Pulpit-saying, OR, THE CHARACTERS OF THE Pulpit-Papist EXAMINED.  
IN ANSWER TO THE Apology for the Pulpits, AND IN Vindication of the Representer against the Stater of the Controversy.  
With Allowance.  
LONDON, Printed by Henry Hills, Printer to the King's Most Excellent Majesty, for His Household and Chapel; And are sold at his Printing-house on the Ditch-side in Blackfriars. 1688.   

TO THE READER.  
IF to be a Papist, is to be that which is described in the following Characters, I do here declare, that I am none: and that I am so far from undertaking Apologies for Men of such Practices and Belief, that I here profess a hearty detestation of all such Engagements. What kind of Religion is it then, that is here set forth in these Characters? I call it Pulpit-Popery, and him that professes it, a Pulpit-Papist: that is, such Popery, and such a Papist, as is described by Ministers in their Pulpits, and which the People are taught to pursue with Hatred and Contempt. Well, and am not I then such a Papist, and is not my Religion such Popery? No, I profess, I renounce such Popery: and if there be any Papists that are taught such a Religion, I here Protest against them. And is it possible then, that a Papist can renounce Popery? Yes, any Papist in Town may safely renounce this Pulpit-Popery, which is so unlike the Doctrine and Faith we are obliged to learn in our Church, that whosoever will be a good Papist must, instead of assenting to, disclaim every Point that is here set down by the Pulpits, as Articles of his Religion.  
But this is a foul Aspersion, says somebody, and a most scandalous Reflection upon the Pulpits, to pretend, that whilst they undertake to describe the Papists, they assert such Principles for Popery, which the Papists detest as much as they. 'Tis true indeed, I confess, 'tis a thing in which they are something concerned: But as long as those Chairs pretend to no more than a Fallibility, 'tis a thing they themselves own, ●hat they may be mistaken; and I go but one Step far●●e●, and modestly say▪ that ●n these Points relating to the Papists, They are mistaken. And pray now, where is the Crime in this? I hope I may be supposed to know what my Religion is, as well as they▪ and if they declare to their Congregation, that our Religion is, what I know it is not, I am bound, in defence of Truth, to declare They are mistaken. I'll tell you, as long as the Pulpits employ themselves in correcting the Vices of their Congregation, in teaching them to lead good Lives, not to use Frauds, nor Cheat, nor Lie, nor Swear, nor Blaspheme, to avoid all Excesses, etc. I commend, I applaud them, I speak all the good things that possibly I can of them. As long as they discourage those under their Charge, from Praying to Images; from attributing Satisfaction and Expiation to a Crucifix of Wood or Stone, from putting any trust in it; from esteeming every thing good and meritorious, that makes for their Cause, or for their Church's Interest; from changing the Scripture into Legends; from Preaching Purgatory instead of Repentance, Faction instead of Faith; from the thought of Compounding with Heaven for Vnforsaken Sins, of procuring Indulgences for Deadly Sins for many Years to come; from Worshipping Bread and Wine as God himself; from appearing before God Dumb and Senseless, and saying their Prayers without Attention; from binding themselves to Ignorance by Vow, etc. As long, I say, as they discourage their Flock from these Follies and Abominations, they do exceeding well, they do like Christians, I join with them, and desire them to hold on these so wholesome Lessons. Again, as long as they declaim against the Abuses of Relics, of Pretended Miracles, of Confession; against the ill Example, scandalous Lives, Pride and Covetousness of some Churchmen; against Tyranny, Murder, Usurpation, Cruelty, Oppression, Massacres, Plots, Treasons, Rebellion, etc. This is still all very well; 'tis what Catholics do, and I would do it myself, were I to Preach; I have nothing therefore to say against the Pulpits, whilst they are engaged in these Subjects, but concur with them with all my heart. But when they take a Step beyond this, and lay all this at the Papists doors, and describe all these Absurdities as the Religion of the Papists; and that to become a Papist, is to be instructed in, and obliged to the Profession of all these Monstrous Abominations; here I think my Self my Religion and Church concerned; and therefore I step in with my Advice to the Pulpits: and tho', I confess, 'twould be a daring Presumption in me to pretend to direct them, how they are to Guide and Feed their own Flock; yet I take it for no such Crime to put them in mind, that they be not Injurious to their Neighbour: This is a Lecture all Christians have a Right to Preach; and therefore with this Sermon of Advice I make up to our Preachers, who are so forward in making Characters of the Papists. I tell them, that tho' they may have but little Affection for the Papists, yet they ought to be careful, not to be  to them, not to wrong them in their Reputation, not to defame them upon the account of every Idle Story, not to promote Calumnies, Preach out of Narratives, nor to set up every Misconstruction of their own Fancy, every Opinion of Authors, every Extravagancy of her Members, for the Professed Religion of the Papists. This, and much more of this kind, I put them in mind of; and tho' it be so truly Christian Advice, yet I find they take it unkindly; they are not willing to be thought Men of such Principles, as to stand in need of this Advice. Now, for my part, I never pretended that they were of such Principles, as to proceed in this manner, and be so unjust to the Papists designedly: But alas! there's a great deal of Mischief done in the World, which is never done by Design. There are some little Accidents