hold of it when there is no more of it to come. These pictures or images having this advantage, that they inform the mind by one glance of what in reading might require a whole chapter. There being no other difference between them, than that reading represents leisurely, and by degrees; and a picture, all at once. Hence he finds a convenience in saying his prayers with some devout pictures before him, he being no sooner distracted but the sight of these recall his wandering thoughts to the right object; and as certainly brings something good into his mind, as an immodest picture disturbs his heart with filthy thoughts. And because he is sensible that these holy pictures and images represent and bring to his mind such objects as in his heart he loves, honours, and venerates; he cannot but on that account love, honour, and respect the images themselves. As whosoever loves their husband, child, or friend, cannot but have some love and respect for their pictures; whosoever loves and honours his king, will have some honour and regard for his image. Not that he venerates any image or picture, for any virtue or divinity believed to be in them, or for any thing that is to be petitioned of them; but because the honour that is exhibited to them, is referred to those whom they represent. So that it is not properly the image he honours, but Christ and his saints by the images: as it is not properly the images or pictures of kings or other men that we respect or injure; but by their images or pictures we respect or injure the persons themselves. All the veneration therefore he expresses before all images, whether by kneeling, lifting up the eyes, burning candles, incense, &c., it is not at all done for the image, but is wholly referred to the things represented, which he intends to honour by these actions; and how by so doing he breaks the second commandment, he cannot conceive; for he acknowledges only one God, and to him alone gives sovereign honour; and whatsoever respect he shews to a crucifix, picture or image, seems to him no more injurious to any of the commandments, than it is for a Christian to love and honour his neighbour, because he bears the image of God in his soul; to kiss and esteem the bible, because it contains and represents to him God's word; or to love a good preacher, because he reminds him of his duty; all which respects do not at all derogate from God Almighty's honour; but are rather testimonies of our great love and honour of him, since, for his sake, we love and esteem every thing that has any respect or relation to him.

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§. 2. Of worshipping Saints.—" The Papist misrepresented makes gods of dead men: such as are departed hence, and are now no more able to hear, or see, or understand his necessities. And though God be so good as to invite all to come to him, and to apply themselves to their only and infinite Mediator Jesus Christ; yet so stupid is he, that, neglecting, and, as it were, passing by both God and his only Son, and all their mercies, he betakes himself to his saints, and there pouring forth his prayers, he considers them as his mediators and redeemers, and expects no blessing, but what is to come to him by their merits, and through their hands; and thus, without scruple or remorse, he robs God of his honour."

The Papist truly represented believes there is only one God, and that it is a most damnable idolatry to make gods of men, either living

or dead. His church teaches him indeed, and he believes that it is good and profitable, to desire the intercession of the saints reigning with Christ in heaven; but that they are gods or his redeemer, he is no where taught; but detests all such doctrine. He confesses that we are all redeemed by the blood of Christ alone, and that he is our only Mediator of redemption: but as for mediators of intercession, (that is, such as we may lawfully desire to pray for us,) he does not doubt but it is acceptable to God, we should have many. Moses was such a mediator for the Israelites; Job, for his three friends; Stephen, for his persecutors. The Romans were thus described by St. Paul to be his mediator; so were the Corinthians, so the Ephesians; (Ep. ad. Rom. Cor. Eph. ;) so almost every sick man desires the congregation to be his mediators, by remembering him in their prayers. And so the Papist desires the blessed in heaven to be his mediators, that is, that they would pray to God for him. And in this he does not at all neglect coming to God, or rob him of his honour; but, directing all his prayers up to him, and making him the ultimate object of all his petitions, he only desires sometimes the just on earth, sometimes those in heaven, to join their prayers to his, that so the number of petitioners being increased, the petition may find better acceptance in the sight of God. And this is not to make them gods, but only petitioners to God; it is not to make them his redeemers, but only intercessors to his Redeemer; he having no hope of obtaining any thing but of God alone, by and through the merits of Christ; for which he desires the saints in heaven, and good men upon earth, to offer up their prayers with his; the prayers of the just availing much before God. But now, how the saints in heaven know the prayers and necessities of such who address themselves to them, whether by the ministry of angels, or in the vision of God, or by some particular revelation, it is no part of his faith, nor is it much his concern it should be determined. For his part he does not doubt, but that God, who acquainted the prophets with the knowledge of things that were yet to come many hundred years after; that informed Elisha of the King of Syria's councils, though privately resolved on in his bed-chamber, and at a distance, 2 Kings vi. 12., can never want means of letting the saints know the desires of those who beg their intercession here on earth; especially since our Saviour informs us, Luke xiv., that Abraham heard the petition of Dives, who was yet at a greater distance, even in hell; and told him likewise the manner of his living, while as yet on earth. Nay, since it is generally allowed, that even the very devils hear those desperate wretches who call on them, why should we doubt that the saints want this privilege, who, though departed this life, are not so properly dead, as translated from a mortal life to an immortal one; where, enjoying God Almighty, they lose no perfections which they enjoyed while on earth, but possess all in a more eminent manner; having more charity, more knowledge, more interest with God than ever, and becoming like angels, Luke xx. 36. And as these offered up their prayers for Jerusalem, and the cities of Judah, Zach. i. 12, so undoubtedly they likewise fall down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of the saints, Apoc. v. 8.

