I would not advance with telling lies, or concealing truth. Let them soothe one another with those compliances, as those Owls and Sirens Isaiah represents, answering one another in the ruinous Houses of Babylon; Respondebant ibi ululae in aedibus ejus, 
Is. 13.22.  & sirens in delubris voluptatis. Odious Night-birds, & lewd Sirens keep correspondence in Babylon. But the children of Light, and Lovers of Truth, will not listen to their charms, nor yield to their cheats.  
They deceive the simple with saying, that Protestants do allow Papists may be saved; but Papists do not allow that Protestants may be saved; and thence conclude, that both parties approving of the Popish Religion for a sure way to salvation; it is to be reputed for the most secure but in neither do they say truth; for no learned Protestant does allow the Popish Religion in general, and absolutely speaking to be a secure way to Salvation. For all do agree in affirming, that many of their Tenants and practices are inconsistent with Salvation; though ignorance may haply excuse many of the simple sort; but not such as know, or with due care and inquiry, may know their error.  
On the other side, all learned men of the Roman Church do teach, that all Protestants baptised, 
Laiman: l. 2. tr. l. c. 13. Vasq. q. 1. disp. 126. Castropal. p. 1. tr. 4. disp. 1. q. 11. p. 1. diffic. 4. aetatis apud ipsos.  and believing the common principles of Christian Religion, not convinced of any error against the Catholic Faith, but conceiving they follow the truth of it, are not Heretics, but Members of the Catholic Church; and so endeavouring to serve God according to the rules of their Belief, may be saved, as formerly declared. And it is a high point of rashness, and want of Christian charity, to judge of any particular, without special ground that he does not live with that sincerity of mind and belief, that he is in the right. Such presumptuous censures are injurious to the goodness of God, and Disturbers of human quiet. For truly, if by reason of the diversity of tempers, abilities, educations, and unavoidable prejudices, whereby men's understandings are variously form and fashioned, they embrace several opinions, whereof some must be erroneous; to say that God will damn them for such errors, they being lovers of Truth, and desirous to serve him; is to rob man of his comfort, and God of his goodness. In which rash proceeding, the commonalty of the Romish party are beyond all men presumptuous and malignant; and their learned men that do favour, and not rebuke their malignity therein, may justly fear God's displeasure, & that Christ will disown them for followers of him, as void of charity, the chief mark he gives of his Disciples, saying; by this shall all men know, that ye are my Disciples, 
Jo. 13.3.  if ye have love one to another.  
Hereunto I may add the great tyranny and cruelty they use to souls in the practice of Confession. On the one side, they increase the rigour of it with additions of severity, obliging to such minute expressions of the most loathsome circumstances of secret thoughts and deeds, as render it the most heavy of Christian Duties. And on the other side, they put so many stops to the execution of it, by reservation of cases not to be absolved, but by determinate persons; that it occasions lamentable perplexities of souls, and proceed against the dictates of their Conscience. Which cruelty is farther increased in many places, by the sordid avarice of their Pastors, making poor souls believe they may not confess but to their own Curates, and refusing to hear their Confessions, without receiving Money for it. I will not be so unjust to the Roman Church, as to fasten this later abuse upon the whole body of it, it being but the fault of some corrupt members. I am not so malignant towards her, as to throw the dirt of her feet in her face; whereas I would, if I could, wash away all her stains with the blood of my heart. But even her feet are so haughty, and ill sufferers of correction, that endeavouring to reform this abuse, with intimating Decrees of Councils and Popes against it, and representing the miscarriage of souls by it; I had no other fruit of my labour, but spite & hatred, for pretending to cure this malady; which joined to many other experiences of their distemper, to be both incurable and contagious, I resolved upon this conclusion: 
Jerem 51.9.  We would have healed Babylon, but she is not healed, for sake her.  
But thou, O Father of mercy, Lord Omnipotent, to whose power all creatures are subject, who canst hold in with bit and bridle, such as will not approach to thee; forsake not that Church, nor any other Congregation of men redeemed by the precious blood of thy Son Jesus. Illuminate them all with the glorious beams of thy Heavenly Light: Reduce them by the powerful ties of thy grace, to perfect Union in Truth and Charity, to serve and praise thee duly in this life, and join together in thy Glory, in Life everlasting. Amen.  
FINIS.