to which Frail Human Nature is very subject, called Passion, Prejudice, Prepossession, Disaffection, etc. These are very insinuating things, and of a treacherous nature, which put Men upon the worst of Engagements, and do the greatest Mischiefs in the World, without any open Design of doing any. And therefore, since the matter of Fact to me is certain, the Mischief and Injustice done, and we here suppose without Design, I must desire the Preachers to reflect, whether none of these Mischievous Accidents at least, ever went up with them into the Pulpit; whether Passion and Animosity never crept with them into those Chairs; whether Prejudice never influenced their Pen and Tongue; whether Prepossession never biased their Reason and Judgement; and likewise, whether they never racked a Text, in compliance with the Temper and Humour of their Flock. The People, we know, cannot always bear the Truth; they sometimes say with the Jews (Isa. 30. 10.) Prophesy not unto us right things; speak unto us smooth things, prophesy Deceits: Did the Preachers never follow this Bend of the People? Come, I wish they would make a through 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: 'twas ever so from the beginning; and I apprehend 'tis from the ill Direction of these, our Religion has suffered 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 Neighbours. And 'tis 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 passed for solid Reason and Judgement; 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 increase, 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 Dissensions. 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 viewed 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 does not move to Compassion, and engage as many as behold it, to a zealous removal of these Differences, 'tis because these Schisms have destroyed all Charity, and under a false Gloss of Godliness, have taught Men to forget their Duty both to God and their Neighbour. For my part, I have experienced the truth of this in Men of all Persuasions in regard to the Religion I profess. I have heard and seen it railed at, contemned, set upon the same File with Turcism and Infidelity, abandoned 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 wondered, how a Religion, by which I had been taught to Love God and my Neighbour, and to perform all Christian Duties, should by other Christians be rendered so black and odious, and her Doctrines so hellish and damnable. But this was not long a Mystery; a little Consideration soon discovered, that 'twas none of my Religion was thus hotly decried, but a Monster of Iniquity set up under her Name. And, that tho' her Members were Ridiculed, Persecuted and Defamed, yet 'twas for Doctrines they were never taught by her, and for Facts they were either not concerned in, or not approved. And so it appeared that this great disturbance of Christianity, this effacing its Beauty, this so wide a breach of Charity, this propagating of Divisions, this inverting the Doctrine of Christ, and teaching Men to hate, instead of love, one another, was chief occasioned by Misunderstanding, by false Dresses, counterfeit Colours, and imagined Monsters more than real ones. And is not this a shame to Christendom, that it should be thus torn in pieces for Dreams and Fancies, to have its Peace broken to fight with Shadows, and that Reasoning Men should, for Fears and Jealousies, run down the most Fundamental Doctrines and Commands of Christ? But there's enough of this; and 'tis 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 ourselves obliged, to be of one Mind and one Spirit, to preserve a mutual Peace and Unity, 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 abused, show wherein they are wronged, so to endeavour 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 chief seems to render all amicable Compositions impossible: I'll endeavour, in order to this General Good, to let the World see, 'tis only Mistake or Passion has made her so deformed a Monster; and that tho' she be commonly pretended the Occasion of many Pagan Proceed amongst Christians, 'tis 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 Cloak of Religion: And consequently, that were She truly known, as to her  Faith and Doctrine, 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-established 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 discovered; and a Man that should come out of England with his Head glowing with our Pulpit-Popery, would not be easily convinced of the being of any Papists there. Now 'tis certain, the Papists here and there, are of the same Church, Principles and Faith, and 'tis no Difference in this kind, makes them there like other Men, and here like Monsters; but 'tis 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 looked on through this false Glass, and shown to the People under the Deformity of many Heads and Horns, and with the Beast all over, what hopes of their being received into the Bond of Common Charity? Or what greater encouragement for Feuds and unchristian Animosities, than that these should be so marked out for Disciples of Antichrist, to be pursued with Contempt and Hatred by their Neighbours, in the Service and Fear of the Lord? I must needs confess, that were Popery so foul, as 'tis 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, etc. 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 endeavour its ruin, would not be only laudable, but even a necessary Duty. But if this black Character should not otherwise agree to it, than by Mistake; if the Papists should not really teach nor believe those Fopperies and absurd Doctrines, which are laid to them, but utterly abhor and disclaim them; then 'tis certain our little World has been filled 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 dressed up for to fright the unwary.  
