Church Representative or is so acknowledg'd by the whole Body Diffusive which is still equivalent to it And the currant passing of the Book and general Reception of it amongst Catholics argued strongly enough that it was exact as to all this But because I design'd that Book for the Public I did not content my self with the bare stating such our Avow'd Doctrins or Articles of Faith but I likewise added short Expositions in relation to some Protestant Objections generally made to each Article of How can this be Wherefore is this c. And the Expositions I own to be no Articles of Faith but only some receiv'd Notions relating to the Articles of our Faith as they are oppos'd by Protestants or search'd into by the Curious And these were so far from being my Private Sentiments that the Reader may find the same in our Ordinary Scripture-Catechisms of which there has been Printed in this Nation in a few Years not less than Twenty thousand And I hope so general a Reception is sufficient to justifie them against all Cavillers and to convince any considering Men that to Assent to the Catholic Faith as so Expounded which is so contrary to what Protestants say or to the Pulpit-Popery is sufficient for any Member of our Church And if there be other ways of Expounding the same Articles there 's no Inconvenience in this since where the Faith is the same there may be variety of Opinions as to the How 's or the Whys And this I hope the Answerer will understand if he please but to review The Exposition of the Doctrin of the Church of England in which tho' the Author undertakes to propose That Form of Faith that is openly profess'd and taught without any Disguise or Dissimulation in the Church of England as he says Pref. pag. xvii yet I fancy amongst those Expositions he 'll find several Opinions of Private Doctors instead of Points positively so determin'd by that Church Let him but look over that a while and I believe he may have as much reason to call in question the Title of that Book as that of the Bishop and that according to his way I think it ought to bear thus An Exposition of Some bodies Private Sentiments concerning the Doctrin of the Church of England I leave him to consider this a while but I beg him to be Civil with the Author and use him tenderly for if he should deal roughly with him as he do's other his Adversaries and call him Madman or Fool he might take it unkindly and tell him this do's not agree with his Coat I believe 't is better advise him to take some other honest Employment as to Dig or make Almanacks rather than write Controversie for this Gentleman can tell him that to Impose upon Men in Books of Divinity and to take a convenient Stand near the Town is much alike for the Honesty of the Undertaking I expect he 'll take some pains with him since he is resolv'd to spend no more of his time with the Vindicator or Representer These he says are like to be Priviledg'd Persons as to him since he 's resolv'd to Answer them no more they are not it seems so Good-natur'd as to be Confuted by him and he takes it unkindly at their hands But however those who know how abusively he treats his Adversaries must needs take this for no small Privilege And therefore We cannot but thank him for this his Resolution tho' late of calling us Knaves or Fools no more Which in his Language is the short of his Making Replies FINIS THE CONTENTS THE Preface to the Reader  First Character of a Pulpit-Papist Pag. 13. Second Character of a Pulpit-Papist 15. Third Character of a Pulpit-Papist 16. Fourth Character of a Pulpit-Papist 19. Fifth Character of a Pulpit-Papist 25. Sixth Character of a Pulpit-Papist 27. Seventh Character of a Pulpit-Papist 29. Eighth Character of a Pulpit-Papist 34. Ninth Character of a Pulpit-Papist 35. Tenth Character of a Pulpit-Papist 38. Eleventh Character of a Pulpit-Papist 39. Twelfth Character of a Pulpit-Papist 42. Thirteenth Character of a Pulpit-Papist 45. Fourteenth Character of a Pulpit-Papist 50.
approv'd by our Church Which is so far from being True that the only ground for it appears only in the Practice of some profligate Men which is a way of Representing that if follow'd will draw even the Infinite Mercy of God under the same Scandal there being not wanting many Christians who presuming upon This continue on in their Wickedness without Remorse The Fourth is a most odious Character of an Institution allow'd even in the Church of England a meer piece of Drollery and a Demonstration of the admirable skill these Men have in making the best of things Ridiculous And what wonder that We are set out thus Black and Deform'd by them who have no more respect for their own Church than thus to expose what she approves But of this we have spoke before The Fifth is a great Calumny and only an empty Consequence of the Preacher instead of what we Profess And tho' the Apologizer pretends to make it out viz. That we are bound to Ignorance by Vow and instances in the Monks Friers and other Religious Men yet every Library in the Christian World is an evident Confutation of this weak Pretence whilst the greatest part of Books of all sort of Learning that are extant have those very Men for their Authors who are thus confidently asserted as bound to Ignorance by Vow The Sixth is a most gross Abuse of Bellarmine who do's not say that We are bound to believe Vertue to be Bad and Vice to be Good if it shall please his Holiness to say so as the Preacher positively declares but on the contrary defends that 't is impossible for the Pope so to Err as to declare Vertue to be Bad and Vice to be Good it being his Opinion that he is thus Infallible This is the Doctrin this Author absolutely stands to and proves the former words of the Preacher are only us'd by Bellarmine not as his Assertion but only as an Inconvenience which he says would follow if this Doctrin of his were not true Just as if I to prove that the Scripture cannot Err in Commanding Vice or Forbidding Vertue should thus argue If the Scripture could thus Err in Commanding Vice or Forbidding Vertue we should be bound to believe Vertue to be Bad and Vice to be Good because we are bound to believe that to be Bad which the Scripture Forbids and that Good which it Commands And what Absurdity in thus arguing ab Inconvenienti when I have before positively asserted that 't is impossible it should so Err And yet this is our Case in which the Preacher most abusively and falsly sets out the Inconvenience from which Bellarmine argues for his Conclusion or Doctrin which is a most inexcusable Aspersion I desire the Reader to examin this Place of Bellarmine De Rom. Pont. l. 4. c. 5. to discover which Side is to be condemn'd whether Bellarmine of Impiety or the Preacher of Forgery and this because I find this same thing urg'd against Bellarmine not only in this Sermon but likewise in others and by our present Apologizer too pag. 30. The Seventh is utterly False it being no indifferent thing in our Church whether the Clergy live Honestly or not since for them to live not Honestly is certainly a most grievous Sin no less than Sacrilege And is it indifferent whether they Sin or no The Apologizer dares not undertake to make this good and therefore he falls much below the Preacher pretending only that more care is taken that they live Singly than that they live Honestly and this chiefly because the Punishment for a Clergy-man that Marries is much greater than for one that keeps his Concubine Which is as much to the purpose as if I should say that according to the Principles of the Church of England it matters not whether her Members turn Turks or no And then should bring this for Proof because she has severe Penalties even of Death it self for such as become Papists but none at all for those that turn Turks And because 't is thus evident that she takes more care in the One Case than in the Other Is this enough to justifie a Preacher in declaring that the Church of England is careful indeed to preserve her Professors from Popery but whether