§. 3. Of addressing more supplications to the Virgin Mary than to

Christ.-"The Papist misrepresented believes the Virgin Mary to be much more powerful in heaven than Christ, and that she can command him to do what she thinks good: and for this he honours her much more than he does her Son, or God the Father; for one prayer he says to God, saying ten to the holy Virgin."

The Papist truly represented believes it damnable to think the Virgin Mary more powerful in heaven than Christ; or that she can in any thing command him. He honours her indeed, as one that was chosen as the mother of God, and blessed amongst all women; and believes her to be most acceptable to God, in her intercession for us: but owning her still as a creature, and that all she has of excellency is the gift of God, proceeding from his mere goodness. Neither does he at any time say even so much as one prayer to her, but what is directed more particularly to God, because offered up as a thankful memorial of Christ's incarnation, and acknowledgment of the blessedness of Jesus, the fruit of her womb: and thus without imagining there is any more dishonouring of God in his reciting the Angelical Salutation, than in the first pronouncing it by the angel Gabriel and Elizabeth ; or that his frequent repetition of it is any more an idle superstition, than it was in David to repeat the same words over twenty-six times in the 126th psalm.'

§. 6. Of merits and good Works.-"The Papist misrepresented believes Christ's death and passion to be ineffectual, and insignificant, and that he has no dependence upon the merits of his sufferings, or the mercy of God for the obtaining salvation; but that he is to be saved by his own merits. And, for this reason, he is very zealously busy in fasting, in watching, in going in procession, in wearing hairshirts, and using a thousand such like mortifications; and having done this, he thinks himself not at all beholden to God for his salvation, and that to give him heaven will be no favour; it being now his due upon the account of his meritorious atchievements, without any God-amercy to Christ's passion, or his Maker's goodness."

The Papist truly represented believes it damnable to say that Christ's death and passion is ineffectual and insignificant; and that it is the doctrine of devils to believe, that he has no dependence for his salvation upon the merits of Christ's sufferings, or the mercy of God; but only upon his own merits and good works. It is his faith to believe, that of ourselves we are not sufficient so much as to think a good thought; that the grace by which we are justified, is given us purely gratis upon the account of Christ's merits: moreover, that no man, how just soever, can merit any thing, either in this life, or in that to come, independent of the merits and passion of Jesus Christ; nevertheless, that through the merits of Christ, the good works of a just man, proceeding from grace, are so acceptable to God, that through his goodness and promise they are truly meritorious of eternal life. And this he has learned from the apostle, 2 Tim. iv. 8, where he is taught, that there is a crown of justice, which our Lord, a just judge, will render at the last day; not only to St. Paul, but also to all those that shall have fought a good fight, and consummated their course, kept the faith,

and loved his coming. Knowing therefore, that at the day of judg ment he is to receive according to his works, he endeavours by good works to make his vocation and election sure, 2 Peter i. 10. And in following this counsel, he thinks he no more offends against the fullness of the merits of Christ, or God's mercy, than the apostle does in giving it.

§. 7. Of Confession." The Papist misrepresented believes it part of his religion to make gods of men; foolishly thinking they have power to forgive sins. And therefore, as often as he finds his conscience oppressed with the guilt of his offences, he calls for one of his priests; and having run over a catalogue of his sins, he asks of him pardon and forgiveness. And what is most absurd of all, he is so stupid as to believe, that if his ghostly Father, after he has heard all his villanies in his ear, does but pronounce three or four Latin words over his head, his sins are forgiven him, although he had never any thoughts of amendment, or intention to forsake his wickedness."