For my part, I am not ashamed here to own, that my Religion is Popery, as taught and delivered by the Church of Rome; I embraced 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 Doctrines, through the Merits and Passion of my ever Blessed Redeemer. And 'twas no small surprise to me, to hear this very Church, (the Purity of whose Belief and Doctrine I admired) so positively decried for the Whore of Babylon, for the Promoter of all Inhuman Barbarities, ranked with Paganism and Turcism, the Profaner of God's Holy Word, and Propagator of the Doctrine of Devils, etc. I was alarmed at this Character, and immediately concluded, that if this was so, I had been greatly mistaken, and instead of putting myself into the way of Heaven, had certainly fallen into the very Mouth of Hell. This put me upon some Reflections, and obliged me to enter into a more strict Scrutiny of my Religion, and myself: I did both with seriousness, knowing that the Concern was of Eternity, and whereon depended my Soul's Salvation or Damnation. Upon examination of myself, I could not find that, I had been taught any of those Hellish Doctrines charged against my Church; or that She any where delivered 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 Neighbour as myself, and in all things to fulfil the Law of Christ; That nothing was so contradictory to this Law, as to commit Idolatry, to profane the Word of God, or any ways to propagate Superstition, or the Doctrine of Devils; And that I ought rather to suffer Death a thousand times, than once incur the Gild of any of these Crimes. Now here, what could I think, finding my Church wholly opposite to the Character given of it; and myself lying under the Scandal of such Doctrines, which I did as much abhor, as Hell and Damnation itself? I was convinced of the falseness 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, produced 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, Usurpations, Murders of Princes, Treasons, Plots, Conspiracies, Persecutions, and other such unwarrantable Practices, charged 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, etc. Then the lose and extravagant Opinions of many of her Doctors. Lastly, many Superstitions and Abuses found amongst the People, their being imposed on by some with idle Inventions, the noise of Relics and Miracles, and being Priestridden a thousand other ways. These I say, I found, with others of the same blackness urged against Men in Communion with my Church. And hence a Conclusion drawn upon the whole Church, upon her Doctrine, and all in her Communion, of their being as foul as Hell, of the same Tincture with these Villainies and Crimes. And here it was I began to lay aside all Troubles and Scruples concerning my Religion, being now well satisfied, that the frightful Character of my Church, whlch surprised me before, was not taken from her Faith and Doctrine, but only from the Vice and Wickedness of such, who tho' perchance in her Communion, yet followed not her Direction: and that 'twas rather a black Record of as many villainous 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, encouraged, and approved. And here upon the whole, I could not but lament these uncharitable Proceed, to see so great a Body of Believers, such an infinite number of Christians, of which I was one, lie under so base, so scandalous a Reproach, to see them condemned for the Abettors of such Principles which they detested and abhorred; and the Crimes of their Ancestors made to be their Religion. For my part, this Method appeared 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 proved 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 I, upon examination, found, I had been taught by my Religion, or of myself approved those Villainies, for which, under the name of Papist, I, with all of my Communion have suffered in our Reputation, I should own all as Just and Deserved: but since we, as Papists, have always before God, and are ready before Men, to disclaim and utterly renounce all such Facts and Principles, without the least Injury to our Religion, whatsoever we suffer on this score, cannot be, but as much against Justice, against Charity, and against Christianity, as against Us: and the very Apostles themselves might upon as good reason be condemned of all the Abuses and Errors of their Reprobate Brethren, as we of all the Crimes and Fopperies practised by Extravagant Men of our Church. I cannot therefore, considering how damnable a Sin Calumny is, and the defaming a vast Society of Christians with the most infamous of Crimes, I cannot, I say, but have so much Charity for the most violent of our Opposers, as to think, that did they but believe us Innocent in these Respects, they would no longer pursue us with such Infamy and Reproach: and consequently that a great reason why we are thrown out by so many, from the number of Christians, and degraded by others amongst Turks and Infidels, by others condemned for Idolaters, by others reputed as Bloody and Barbarous, by others as Idiots and Mad, by others as Blind and Superstitious, by others as Ignorant as Asses, Horses, and Mules, etc. is because, they know not what we are, what we Teach, nor what we Believe; because they take the Offences of some of our Members, for the Religion of all; the Opinions of some Casuists, for the Doctrine of the Church; the Vices of Men, for the Rules of the Society; Abuses for Directions, and Superstitions for Duties. What therefore can we more commendably do, for the Good of Christianity, than to disabuse our Brethren, remove the occasion of our so many years' Disturbances, and settle a right Understanding between all those who believe, there's no Salvation, where there's no Charity. This I have already endeavoured in some plain and short Tracts, not long since Published; I'll here go on to wipe off such Scandals as have been urged against us from the Pulpit, which if done seriously, may still contribute to the same end, and make it appear, the Papists are none of the Monsters they are imagined. This I'll do, by Examining such Characters, as have been of late Years given of the Papists from the Pulpits. In which I shall show, that there are many things charged upon them, without either Truth or Sincerity; and consequently, that 'tis not without good Grounds they complain of being Misrepresented. But first I must have a word or two with a late Adversary, and then to the Characters of the Pulpit-Papist.   

Pulpit-saying, OR, THE CHARACTERS OF A Pulpit-Papist EXAMINED.  