they turn Turks or not with her it matters not Yet this is the Method of setting out the Papists in their true Colours and if you challenge them of Misrepresenting they take it ill forsooth and with the Woman in the Proverbs c. 30. wipe their Mouths and then ask What Evil have we done For my part I cannot tell what Evil they intend or how far their Interest or Passion puts them upon Arguing in defiance to their own Conscience but this I am certain that they most grosly abuse us in setting us out thus Black and Odious to their Hearers upon such Imaginary Grounds and the vain Constructions of their own prejudic'd Phancies which are so fertil in producing Consequences such as are serviceable to their Turn that I cannot imagine any thing of Christianity so Perfect and Complete in it self beyond Exception as to be capable of standing the Test of this Church-of-England-Method of True Representing The Reader may have observ'd in the perusal of these Characters and more at large in the Advice to the Pulpits what ways they have to run down Innocence with Applause and Triumph What fly Insinuations and pretty Pretences they make use of to work the People into the Belief of what they please How safely they can Practice what they are actually condemning in their Neighbor What excellent Turns they can give to Authors bend a Text to the best Advantage Gloss to Admiration make the most Sacred things look Prophane and Ridiculous These and many other such Sleights and little Arts may be seen in these Instances and Characters which are so unjustifiable upon this score that I profess I would not be guilty of dealing thus unjustly or wronging even the most undeserving of Neighbors in this nature for a thousand Worlds since I am satisfied I must first lay aside Conscience and the thoughts of Salvation before I could enter upon so unwarrantable an Engagement I do not here accuse any Adversaries of knowingly incurring this Guilt but I fear Education innate Animosity Interest or other Passion so far biasses their Judgment as to make the most Unreasonable of Methods appear to them Just and Reasonable All that I 'll say at present is that if to be a Papist is to be that which is here describ'd in these Characters that then certainly to be a Papist is to be the Worst of Men that 't is but Just the Pulpit's should expose his Errors and Abominations and the People hate and detest them and that 't is so far from being a doubt whether he be a Christian that 't is certain he can be none and that if he be bound to Believe and Live according to the Principles here laid down he can have no Right to
of it he 's no True Son of the Church of England So that tho' the Teachers of this Communion as Establish'd by Law are very industrious to dissuade their Hearers from all Implicit Faith in assenting to Divine Mysteries deliver'd by the Church but that they must be sure not to move one Step beyond their own Sense and Reason otherwise they 'll â—ot believe like Men but pin their Faith on other Mens Sleeves and blindly be led by the Nose Yet when they turn on the other Sâ—â—â— and â—â—e to hear what Popery and the Papists are here they may run oâ— as blindly as they please an Implicit Faith is now more to the purpose Upon this Implicit Faith they may Hate them on this they may Rail against them 'T is not now here Search and Examin and then Believe and Speak as far as by your own knowledge you find to be True But a Genuine Son of the Church of England is to have a good Stock of this Implicit Faith by him and to Believe and Speak tho' he knows nothing at all And this it is I have often observ'd that Those who are the greatest Begots and rail most bitterly against the Papists are They that know the least of them not so much as my Country-man above not Two Families But why this Vneven kind of Dealing in Men that pretend to so much Conscience and Reason If a Member of the Church of England must not assent to any Mystery of Christianity upon an Implicit Faith for fear of Vnmanning himself forsooth why should he so unworthily betray his own Reason in taking up Calumnies upon Trust for the ruining his Neighbor As if the believing rashly of God or of our Neighbor were not both destructive and to be avoided by every good Christian For my part all that I pretend to here is that all Good Protestant would observe the Rule so often prescrib'd from the Pulpits of Search and Examin That they would Try and see what the Papists are before they condemn them But 't is not in the Pamphlets Books and Sermons of Protestants I would have them seek for this Information for all these I look on only as so many Painted Cloths or Popular Harangues design'd for the making of Crowds and encreasing the number of Admirers No what need of taking it thus upon Trust when at this time there are none but who have opportunity enough of seeing and knowing the Papists themselves and letting their own Eyes their own Ears tell them what the Papists are instead of going to a Lecture and receiving it upon Trust from those who at the same time they are telling what the Papists are are informing their Auditory how silly and unreasonable a thing it is to take things upon Trust and to be contented with an Implicit Faith when they may with much more Security follow their own Sense and Reason their own Eyes and their Ears 'T is thus then I desire Papists should be try'd after the Protestant Way I would have every one examin and see what the Papists are with whom they Converse with whom they Trade or have any Dealing such as are of their Acquaintance or Neighborhood consider and reflect on those who are in any Public Post let them use all their Senses and Reason and strictly look into their Way of Living and Dying their Conversation the Care and Pains they take in order to Salvation and then let them speak freely upon their own knowledge whether the Papists are generally the worst of their Neighborhood whether they are less Conscientious less Humble less Charitable c. than others of any other Persuasion But especially let them have a particular regard to such as are Converts to the Catholic Communion and observe them with a watchful Eye 't is certain if Popery be as Black as 't is Painted and so many Degrees worse than Protestantism 't will be impossible for a Man of Protestant to become Papist but 't will soon be discover'd in the Immorality of his Life and Actions Let these Converts therefore be rigorously observ'd to see whether with the change of Religion they change their Lives too for the worst and appear under all those Foul Colours that are pretended to belong to Popery Let them see in particular whether upon being Papists and going to Confession they are now less scrupulous of offending God and more Debauch'd than they were before as 't is said of the Papists in Protestant Sermons viz. That Confession tends Good Advice to Pulp p. 53. Answer to it p. 21 25. to the Debauching both Laity and Clergy and that the Papists make no other use of Confession than what profess'd Drunkards do of Vomiting Let 'em see whether they take less care of Repenting than they did before or Sin now more confidently presuming upon Popes Pardons and Compounding with Heaven for Money Whether they are less Attentive at their Prayers Dumb and Sensless like Idols at their Devotions in the Church Whether they are so stupid as to Pray to Images To change Scripture into Legends To neglect Repentance because of Purgatory To esteem every thing Meritorious that is for the Church's Interest c. Let all Converts be strictly observ'd as to these and such like Points which are the common Pulpit-Characters of Popery If it be true what is thus solemnly asserted with the Bible in Hand the Truth of it must necessarily appear for these are not meer Speculations confin'd within the Heart and Head but they are such Principles as influence the outward Man and must indispensably regulate the Actions of ones Life so that if this be the common Doctrine of Popery 't will be impossible for so many