The Papist truly represented believes it damnable in any religion to make gods of men. However, he firmly holds, that when Christ, speaking to his apostles, said, John xx. 22,-Receive ye the Holy Ghost; whose sins you shall forgive, they are forgiven, and whose sins you shall retain, they are retained; he gave them, and their successors, the bishops and priests of the Catholic Church, authority to absolve any truly penitent sinner from his sin. And God having thus given them the ministry of reconciliation, and made them Christ's legates, 2 Cor. v. 18, 19, 20; Christ's ministers, and the dispensers of the mysteries of Christ, 1 Cor. iv.; and given them power that whatsoever they loose on earth shall be loosed in heaven, Matt. xxviii. 18; he undoubtedly believes, that whosoever comes to them making a sincere and humble confession of his sins, with a true repentance and firm purpose of amendment, and a hearty resolution of turning from his evil ways, may from them receive absolution, by the authority given them from heaven; and no doubt but God ratifies above, the sentence pronounced in that tribunal; loosing in heaven whatsoever is thus loosed by them on earth. And that, whosoever comes without the due preparation, without a repentance from the bottom of his heart, and a real intention of forsaking his sins, receives no benefit by the absolution; but adds sin to sin, by a high contempt of God's mercy, and abuse of his sacraments.'

§. 8. Of Indulgences." The Papist misrepresented believes that his holy father the Pope can give him leave to commit what sin he pleaseth; especially, if he can make him a present of a round sum of money, he never need doubt of indulgence or pardon for himself and his heirs for ever, for all sorts of crimes or wickedness, he, or any of his posterity, may have convenience of falling into and having this commission in his pocket, under the Pope's broad seal, he may be confident that Christ will confirm and stand to all that his Vicar upon earth has granted, and not call him to any account for any thing he has done, although he should chance to die without the least remorse of conscience, or repentance for his sins."

The Papist truly represented believes it damnable to hold, that the Pope, or any other power in heaven or earth, can give him leave to

commit any sins whatsoever or that, for any sum of money, he can obtain an indulgence or pardon for sins that are to be committed by him, or his heirs, hereafter. He firmly believes that no sins can be forgiven without a true and hearty repentance: but that still, there is a power in the Church of granting indulgences, by which, as he is taught in his Catechism, nothing more is meant, than a releasing, to such as are truly penitent, of the debt of temporal punishment, which remained due on account of those sins, which, as to the guilt and eternal punishment, had been already remitted by repentance and confession. For we see in the case of King David, 2 Sam. xii. 10, 11, 12, 13, 14, that the debt of the temporal punishment is not always remitted, when the guilt of the sin is remitted; and as the Church of God from the beginning was ever convinced of this truth, therefore, besides the hearty repentance and confession which she insisted upon in order for the discharge of the guilt of sin; she also required severe penances, sometimes of three, seven, ten years or more, for the discharge of the debt of the temporal punishment due to divine justice. Now the releasing or moderating for just causes these penalties incurred by sin, is called an indulgence. And the power of granting such indulgences is visibly implied in the promise of the keys, and of binding and loosing made to the pastors of the Church, St. Matt. xvi. 19. And the exercise of this power was frequent in the primitive church; and is even authorized by the example of St. Paul himself, who granted such an indulgence to the incestuous Corinthian, 2 Cor. ii. 10; forgiving, as he says, in the person of Christ; that is, by the power and authority he had received from him. Now the good works usually required for the obtaining indulgences, are prayer, fasting, visiting churches, confession, communion, and alms-deeds: but what money there is given at any time on this account concerns not at all the Pope's coffers, but is by every one given as they please, either to the poor, to the sick, to prisoners, &c., where they judge it most charity. As to the rest, if any abuses have been committed in granting or gaining indulgences, through the fault of some particular persons, these cannot in justice be charged upon the church, to the prejudice of her faith and doctrine; especially, since she has been so careful in the retrenching them; as may be seen by what was done in the council of Trent, Decreta de Indulgentiis. pp. 18-28.

Dr. Challoner's Tract goes over the same ground, and of course gives the same specious representation of the Tridentine Faith. In Chap. iv, of the Real Presence and Transubstantiation,' the language of the Church of England is cited as supporting the Catholic doctrine.

Hence, the Protestants, in their Catechism in the Common Prayerbook, are forced to acknowledge, "that the body and blood of Christ are verily and indeed taken and received by the faithful in the Lord's Supper." Now, how that can be verily and indeed taken and received, which is not verily and indeed there, is a greater mystery than transubstantiation.

VOL. XIV.-N.S.

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