FOR the bringing the long Debate of Misrepresenting 
Pref. to Third Part of Pap. Misrep.  to an issue, I lately made a Challenge to the Pulpits of the Church of England, to show us the Papists to be like those Foul Characters, that for so many years had been given of them from those High Places. And tho' the Preface, wherein that Challenge was published, was pretended to be Answered by one, who, besides the Talon he has of Railing with a good Grace, has likewise so vain a Conceit of himself, as to think he Answers every Line 
Answ. to Repr. Reflect. upon the State of Controu. p. 5.  of his Adversary; yet when he comes to this Challenge, tho' so Considerable, and whereon depends the Proof of the Pulpit-Credit, after having repeated it, and Blazoned it in Great Characters, he gravely nicknames it with the Title of a Shout and an Exclamation, pag. 26. and then tamely lets it slip betwixt his Fingers; complaining in his next Page, He can meet with nothing worth the Answering.  
How can a Man forbear standing here a little to admire the Contrivance of some Men, who, when they are pressed with the Difficulty, have not Humility enough to own it; but like the Executioners of S. Stephen, fly to their last Refuge, taking up Stones to fling at their Adversary, when they cannot come up to him with a just Reply? I appeal here to the Unprejudiced and Thinking part of Mankind; when the Controversy of Misrepresenting was like to grow endless, what could be more fairly proposed, than to require of the Pulpits, to make it appear, That the Papists do in all things answer the Character they had given of them? The bringing this Proposal to an issue, would certainly have concluded the Point. If the Papists had appeared to have been really what they had been rendered; the Pulpits had been acquitted of the Charge: and if it had proved otherwise, they must as certainly been condemned as Guilty; and Misrepresenting must have laid at their doors. All the World knows, that the only way to discover whether those, who pretend to show Strange and Wonderful Monsters to the World, are Honest Men or Impostors, is to go into the Booth, and see, whether what they have to show there, agrees with their Descriptions and Painted , which are exposed on the outside. If it be every way alike, they must have the Repute of Fair-dealers: but, if upon the trial, it answers not the expectation, and there's no more of Monster to be found, besides in the outside Painting and in Words; the Showers must certainly pass for no better than Cheats; and that for want of an honester Livelihood, they chose rather to Impose upon their Neighbour, than Starve. Such a Trial as this, was the only Means left, after so much Shifting and Winding, to bring our Controversy to an issue. The Pulpits had been for many years making Characters of the Papists, and telling the World, how Strange and Deformed Monsters they were. The Truth of their Characters was at length questioned, and the Papists are said, not to agree with those deformed Features, nor be the Monsters they had been pretended. And here began the Difference: the one Side positively denying, the other as stiffly asserting the Truth and Exactness of the Characters. What was to be done here, beside making the Experiment? Come therefore, said I to the Pulpits, (and withal gave them the Challenge) Show us the Papists to agree with your Characters; let us see them: and then without any farther trouble we shall know, whether the Papists are really the Monsters you deciphered them; or You Impostors, for exposing them otherwise than They were. This Challenge I made; and tho' the Answerer is so throughly acquainted with Monsters, as to know them to be very Remarkable things, and may be shown with a Finger, ib. p. 36. yet ho's so far from joining issue with me here, that tho' the Decision depended upon so inconsiderable a Matter, as the holding forth a Finger and Pointing, he'll not vouchsafe the trouble; but instead of that, lifts up both his Hands against me, and by most vile and base Innuendo's, p. 27. shows how low he can stoop, only for the poor satisfaction of taking up Dirt to throw at his Adversary. Certainly the Cause must be very desperate, that is thus deserted, and left only with the support of Raillery and Reviling. But 'twas by the help of these excellent Qualities, Misrepresenting at first received a Being; and upon these Legs it is like to stand. Thus is it left by this its Present Patron, who solemnly takes his leave, and bids the Cause farewel, as he says, Two or Three had done before him.  
The Challenge therefore I made formerly, for the ending this Controversy, I here repeat again, not to him, but to all the Ministers, nay to all the Protestants of this Nation: Show us the Papists to agree with those Characters, that have been given of them out of the Pulpits. There are few Ministers, but have some Papists in their Parish: and few Laymen of any Business, but have some Relations, Neighbours, Correspondents, Acquaintance, or Conversation with some Papists. What I require of them then is, to compare these Papists they know, with the Ideas, Notions and Characters of the Pulpit-Papist, that is, with the Notions of Popery that have been infused into them from the Pulpit. Let 'em tell me, upon due Consideration, whether the Papists they know, are so much worse than all the rest of Mankind, as the Pulpits seem to render them. Let them take a view, and see, whether the Papists of their Acquaintance are so profoundly Ignorant, so Treacherous, so Cruel and Bloody, so False and Deceitful, so ready to take Oaths and rashly to break them again, so stupid and senseless at their Devotions, of such profligate Lives, so stupid as to Pray to Images or Crucifixes, so much relying on a Deathbed Repentance. Let 'em consider this, I say; and if the Papists are generally found to agree with these kind of Pulpit-Characters, than the Pulpits are in the right: but if it appear, that the Papists are found as free from these Imputations, as any other Division of Reformed Christians; then the Pulpits are in the wrong, and have so much Satisfaction to make, as there are Papists suffering in their Reputation and Family, for the undeserved Characters that have been thus cast upon them from the Pulpits. This is the Challenge I make, and I beg of every Conscientious Protestant to make the Reflection. If the Papists are in good earnest more Wicked and Extravagant than their Neighbours, they shall not have me to Apologise for them: but if they are really as Conscientious, as tender of their Duty both to God and their Neighbour, and as careful of their Salvation as other Men, 'tis but a Duty to speak in their behalf, and it shall not be the Reproaches of Two or Three Abusive Writers, that shall deter me from so Just an Enterprise.  