Professors of that Religion every where to be found and not to discover such an abominable Belief of their Heart in the common Practice of their Lives Since therefore we are come to things of Practice and Fact of which every Man 's own Eyes and Ears may be Judge I challenge Protestants in their own Way I appeal from the Pulpits to the Pews and instead of Implicit Faith pinn'd on the Pulpits require the People to make use of their own Senses To these we are contented to stand and to their Arbitration to refer all the Debate of Misrepresenting If our Lives and Actions our Conversation Living and Dying are so much worse than all the rest of our Neighbors answerable to what we are accus'd of from the Pulpits We are deservedly evil spoken of and for my part I shall willingly receive the Sentence of having my Hands ty'd from ever Penning any thing for the future in favor of a People of such pernicious Principles and detestable Practices and the Church of England I 'll own acquitted from the Charge of Misrepresenting Now in this Appeal I cannot expect that there shall be none Wicked or Scandalous found in our Communion 't is well known that the Perfectest of Creatures the very Angels in Heaven could not pretend to this while
Pazzi the Revelations of St. Bridget c. And these are made use of to shew what unlikely Stories the Papists swallow and upon what false Grounds they build their Belief Now who would not believe that Those who make these Invectives should be careful in avoiding what they pretend to Reform and be sure not to out-doe the Papists in the very thing they condemn them And yet see their Fate Whilst they are drawing out the Character of Papists in these Colours they e'en make a most exact Resemblance of themselves and Protestant Preachers are no sooner Challeng'd in their Pulpit-Narratives but we are bid consult the Authorities they went upon and what Authorities are these We are sent to the Quaker Vnmask'd to the New Discovery to Foxes and Firebrands And these are stil'd the Authorities they go upon As if these were more Authentic than the Miracles of S. Xaverius which have been so strictly Examin'd that even some pretended Reformers themselves have judg'd them worthy of Credit And here while I am upon this Subject I cannot but admire some Protestant Preachers Writers and other otherwise sober Laymen of late who take upon them thus to Ridicule and slightingly to wonder at the Papists for this their Fond Credulity forsooth in relation to Old Legends and Modern Lives of Saints Whenas if these same Preachers and Lay-men do but look a little back over their own Shoulders they cannot but see yet in sight such a Heap of Monstrous Legends I mean the Perjuries and Contradictory Fables of Oats and Tong c. solemnly Preach'd up in Pulpits by the most Eminent Men of the Nation and as eagerly swallow'd by infinit numbers of the People that they cannot without Confusion censure the Credulity of the Papists whilst they consider how deeply they themselves have given such Credit to Impossibilities And this is very observable in the way that there is scarce any thing in all those Books objected upon this score against the Papists whether Ancient or Modern Legends but however incredible it may appear yet generally is all in order to a good End and to the working Christian Effects in the Reader scarce a Miracle related but raises the Admiration of God's Power his Goodness and Mercy scarce a Passage but is a Recommendation of some Vertue an Encouragement against Vice c. and cannot be read without a great Spiritual Advantage to every unprejudic'd Christian In such things as these it is the Papists are condemn'd for over-credulous tho' even as to all these too the Church lays no Obligation on any of Assenting or Subscribing to the Truth of them but allows them to be read as it do's other History to which every one gives credit in proportion to the Authority which they find for what is related But whilst the Papists are thus reproach'd for being of too hasty a Belief in things of this Nature see which way the Protestants lean They are taught not to be too Credulous in things relating to God to the Works of his Power and Goodness c. No here they are bid be Cautious to be Prudent not to Trust to others but be sure keep close to their own Sense and Reason and not to believe Rashly or Blindly But then let them but turn on the other side and let the Matter be nothing of God or Heaven but against Popery and the Papists here They believe without Restraint there 's no Miracle too great no Extravagancy so Improbable no Legend so full of Contradictions but 't is receiv'd without scruple and as greedily swallow'd as easily believ'd and the very Pulpits too that know how to cry down the Papists for an over-credulity in Matters of Piety and Devotion shall now in Matters of Defamation of Malice of Interest tending to the Ruin of their Neighbor tell how to be as Credulous as any And tho' they condemn the Papists for appealing to Councils the Relations of Holy Fathers and the Examination of Commissioners in taking up Miracles upon their Credit yet when they themselves are put in mind of the Improbable and Impossible Stories they have help'd to spread from their Pulpits they without Blushing fly to the Authority of Foxes and Firebrands Proclamations and Votes of Parliament as if these were more Infallible than those others and as if the Preaching and Believing Legends of Malice and Envy were Marks of a True Christian when to receive Miracles in order to the improvement of Piety and a Good Life are made to be so Ridiculous and Antichristian I must beg the Reader 's Pardon for this little Digression 't is a Subject of which the Pulpit often rings and is as often objected by Protestant Writers and so not unworthy of a short Remark for the shewing the Perverseness of their way of Reasoning and especially too because I shall have an occasion of referring to it afterwards before the close of this Discourse Fifth Character of a Pulpit-Papist THE different Orders of Religion amongst the Papists are Good Advice to Pulp Caut. 3. neither better nor worse than so many Sects and several Casts of Religion only they have that advantage in managing their Divisions which we have not to pack up their Fanatics in Convents and Cloysters and so bring them under some kind of Rule and Government Thus were the Papists set out in a Sermon at Whitehall in the Year 1675. in which the Preacher being desirous to take off that Foul Blemish of so many Sects and Divisions rending the Protestant Church of England inconsistent with the Vnity of Christ's True Church and so often objected against them by Catholics falls into that common Topic of covering the Defects of his own Church by Calumniating that of his Neighbor and therefore he boldly makes up to his Auditory and tells them That the Vnity the Papists boast of in their Communion is but a Pretence whereas says he They have readly more Divisions in their Religion than they charge ours with and then goes on in the words of the Character above cited In which he Represents the Church of Rome 1. To be divided into many Sects and different Casts of Religion 2. That the different Orders of Religion are neither better nor worse than so many Sects And that the only Advantage of that Church above Protestants is that they pack up their Fanatics into Convents so to bring them under Government Now what Protestant was there in his Auditory or what such Reader of his Sermon reflecting what the Sects and different Casts of Religion and what the so call'd Fanaticks are here in England but would presently receive this Notion imprinted as a Truth in his Head that as in in England so likewise in the Church of Rome are there different Sects of Religion and Fanatics to divide it but only that there they are shut up in Convents for better Order This is what the Preacher plainly and positively asserts and whosoever takes him at his word must necessarily believe so But because this
is nothing better nor worse than an Absolute Falshood 't was therefore set down in the Advice to the Pulpits as an unjust Character and a Misrepresentation of the Papists and Caution given of it upon that score as a thing to be avoided by all Honest Sincere Christian Preachers who desire to speak nothing of themselves nor against their Neighbors but the down-right Truth However the Apologizer for the Pulpits in his Answer pag. 11. being resolv'd to Vindicate and bring off all that has been said in those Chairs as if never any thing had been rashly bolted out there comes with a Let us try what ground the Preacher had for such Assertions And then as to that where the Preacher says Their Orders among the Papists are so many Sects that is says the Answerer So many distinct Bodies that having different Founders Rules Habits and often Opinions by which an Emulation is begot betwixt Order and Order they become divided among themselves Would not a School-boy have been Scourg'd for such a sleeveless frivolous Excuse The Preacher without mincing it says That the different Orders of Religion amongst the Papists are neither better nor worse than so many Sects that is says the Apologizer So many distinct Bodies c. How low are we fall'n below the Pulpit-Character As if Divisions in Religion and different Sects were nothing but so many distinct Bodies having different Founders Rules c. If a Preacher of the Catholic Communion should in the like terms positively declare in a Sermon That the Two Vniversities and every Colledge in them wherein are generally Educated and fitted for the Pulpit all the Parsons in England are neither better nor worse than the Seminaries of so many different Sects and several Casts of Religion and the Fellows are so many Fanatics pack'd up in an Enclosure under Rule I don't question but the Town would soon be fill'd with the News of such an Impostor for being so Impudent in infusing such False Notions into his Hearers And would not he have an Excellent Apologizer to help him out if another to vindicate the Passage should Print in his behalf say That by the Members of the Two Vniversities being so many Sects and different Casts of Religion the Preacher only meant So many distinct Bodies that having different Founders Rules Habits and often Opinions by which an Emulation is begot betwixt Vniversity and Vniversity Colledge and Colledge they become divided among themselves and when occasion is offer'd do actually war one upon another in their way What would the World say of such Doings as these but only condemn the Preacher for rashly aspersing such Bodies of Men and the Vindicator for a vain Trifler in publishing such an Idle Apology And yet this is our Case it being well known to any one that has but a grain more of Truth than what he has learn'd from the Pulpits that those several Religious Orders amongst Catholics notwithstanding their different Founders Rules Habits School-Opinions and Emulation do live as entirely within the Communion of the same Church embrace and teach all the same Articles of Faith say the same Creed Preach Pray and Administer the Sacraments in one anothers Churches and are every way in as perfect a Union as the Two Vniversities which with their different Founders Rules Habits School-Opinions and Emulation are yet Members of the same Communion and subject to the same Church of England And then let the World judge what a great Truth that was of this Preacher asserting These to be so many Sects and different Casts of Religion Dr. Sherlock could have told him That Schismatics or Sectaries in the Church are just as Rebels in a Kingdom not as part of it but as open and profess'd Enemies and consequently that the different Corporations and Bodies of Men here in London under different Founders Rules and Practices might with the same colour of Reason be Preach'd up for so many Rebels as the Religious Orders for so many Sects whilst These are only so many different Parts of the Church as Those are of the Kingdom But now for the Fanatics in Convents The Preacher declar'd that in the Church of Rome they have Fanatics too but they take care to shut them up in Convents By what is already said the Reader may perceive that such as are in Convents in the Church of Rome are Men who embracing a Retir'd Life dedicate themselves to the Service of God in Praying Fasting Mortification and the other Exercises of a Pious Christian some according to the Institution of S. Benedict others of S. Francis others of S. Dominic c. which however different in the Practice of a Religious Life yet are all in perfect Obedience to the same Church-Authority and of the same Belief as may be seen here in England where there are Monks of S. Benedict's Order Friers of S. Francis c. and yet These are so far from making any Divisions in the Church of which they are Members that they all acknowledge one and the same as their Common Mother and are only as different Parts not dividing but making up the Whole This may be seen in Queen Dowager's Chappel at Somerset-house in which Officiate Monks Friars Dominicans Jesuits and Clergy that is so many different Orders of Men and yet without any difference in Religion or disagreement in Faith. Now how unlike is this to what the Preacher delivers How different are These from what is commonly here understood and the Church of England calls Fanatics But however the Apologizer is to bring him off And therefore Fanaticism says he is a general Name and comprehends in it Superstition and Enthusiasm So that Religious Men in Convents are Fanatics forsooth because they are acted by some suppos'd Revelations Visions Raptures and unaccountable Impulses What Controversial Stuff is this Why at this rate he might make Fanatics of all the Patriarchs and Prophets of S. Joseph S. Peter and S. Paul and the rest of the Apostles and most of all of S. John whose whole Book of Revelations is nothing now it seems but so much Fanaticism Marry well-fare such Fanatics I wish the Church-of-England-men were such Fanatics too and were acted a little more by such Visions Revelations and Divine Impulses instead of those we have seen of late Years when the Visions of Sir Edmondbury Godfrey and the Suggestions of Parson Tong and Oats with some other Helps not altogether Divine mov'd the Pulpits as strongly and Fanatically as if all had come directly from Heaven But see now whither we are driven by the Conduct of a close Vindicator The Preacher told his Auditory 1. That in the Church of Rome there are really more Divisions than they charge Ours with 2. That their Religious Orders are neither better nor worse than so many Sects and several Casts of Religion 3. That they have their Fanatics pack'd up in Convents And now upon the management of the whole Matter by the Vindicator 't is all sunk into
Sanctity by undeniable Miracles 'T is not adhering to the Pope is enough to be Canoniz'd after Death But if adhering to the Pope was Rebellion in that Bishop what do's he think of a Doctor who adheres to a Neighboring State against his Liege Prince And what of Those others here at home who help to spread and are so satisfi'd in Seditious Libels design'd on purpose against the King and Government Besides their Industry to uphold in open opposition to their Sovereign a Device which was laid by ill Men on design to exclude his Present Majesty from the Crown If Thomas à Becket was a Traitor for adhering to the Pope in some Ecclesiastical Privileges how far from Traitors and Rebels are These who joyn Hands with declar'd Traitors and espouse the same Cause against their Prince How might this be set out if there were but Ten thousand Pulpits to Paint it to the best Advantage 2. They Pray to a Crucifix of Wood or Stone as well as to Christ himself and attribute as much Satisfaction to it as to the Blood of Christ This is every word an Infamous Falshood And tho' the Vindicator here to acquit the Preacher from casting so unworthy and worse than Heathenish Scandal upon us appeals to the Words and Forms of some of our Prayers and then says That if Words will make it plain the Preacher was not mistaken pag. 24. Yet this is so childish a Plea that me-thinks it ought to be beneath a Divine especially a Man of Conscience to charge so Gross an Abomination upon such a Frothy Pretext For what if there are some Words in our Addresses that taken literally import as much Is this any more than what is found in Scripture Deut. 32. 