I invite Protestants to make this Reflection now, because the Trial is not so difficult at present, as it has been in times past, when the Pulpits, with all the bitterness imaginable, were setting forth the Papists, under all the disagreeing Colours of Monster and Deformity, and might reasonably then hope to pass for True Representers, whilst the State at the same time was so severe as to keep them under, and with especial Provisoes took care, they should be possessed of no Puhlic Stations, wherein to show themselves to the World. At this time 'twas safe for the Pulpits, to say any thing of the Papists; they might set as many Heads and Horns on them as they pleased. For whilst a Man keeps his Monster from being seen, he may set him out as incredibly Monstrous as he will, without danger of being disproven. But now, Blessed be God, the Times are more open; there's a Liberty for all Honest Men to show themselves to the World: and Papists too, through the Favour of their Prince, go Sharers with their Neighbours in every Degree; they have their Public Posts both in the Administration of the Sword, and the Scale; and he that has a mind to know, what the Papists are, has now, God be praised, better Opportunities of doing it, than by going to the Church. At this time than it is, I desire all sorts of Protestants, whether Clergy or Laity, to make the Trial, and Answer the Challenge. There are none, but what upon a short Recollection, may remember, what kind of Papists they are, they have seen so often buffeted upon the Cushion; how much worse than all the rest of the World; how silly, how Ridiculous, how Faithless, how much better Christians are the Turk and the Jew than They. Let them take this Pulpit-Draught along with them, and compare it with all the Papists they know, or can hear of▪ let them see, whether They answer the Character. And if they find them in all things like the rest of Mankind, without more Horns or Heads, let them then tell me, who are the Misrepresenters.  
For my own part, I have heretofore upon occasion made a like Offer to some Protestant Acquaintance, when I have seen them come from Church, with their Heads full of Pulpit-Popcry, and their Hearts embittered against it. I have upon this took the liberty of demanding of them, Whether such Neighbours of theirs, whom they knew to be Papists, and with whom they were throughly acquainted, were in reality such Ill-men, agreeable to those Characters of Popery they had heard in their Church-Lectures? And they answered me, No: but that ●● their Conscience, they judged them to be very good Neighbours, and good Christians: and that, if all the rest were like them, there would be no reason to complain. This Answer I have heard at all ends of the Town; so that tho' the generality of Protestants are so Biased and Pulpit-ridden, that they have an Animosity against the Papists; yet I find, 'tis not founded upon any knowledge of their own, but merely taken up upon Trust; and and like all other Passions, is blindly hurried on against such, as they know nothing of. Such a Hoodwinked Passion it was of a Person in the Country not long since, who loudly declaiming against the Papists, for a Generation of Vipers, and a Prostigate sort of Men, etc. after having poured forth his Invectives in the bitterest manner he could, was asked by one of the Company, How many Papists he knew? He replied, He knew but Two Families; such a Gentleman in such a Place, and such another. And it being demanded, What kind of Persons they were? He said, that Those indeed were very good Men, Just, Honest, and Exemplar: but however, that he was sure the Papists, at least all the rest of them, were the worst of Men. How! says the other, You that know but Two Families in the World Papists, and those Good beyond Exception; and yet thus severely to let fly at all the rest, of whom you know nothing, is an unpardonable Rashness. But this is to the Protestant Tune: if a Man can't tell how to run down Popery, tho' he knows nothing of it, he's no True Son of the Church of England. So that tho' the Teachers of this Communion as Established by Law, are very industrious to dissuade their Hearers from all Implicit Faith, in assenting to Divine Mysteries delivered by the Church; but that they must be sure, not to move one Step beyond their own Sense and Reason, otherwise they'll ●ot believe like Men, but pin their Faith on other men's Sleeves, and blindly be led by the Nose; Yet when they turn on the other S●●●, and ●●e to hear what Popery and the Papists are; here they may run o● 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: 'Tis not now here, Search and Examine, 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 observed, 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 Countryman above, not Two Families.  