1. where Moses thus cries out Give ear O ye Heavens and I will speak and hear O Earth the words of my mouth Is Moses for this Form presently to be accus'd of Calling upon the Material Heaven and Earth to hear him If this way of Arguing were enough pray what might be said of the Church of England too A Controvertist with a Forehead to the Temper of one of Those who makes up against us might positively accuse her in her Solemn Devotion and most Religious Way of Worship of Addressing themselves to the Sun and Moon Stars Showrs and Winds and calling upon to their Assistance the Birds the Beasts and the Fishes And then for to make all this good beyond exception he has no more to do than to make this Plea that This being a Charge of Words and Forms we must know whether the Charge be True or False by considering those Forms and if Words will make it plain the Arguer is not mistaken For see all this in their Canticle Benedicite in the Morning Prayer What Stuff is this And yet these are some of the Methods which the Church of England takes up to justifie her self to defame her mother-Mother-Church and to fill the World with Confusion 3. Making a Particular Confession of our Sins to Men instead of keeping up wholsom Discipline is the way to corrupt it and tends to the Debauching both Laity and Clergy To see whither an Indiscreet Zeal and Blind Passion hurries Men even to the blackning their own Church whilst they inveigh against their Neighbors Thus infamously is Confession painted out and yet this very Auricular Confession was allow'd to all and at all times as a good Protestant Practice in the First Common-Prayer-Book of Edward the Sixth And the Church of England now at this time refuses no sort of Confession as the Expounder of her Doctrins says p. 42. whether Public or Private And even now in her present Liturgy is the Minister order'd in the Visitation of the Sick to move the Sick Person to make a Special Confession of his Sins Certainly if it were true as the Preacher says that Confession tends to the Debauching both Laity and Clergy his Church is very much to blame for appointing such a Preparative for Death and ordering its Members thus to be Debauch'd at the last hour But this I consider as the Preacher's Heat who instead of reproving some Abuses thus blindly falls foul upon the Best of Institutions And the Apologizer has the Grace to follow him Tenth Character of a Pulpit-Papist THE Churches Interest is the Center of Their Religion and W. Wray ib. Their Consciences turn upon the same Pin. Every thing is Pious Conscientious and Meritorious that makes for their Cause In this Colour was Popery set out in the Year 1682. A time when the Church of England was with such blind Zeal and Devotion both in Desk and Pulpit pursuing her own Interest in the Unjust Defeating the Papists that if the Preacher had turn'd his Eyes nearer home he might have seen Himself and his Hearers an Instance of that Crime he was even then charging upon his Adversaries And tho' the Apologizer will have this True of the Papists by a wrested Interpretation of a Constitution of the Fathers of the Society contrary to the plain meaning of it Yet after that and all he can say he cannot but own it to be a receiv'd Maxim amongst all even the Loosest of our Divines and Casuists that No Evil is to be done that Good may come of it And there 's no Protestant but upon Reflection may call to mind how Religiously the Catholics of this Nation have observ'd it who for so many Years have been excluded the most considerable Places of Honor Trust and Profit which might have been so much to their own Private Advantage as likewise to that of their Church and yet have quietly and constantly quitted them all rather than do an ill thing take Oaths Tests or go to Church against their Conscience Thus have they acted like the Best of Christians in the face of the World without respect to the Interest of themselves or their Church and yet upon I know not what Speculation and Pulpit-Inferences are they most unjustly render'd as Men without Conscience as moving only upon Interest and scrupling at nothing nay making the worst of things Meritorious so it be but for the Advantage of Mother-Church Wicked Men of his Church as of any other may act upon such Principles but to set out his Religion in these Colours is a most Abusive Slander and more becoming the Rudeness of Street-Lectures than the Gravity and Sincerity that ought to be in the Pulpit Eleventh Character of a Pulpit Papist 1. HE changes Scripture into Legends 2. Sacraments into N. Bisby ib. Shews Priests into Puppets 3. Preaches Purgatory instead of Repentance 4. Faction instead of Faith never minds the Lawfulness of the Means provided the thing be but done Thus was the Papist drawn in 1683. but without Truth or Charity every Line being either absolutely False or drawn with so much Disingenuity that no more would be requir'd to make the Best of things Ridiculous For how do's the Papist change the Scripture into Legends when he is commanded
these Colours were the Papists Represented from the Pulpit by these Preachers in the Year 1681. when the time was not of confuting them by Gospel and Reason but by barbarously knocking them in the Head like Beasts But all these Colours are either False or Deceitful as might be easily shewn at large but I am quite tir'd as I fear the Reader is too by staying so long in this nauscous Stuff I 'll therefore pass them over as such Calumnies deserve with as short a Reflection as may be but yet in order And therefore as to the First it is absolutely False for Falshood and Deceit are no where recommended or taught by his Church and are so far from sitting Men for Heaven that I am certain no Man of what Church soever guilty of those wicked Qualities can possibly have admittance there till they have first discharg'd their Conscience by a sincere Repentance and made Restitution to the Parties Injur'd to the best of their power This is the Receiv'd Doctrin of his Church and I hope in their Dealing they practise it as much as any I don't question but there are still Knaves of his Communion but then let that Teacher who has no such of his Coat or in his Church come and sling the first Stone The Second is False too since 't is known that there are great numbers of Papists who were never so by Education And is it not an abominable and wicked Slander to accuse all such of Atheism and that had it not been for their blinding themselves by this they had never become Papists Since such as have made the Observation find that those who were of a good Life when Protestants continue to be so when Papists and that many who liv'd like Atheists when Protestants become better Christians by being Papists The Third is likewise False since the Council of Trent do's not allow the Picturing the Divinity it self as the Preacher says but takes particular care if it happen says the Council that the Histories of the Holy Scripture be Painted or Figur'd that the People be taught that the Divinity is not therefore Figur'd or Painted as if that could be seen with Corporeal Eyes or represented in Colours Sess 25. which is just contrary to what the Preacher delivers And therefore tho' sometimes in our Churches there may be seen Figures to put us in mind of the Blessed Trinity yet the like may be seen too in the Frontispiece of some Bibles and Common-Prayer-Books of the Church of England to which the Preacher's Exclamation of O Hateful Sight may be as properly apply'd as to any thing of that nature in our Churches The Fourth of Praying to Images is false too for we are taught to Pray to none but God alone and to desire the Intercession or Prayers of such holy Persons as are acceptable to God whether in Heaven or Earth These we own may be assisting to us by the Prayers they offer up to the Throne of God where St. John saw an Angel offering Incense with the Prayers of all the Saints upon the Golden Altar which was before the Throne Revel 8. 