But why this uneven 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 Neighbour? As if the believing rashly of God or of our Neighbour, 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 prescribed from the Pulpits, of Search and Examine; That they would Try and see, what the Papists are, before they condemn them. But 'tis 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  or Popular Harangues, designed for the making of Crowds, and increasing 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? 'Tis thus then I desire Papists should be tried, after the Protestant Way; I would have every one examine 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 Neighbourhood; 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 Neighbourhood, whether they are less Conscientious, less Humble, less Charitable, etc. 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: 'tis certain, if Popery be as Black as 'tis Painted, and so many Degrees worse than Protestantism, 'twill be impossible for a Man, of Protestant to become Papist, but 'twill soon be discovered in the Immorality of his Life and Actions. Let these Converts therefore be rigorously observed, 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 Debauched than they were before; as 'tis 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 professed 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 Pope's Pardons, and Compounding with Heaven for Money: Whether they are less Attentive at their Prayers; Dumb and Senseless, 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, etc. Let all Converts be strictly observed 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 mere Speculations, confined within the Heart and Head: but they are such Principles as influence the outward Man, and must indispensably regulate the Actions of one's Life: so that if this be the common Doctrine of Popery, 'twill 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 pinned 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 Neighbours, answerable to what we are accused of from the Pulpits; We are deservedly evil spoken of; and for my part, I shall willingly receive the Sentence, of having my Hands tied, from ever Penning any thing for the future, in favour 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; 'tis well known, that the Perfectest of Creatures, the very Angels in Heaven, could not pretend to this, while Pride and Rebellion infected such vast numbers of those Celestial Spirits: a Traitor too, we know, was found in the very School of Christ: and as long as the Church Militant is made up of Men, 'tis not to be expected, that a Right Faith shall so privilege them, as that none shall be Tempted and Misled to Evil. All that I pretend to is, that the Papists are not so infamously worse than all other Christians, as the Pulpits seem generally to render them: that they live as Conscientiously, as Virtuously, as fearful of Offending, as solicitous of Repenting, etc. as any other Division, who pretend to have Reformed them: and consequently, that their Doctrines and Principles, by which they regulate their Lives, are not such as they are Represented.  
Neither do I expect, that amongst such an infinite number of Writers, whose Works are extant of that Communion, there shall be nothing found obnoxious to Exceptions of the Reader, and which may not easily, by the help of a wrested Interpretation, be made appear, in seeming Inferences plausibly drawn from it, as Unchristian as the Text of the Alcoran. All this, I am sensible, may without difficulty be found. But this does not reach the Point; since, if this were a just Method of setting forth any Body of Christians, 'tis certain, there is not at present, nor ever was, any Society embodied under that Name, whose Writings are in every Particular so Exact, and cautiously Penned, but that by the Artifice of Envious Critics, they might be easily defamed as Profane, and Impious. I don't question, but if those very Heads and Hands, that have been so industrious, for these Hundred and fifty years, in sifting and raking the Books of Catholics, had applied themselves, with the Encouragement of a like Malice and Interest, to the Writings of the Holy Fathers, nay of the very Apostles themselves, they had as certainly before this time have made them as Black as the Papists; and convinced their Followers, Men of an Implicit Faith, of the Christian Obligation they were under, of hating all alike. When once Men come to Raise up themselves, by Running down their Neighbour, and work their Ends by Finding fault, Censuring, Condemning, Exposing, Ridiculing, and Railing at others, 'tis easy to conceive, how Ingenious Corrupt Nature will be in such an Undertaking, especially too, when a pretended Duty strikes in with this Vicious Inclination, and spurs it on in its own course, 'tis then Downhill all the way, and 'tis hurried along impetuously, carrying all before it. Now what will not Ten thousand Pulpits, open every Week, do in this Case? What Lives so Holy, what Doctrine so Divine, what Writings so Orthodox, as to stand this Test? When the Business of so many Pulpits is chief to make Exceptions, pick Holes, Quarrel, Ridicule: and the more excellent they are at this Work, the more they gain upon their Auditory, the more they secure their own Interest, and prepare themselves for Honours and Preferments. A little Stock of Consideration will convince a Man, how much may be done by this kind of Representing: since whosoever will but take the pains to view the admirable Effects of it, may be satisfied, that there has not been any one thing so Sacred, no Duty so Fundamental, no Obligation so Indispensable, but what has been vilely trampled on, and exposed under the blackest Colours of Infamy and Irreligion. 'Tis well known, how even Innocence itself heretofore appeared defiled in Susanna, by the wicked Contrivance of the Two Elders: How the Lamb of God our Blessed Redeemer was exposed under the Reproaches of a Deceiver and Seditious: How the Apostles and Primitive Christians were made Odious by the malicious Policy of the Priests of the Jews and the Heathens: From whence 'tis certain, there's no Christianity, no Piety, no Perfection, whether in Doctrine or Practice, but what may be vilified and made contemptible by this Art of Deceivers.  