3. But for Images we confess them to be nothing but Wood or Stone c. that they can neither Hear See nor Understand they are of some use indeed inasmuch as they are Sacred Remembrances of Christ or his Saints but are still devoid of all Power of Helping or Praying for us And we acknowledge it a like Absurdity to Pray to an Image as to offer a Petition to the Statue of the King. The Apologizer has found an odd Notion pag. 32. of leaving Prayers with an Image which I suppose is the same as leaving ones Grace in a Hat when a Man gives Thanks with that before his Mouth and his Eyes And if this be his meaning of our Praying to Images I wish he would expound it so to his Hearers at his next Meeting otherwise I shall still take him for a Misrepresenter If I charg'd any thing farther than due in relation to this Point in the Advice to the Pulpits I ask the Preacher's Pardon resolving to do him all the Right he shall require for I assure him 't was nothing of Design but Mistake only and therefore I do not here set this Calumny under his Name but quote the Apologizer who both asserts and pretends to defend it And I wish the Pulpits would do us the same Right in retracting and owning the many Wrongs they have done us if Repenting be not beneath their Station The Fifth is False since we worship only God himself and not the Bread and Wine which we believe not to be in the B. Sacrament And therefore this Charge is to be reckon'd for Misrepresenting by the Judgment of a former Adversary who gives this Sentence If we put our own Opinions of his a Papists Faith and Practice into his Character this says he is Misrepresenting because a Papist has not the same Opinion of these things which we have and this makes it a false Character Answ to Pap. Prot. pag. 17. Let the Apologizer examin this Rule and see whether it be not our Case whilst the Preacher gives a Character of us not according to ours but his own Belief The Sixth is False for tho' we confess a Temporal Punishment sometimes to remain due to Sin after the Guilt is remitted yet the Eternal Punishment is releas'd through the Influence of the same Cause by which the Guilt is discharg'd to wit the Passion of Christ and whatsoever Satisfaction we attribute to Human Means yet nothing of this can find acceptance or prevail with God but through the help of his Divine Grace and the Merits of Christ our Redeemer who gave himself a General Ransom for the World and yet requires we should apply it to our selves which Application of ours do's not at all derogate from the Plenitude of Christ's Satisfaction The Seventh is absolutely contrary to the Doctrin and General Practice of our Church whose Members do generally go to Confession many times in the Year and are under an Obligation of doing it at least Once a Year which cannot be perform'd as is directed by our Spiritual Books but by a Sincere and Hearty Repentance how then is the Non-necessity of Repentance before the Imminent Point of Death a Doctrin of ours when all in our Communion are bound by Precept not to defer it past the Year All our Divines indeed own Repentance to be absolutely necessary at the Point of Death but that it is not necessary till then I am certain is contrary both to the Receiv'd Doctrin of our Church and the Practice of her Professors And tho' we acknowledge that a Hearty Repentance even at the Point of Death is accepted by God according to that At whatsoever hour a Sinner Repents c. Yet this is not to be rely'd on and we hear nothing so much discourag'd in our Books and Sermons as deferring Repentance to the last there being but One as S.
Salvation And of this I desire the Defender of the State of the Controversie to take notice that in this I answer his Challenge and here do declare to him that these Doctrins as here set down by his Fellow Ministers and charg'd upon the Papists I do detest and abominate and that since to be a Papist according to the Notion of the Pulpits is to believe according to the Form asserted in their Characters I would be a Turk as soon as their Papist This Declaration I make for his Satisfaction since he desires it and if it be the thing I ought to have done as he says I here do it now if this will end the Controversie but I must caution him to be a little more Reasonable than when he made the late Resolution of thinking nothing to be detestable amongst all the Doctrins laid to us besides such as I expresly reject since 't is impossible I should ever sum them up there being scarce a Sermon or Book of theirs but what furnishes fresh Matter and like ill Weeds grow every day however if he 'll but send me word when the Guides of his Church are become such Lovers of Sincerity and Truth as to leave off Calumniating and throwing Dirt against us I shall then be in some hopes of bringing the Detestable Doctrins into Number but till then he must never expect to see it And in the mean time I desire him to draw me up an exact Catalogue of all and every Sin by which the Commandments are broken if he 'll but offer at this he may fall something into the account of the unreasonable Task he has put upon me By this time I hope the Reader is satisfi'd that 't is not without Reason the Papists complain of being Misrepresented and tho' some have had the Confidence to pretend that we have not produc'd One clear Instance of it yet that now we have Many and Many more they may have if it be requir'd And this I hope is sufficient to put an end to one half of the Controversie which was the Subject of the First Book to wit that the Papist is Misrepresented And if any make Exceptions against the Character of him thus disguis'd as 't was drawn there I 'll never quarrel upon that score let that be ras'd out and these others take the Place which 't is likely are more Authentic As for the other Part to wit of the Papist Represented I here own it again that it is the Papist I am and whoever assents to that Character in that very Form has done what is requir'd as to those Particulars to be made a Member of our Communion This Offer may be said to have been Answer'd over and over But the Matter of Fact defeats all those Answers and is a Demonstration that they are nothing but Shuffling For whilst a Man may be receiv'd upon those Terms and yet cannot be receiv'd unless he assents to the Faith of the Church 't is evident that in that Character the Faith of the Church is Truly Represented Our new Adversary has one Cavil here to put in viz. That the Character of the Papist Represented is not a good Character because the Faith of a Papist as stated under each Article is not All his Faith. And may not he upon the same score reject the Gospel of S. John for being no True Gospel because it do's not contain All that Jesus did or spoke If it be true as far as it goes and rectifies the most Considerable of those Mistakes and prejudic'd Opinions which are either designedly or ignorantly laid against Catholics it do's as much as was intended by it but to think that it ought to reach to every Particular was more than ever I could pretend to And to this Difficulty I desire this Answerer to let me know his Opinion of the Exposition of the Doctrins of the Church of England whether it contains under each Article All that is of Faith in that Church and whether if any thing be omitted it is to pass for a Misrepresenting Trick as 't is here term'd But this Man has still another Scruple pag. 33. That if he should come into our Church upon the Terms I have propos'd whether I will be Security that he shall not be press'd to profess and practice that Popery which I have either deny'd or conceal'd Marry if he means by