Since therefore, as 'tis evident, the best of things may be thus disguised by Adversaries, and made appear quite different from what they are in themselves, which I call Misrepresenting; and this, we say, is the Case of Popery and the Papists; For the clearing of this Point, I appeal from the Characters of Protestant Adversaries, to the very Lives of Papists themselves. This will be the fairest Decision of the Controversy, and not subject to those many Frauds, which Interest, Ill-will and Ignorance are apt to make use of in the other way: Which too, besides other Inconveniences, is never like to bring the Matter to an issue. For whilst We, in our Defence, produce Instances on the one Side, wherein we are Abused, Calumniated, and Misrepresented: and our Adversaries on the other, are Expounding, Proving, and Shifting the Charge; what likelihood of an end? Since he must be thoroughly dull, even a seven-fold-skulled Man, who when he is accused of wronging his Neighbour in an  Charge, can't find a plausible Pretence for what he has said, and get off one way or another; especially too, when he has so many thousand Volumes, and the Actions of ten thousand times more Professors to search into, and make use of to his purpose: 'tis hard, if amongst so many Writers and Livers there's nothing for his turn. In this Channel has this Controversy run hitherto, and so it may to the World's end: For, if all be True Representing, that may be brought off by such Shifts, as I have met with in the Course of this Debate, 'tis impossible there should have been any Misrepresenters in the World ever since the Creation; unless it be such who have only Malice enough to raise Calumnies, but want Wit to Gloss upon the Report, and Colour the Design. Only such as these are Qualified for the Character of Misrepresenting: for as for all others, who have but so much of Eve in them, as to understand the Art of framing an Excuse, they may boldly assert Falsities, raise groundless Jealousies, misconstrue the Actions and Doctrine of their Neighbours, extend Particulars to Universals, make what wrested Inferences they please; yet 'tis True Representing all the while, as long as the Managers have but any thing to say in their own behalf, tho' it be nothing but to Palliate, and divert the Mind of the Reader: Such Returns as these made to the most Evident and undeniable Charges of Misrepresenting, with the Title of An Answer in great Characters, and an Imprimatur to set it out, are Demonstrations enough to the Crowd, to pass Sentence upon the poor Papists for the worst of Men, of whom they can hear or read nothing, but they are prepared beforehand to believe all, and pronounce them Guilty. And then let but a Man, who has a good conceit of himself, come after all, and call it an Impudence in the Papists, not to make any Reply to such Answers, which are only 
Answ. to Repr. Reflect. upon the State of Controu. p. 52.  too Impertinent to deserve any, and then tell his Reader, that after all this Noise of Misrepresenting, the Papists have not been able to produce any one clear Instance to support the Charge; the Point is clearly gained, and He that has but had Face enough to deny all, to make a few poor Shifts and Excuses, and call them Vindications, is brought off in Triumph, and nothing can be said bad enough of the Representer, who is now supposed to be left without a word to say for himself.  
For my part, I was always unwilling to employ myself in stirring in the Mire: 'twas enough once to point at it, I thought, without being obliged to rake in it as long as I lived. But it seems, now my Hand is once in, I must either choose to dwell there, or else be shouted at for deserting the Post. Much good may it do those, who long for so lasting an Entertainment in such kind of Matter. However the Boasts of a Noisy Adversary oblige me something to cross my Inclination; his clamouring Triumphs of the Cause being lost, and that we cannot produce One clear Instance of our being Misrepresented, force me, upon the Public Score, to return to the making good the Charge. Having therefore here again recommended the Decision of this present Controversy to the Observation of every sincere and unbiass'd Protestant, desiring them to compare such Papists, as are of their Acquaintance, with the Character of Papist, they have heard from the Pulpit, thereby to judge, whether we without reason complain; whether we are in reality Misrepresented or no. I'll once more enter upon that ungrateful Employment, of Examining some Protestant-True-Representing Characters of Popery, to see how near they come to Truth; and whether it be possible to find One clear Instance to support the Charge of our being Misrepresented. But because there have been some Fresher and more Authentic Instances published in a late Book Entitled Good Advice to the Pulpits, than those I mentioned in my Last Reply, I'll rather choose to Examine some of These, and consider the Vindication that has been made of them, that so we may discover, whether not only the Vulgar among Protestants are deceived in their Notions of Popery; but likewise, what is of more importance, whether those, who are obliged by their Station and Character to be more Sincere, I mean their Guides, do not most evidently contribute to the imprinting these wrong Notions in the People, and upon such false Grounds lay the Foundation of a great part of that uncharitableness, Animosity and Hatred, which too often they express to Fellow-Christians, more than becomes the True Professors of the Gospel of Peace. I proceed therefore to this Examen in the Method of the Book now mentioned: and first as to some Matters of Fact.  

First Character of a Pulpit-Papist.  