that Popery the Pulpit-Popery a part of which is set down in the Characters above I 'll give him the same Security I have my self viz. the Assistance of the Holy Ghost promis'd to his Church which will never permit it to lead her Members into such Abominations he may have the Security too of a good Conscience which cannot be press'd to the profession of so much Evil. And in this he may see his other material Question Answer'd pag. 34. Whether he may be admitted into our Communion with that which he calls Old Popery For if his Old Popery be the Pulpit-Pulpery he sees we reject it and I tell him that whatsoever Church would receive him with the Profession of all those Scandalous Doctrins the Pulpits charge against us I would be sure to be no Member of it and if there were no other but that Church amongst Christians I would then begin to look towards Turky And here this Answerer may now begin to perceive how unsuccessful he is in his last Trick of endeavoring to make a Difference betwixt me and the Learned Vindicator of the Bishop of Meaux whilst he now sees that the Popery I detest and abominate is this Pulpit-Popery as describ'd by the Parsons in which there is so much of Insincerity and Passionate Deductions with other worse sort of Dealing that I again own it to him that I cannot but declare against it I meddle not here with the Different Opinions of School-Divines I leave them exercising their Wits in Speculations but when a Parson designedly enters amongst those Niceties and picks out such of them as he knows will look absurd to his Auditory and having play'd with them a while in the Pulpit shewing all Sides but the Right displaying them into most Monstrous Consequences leaving the People to take all according to their own Vulgar Notions without expounding to them the Sense of the Schools and after all concluding Do you see what the Papists Believe Do you see what they Teach Here I step in and cry out Misrepresenting whilst 't is by these Means insinuated into the People as if to be a Papist were to believe all as they have laid it out in their Pulpits And for the rendring these kind of Religious Frauds Unsuccessful I in my First Book presented the Reader with a View of the greatest Part of our Doctrins as Receiv'd and Profess'd in our Church And in assigning Matters of Faith I observ'd not a different but the same Rule with the Vindicator whilst I have declar'd nothing as an Article of our Belief but what has been thus positively determin'd by the
us smooth things prophesie Deceits Did the Preachers never follow this Bent of the People Come I wish they would make a thorough Examen into themselves I fear they are Frail are under Temptations and yield to them sometimes like other Mortals Where there is so much of Division and different Interests I suspect all these Evil Qualities must have some access 't was ever so from the beginning and I apprehend 't is from the ill Direction of these our Religion has suffer'd so much For my part I seldom hear any speak of Popery now but presently a Sour and Peevish Temper appears against it and Sober Reason which ought to guide every Christian in the Concern of Religion seems to be quite laid aside and this is a sign that the Contention is more for a Party than a Zeal for Truth which needs not the assistance of these Ill Qualities to defend or enlarge its Possessions But these are only the natural Consequences of Division which under the Pretext of Religion puts Men upon the most unwarrantable Methods both for securing themselves and defeating their Neighbors And 't is not we only that are sensible of these ill Effects but others too And therefore let me here take occasion more solemnly to complain that since the Pretence to Religion has torn Christianity into Parties Animosities and Hatred have taken the place of Love and Unity Fears and Jealousies have pass'd for solid Reason and Judgment and scarce any one Body of Christians have been known by another but under false Colours and a base Disguise Hence it is that whilst few discover scarce any Beauty and Order but in their own Communion and in all others there appears so much of the Monster Heats every where encrease and Men as fiercely engage each other as if their Opposites were nothing better than Turks or Infidels and the Truth of Christianity which they so earnestly contend for is lost by their uncharitable Dissentions The truth of this let every one consider in their several Divisions and when they have been serious a while in this so lamentable a Prospect and view'd the distracted State of Christians let them compare it with the Command of Christ of Love one another and Be ye one as I and my Father are one and if the Sight do's not move to Compassion and engage as many as behold it to a zealous removal of these Differences 't is because these Schisms have destroy'd all Charity and under a false Gloss of Godliness have taught Men to forget their Duty both to God and their Neighbor For my part I have experienc'd the truth of this in Men of all Persuasions in regard to the Religion I profess I have heard and seen it rail'd at contemn'd set upon the same File with Turcism and Infidelity abandon'd even to the blackest Hell and as many as profess it reputed no better than Madmen or Fools and not made the Objects so much of Compassion and Pity as of Hatred and Scorn This I say I have seen with a confusion of Spirit and deep resentment of Soul and wondred how a Religion by which I had been taught to Love God and my Neighbor and to perform all Christian Duties should by other Christians be render'd so black and odious and her Doctrins so hellish and damnable But this was not long a Mystery a little Consideration soon discover'd that 't was none of my Religion was thus hotly decry'd but a Monster of Iniquity set up under her Name And that tho' her Members were Ridicul'd Persecuted and Defam'd yet 't was for Doctrins they were never taught by her and for Facts they were either not concern'd in or not approv'd And so it appear'd that this great disturbance of Christianity this effacing its Beauty this so wide a breach of Charity this propagating of Divisions this inverting the Doctrin of Christ and teaching Men to hate instead of love one another was chiefly occasion'd by Misunderstanding by false Dresses counterfeit Colours and imagin'd Monsters more than real ones And is not this a shame to Christendom that it should be thus torn in pieces for Dreams and Phancies to have its Peace broken to fight with Shadows and that Reasoning Men should for Fears and Jealousies run down the most Fundamental Doctrins and Commands of Christ But there 's enough of this and 't is time that as many as pretend to be Followers of Christ should now set their Hand to the recovering his Glory and the Credit of the Religion they profess that we who own our selves oblig'd to be of one Mind and one Spirit to preserve a mutual Peace and Vnity may be no longer a Scandal to Atheists Jews and Turks and by our Divisions overthrow that Kingdom which we all zealously pretend to maintain Since therefore the great occasion of this Mischief is that Christians know not one another that hence they raise to themselves Adversaries upon mistake and as fiercely engage them as if they were real nothing can possibly more contribute to the Common Peace and Unity of Christendom than that every Division of Pretenders should fairly lay open the Particulars in which they look upon themselves abus'd shew wherein they are wrong'd so to endeavor the remove of all Misunderstandings and Mistakes This I don't question would be highly advantageous for the recovering the Blessing of the Primitive Believers And because amongst all other Communions that of Popery is become the greatest Bugbear frights People into all the Extravagancies of the Heathens in defence of the Gospel makes them trample all the Commands of Christ under foot for the support of Christianity is reputed the greatest Aggrievance the common Seed of Divisions and what chiefly seems to render all amicable Compositions impossible I 'll endeavor in order to this General Good to let the World see 't is only Mistake or Passion has made her so deform'd a Monster and that tho' she be commonly pretended the Occasion of many Pagan Proceedings amongst Christians 't is not for what She really is but what She 's made to be by such unquiet Spirits who cannot make good their Posts and vent their violent Passions with Applause unless set forth under this Cloke of Religion And consequently that were She truly known as to her genuin Faith and Doctrin the greatest part of our Disturbances would be certainly prevented the Enemies of the Common Peace would be quite disabled as to their chiefest Engine and Charity and Love be so far re-establish'd amongst us This every one will conclude to be true who has taken a Prospect of Holland and those Towns of Germany in which Papists and Protestants live together in one Corporation under the same Laws and making use in some Places even of the same Churches too and this with such Freedom Amity and good Correspondence that their different Communion cannot be easily discover'd and a Man that should come out of England with his Head glowing with our Pulpit-Popery would not be easily convinc'd of
the being of any Papists there Now 't is certain the Papists here and there are of the same Church Principles and Faith and 't is no Difference in this kind makes them there like other Men and here like Monsters but 't is because there the Papists are what they are and here they are made to be what they are not but what their Maligners please to render them And as long as they are only look'd on through this false Glass and shewn to the People under the Deformity of many Heads and Horns and with the Beast all over what hopes of their being receiv'd into the Bond of Common Charity Or what greater encouragement for Feuds and unchristian Animosities than that these should be so mark'd out for Disciples of Antichrist to be pursu'd with Contempt and Hatred by their Neighbors in the Service and Fear of the Lord I must needs confess that were Popery so foul as 't is in the opinion of the Vulgar were its Principles so cruel and bloody did it teach Men Idolatry to worship any Creature for God to neglect the Commandments c. I would choose rather to be Jew Turk or Infidel than a Papist I would willingly subscribe to all the Comparisons betwixt Paganism and Popery I would own that a Man must of necessity lay by both Sense and Reason before he could take up such a Religion and that to Preach against it and endeavor its ruin would not be only laudable but even a necessary Duty But if this black Character should no otherwise agree to it than by Mistake if the Papists should not really teach nor believe those Fopperies and absurd Doctrins which are laid to them but utterly abhor and disclaim them then 't is certain our little World has been fill'd with Confusions upon Imagination it has been frighted into most unaccountable Practices by idle Jealousies and there can be no surer way for retrieving the past and preventing all such like Mischiefs than by more closely examining the thing we fear and seeing whether it be a real Monster we dread or else something artificially dress'd up for to fright the unwary For my part I am not asham'd here to own that my Religion is Popery as taught and deliver'd by the Church of Rome I embrac'd it without the influence of any Temporal Motive and I continue in it upon the hopes of obtaining Salvation in the Profession of her Faith and observance of her Doctrins through the Merits and Passion of my ever Blessed Redeemer And 't was no small surprise to me to hear this very Church the Purity of whose Belief and Doctrin I admir'd so positively decry'd for the Whore of Babylon for the Promoter of all Inhuman Barbarities rank'd with Paganism and Turcism the Prophaner of God's Holy Word and Propagator of the Doctrin of Devils c. I was alarm'd at this Character and immediately concluded that if this was so I had been greatly mistaken and instead of putting my self into the way of Heaven had certainly fall'n into the very Mouth of Hell. This put me upon some Reflections and oblig'd me to enter into a more strict Scrutiny of my Religion and my self I did both with seriousness knowing that the Concern was of Eternity and whereon depended my Soul's Salvation or Damnation Upon examination of my self I could not find that I had been taught any of those Hellish Doctrins charg'd against my Church or that She any where deliver'd them but on the contrary that I had been directed by Her To worship and adore one only Living God To serve him with fear and trembling To love him above all things To keep his Commandments To love my Neighbor as my self and in all things to fulfil the Law of Christ That nothing was so contradictory to this Law as to commit Idolatry to prophane the Word of God or any ways to propagate Superstition or the Doctrin of Devils And that I ought rather to suffer Death a thousand times than once incur the Guilt of any of these Crimes Now here what could I think finding my Church wholly opposit to the Character given of it and my self lying under the Scandal of such Doctrins which I did as much abhor as Hell and Damnation it self I was convinc'd of the falsness of the Charge and that the Accusation was a Calumny but whether proceeding from Mistake Misunderstanding Ignorance Faction Interest Passion or Malice I was not able to determine But a farther enquiry into the Proofs produc'd for the making good this Charge gave me some satisfaction For here amongst these I found a great number of Matters of Fact as Massacres Vsurpations Murders of Princes Treasons Plots Conspiracies Persecutions and other such unwarrantable Practices charg'd against the Members of this Church I found again the vicious and scandalous Lives of some of her chief Prelates their Pride Covetousness and Luxury laid home as likewise the ill Examples of other Ecclesiastical Dignitaries as of Cardinals Bishops and Priests their Ignorance Simony Oppression Cruelties Excesses c. Then the loose and extravagant Opinions of many of her Doctors Lastly many Superstitions and Abuses found amongst the People their being impos'd on by some with idle Inventions the noise of Relics and Miracles and being Priest-ridden a thousand other ways These I say I found with others of the same blackness urg'd against Men in Communion with my Church And hence a Conclusion drawn upon the whole Church upon her Doctrin and all in her Communion of their being as foul as Hell of the same Tincture with these Villanies and Crimes And here it was I began to lay aside all Troubles and Scruples concerning my Religion being now well satisfi'd that the frightful Character of my Church whlch surpris'd me before was not taken from her Faith and Doctrin but only from the Vice and Wickedness of such who tho' perchance in her Communion yet follow'd not her Direction and that 't was rather a black Record of as many villanous Practices as had ever been committed by any of her Members Shamm'd upon the People for a Draught of such things the Church taught encourag'd and approv'd And here upon the whole I could not but lament these uncharitable Proceedings to see so great a Body of Believers such an infinit number of Christians of which I was one lie under so base so scandalous a Reproach to see them condemn'd for the Abettors of such Principles which they detested and abhorr'd and the Crimes of their Ancestors made to be their Religion For my part this Method appear'd to me much beneath all Reason and Religion I thought if this were once allowable and just we might all be Indicted for Felons and Horse-stealers because many of our Church had been convicted of those Crimes that the Debaucheries of the Stews Whitefriers and the Mint might be prov'd to be according to Precept and the Rules of Christianity be exactly drawn by the Offences of those that transgress them I must confess had