1. THE Papists in the Years 1679, 80, 81, were engaged in a Horrid, Execrable and Hellish Plot; they pursued it 
Good Advice.  on with Insolence, Implacable Vigour and Malice. 2. The Priests abroad in Foreign Nations procured Money to carry on that Devilish Work. 3. Being Blood-thirsting Men, they then designed to take away the Life of our late Sacred Majesty. 4. They treacherously murdered one of his Majesty's Justices of the Peace, in cold Blood, with great Contrivance and Deliberation: hoping by his Death to stifle the Evidence that was brought against them, and prevent a farther Discovery. And they whom his Death doth not convince, neither will they be convinced, tho' he should rise again from the Dead.  
In these Colours were the Papists set out by the Pulpits, in the Years above mentioned throughout the Nation, as Guilty of a most Hellish and Execrable Design, as Thirsting the Blood of their Sovereign; As Barbarous Murderers; Engaged in a Devilish Work; Men of Insolence, Implacable Malice; A Generation of Vipers, Devils of Sedition and Faction, of Treason and Rebellion, Bloodthirsty and Deceitful Men, etc. Now all this having been since proved False, the Invention of Wicked Politicians, and supported only by the Oaths of Perjured Men, the Question is, Whether the Papists were not in all this time Misrepresented? And whether my Boasting Adversary has a Face to deny, that, after all our Complaint of being Misrepresented, we cannot produce One clear Instance to make good the Charge? Certainly, if to assert White Men to be Black, and to set out the Innocent as Guilty, and that of the most Hellish of Crimes, be not Misrepresenting, there is then, I confess, no such thing in the World.  
And yet however the Papists have been most barbarously used upon the supposed Gild of these Crimes attested only by Profligate Wretches, and asserted by the Pulpits: Yet the Answerer in his Apology, pag. 5, 6. is so far from the Humility of doing the Papists Right in the Case, and compassionating them for the Cruelty, that by these Means was most unjustly drawn upon them, that he only minces the matter with his Ifs and his Ands; and being resolved to say something in favour of the Pulpits, he concludes, That if They erred in Preaching thus against the Papists, they erred with those before whom they Preached, that is, with the greatest Tribunal, and greatest Part of the Nation. And what is this, but only by way of Defence, in some manner to acknowledge, that the Papists did not only wrongfully suffer in their Reputation from the Pulpits, but likewise in the Opinion of the greatest Tribunal, and greatest Part of the Nation. And this is the very thing I have all along pretended to prove. So that I hope now, after the Conviction of the Evidence of Perjury, and the Contradictions and Impossibilities of the Plot exposed by a worthy Pen, we have One clear Instance at least, of the Papists being Misrepresented. I am not for dwelling long upon this ungrateful Subject, only one thing I have to wonder at, and 'tis, That since the Pulpits had so great a share in imprinting these False and  Notions in the People concerning the Papists; how it happens, that there is not one word heard from those Places, in satisfaction of the Wrong that was done their Neighbour? Those certainly, who pretend to teach others, should not be backward in giving good Example: And especially such, who pretend to be clear from the Imputation of Misrepresenting, aught to do something in this kind, and declare the Innocence of those, whom they have helped to proclaim Criminals. If they have erred with those, before whom they Preached, 'tis but reason with the same to revoke the Sentence they passed, and restore the Reputation of those, who suffered by their Error. The Judges and Bar have done this; The great Tribunal of Parliament too has not been wanting in Overtures of this kind; Only Tong died without Repentance, and Oats so lives: And excepting these, there are scarce any, that were concerned in that Error, but what have most Christianlike, made Satisfaction, besides the Gentlemen of the Pulpits, who should have been the first in leading the way. I can't tell how far these may think Satisfaction and open Repentance to be improper in their Station; but after so clear a Conviction of the Innocence of those, whom they then accused, they must needs conclude it a Duty: and till they find a way to do it, one way or another, they must not take it amiss, if as they were Misrepresenters then, they are esteemed Misrepresenters still; since all that they asserted at that time in their Sermons, as to them, remains still in full force, and with the Face of Truth, till it be openly revoked, which was never done yet, as I can hear of.   

Second Character of a Pulpit-Papist.  
THE Popish Jesuits had a Hand in that Horrid Plot of the 
Good Advice:  Murder of King Charles I. That Sacred and Royal Blood was not shed without the Concurrence and Assistance of the Papists. From Rome those Dreadful Confusions were highly fomented. The mischievous and busy Jesuit promoted the Design, and was so Impudent as to boast of it. The Priest is well known, says one, who, when the Fatal Stroke was given, flourished with his Sword, and said, Now the greatest Enemy we have in the World is gone. The Church of Rome is justly accused of this Execrable Crime, and 'tis unjustly cast on those of the Reformed Religion.  
This is another Character of the Papists extracted out of Sermons. 'Tis as Foul and Barbarous as well can be, and enough to make them odious in the sight of good Christians. If it be True, the Papists deservedly suffer: but if False, then certainly the Pulpits are Misrepresenters. And how far it is from Truth, I believe there are few, even of Protestants, who know how to think without Passion, but have already concluded. The Pulpits have a Groundless Story they produce, in behalf of what they assert; and we show the contrary in an undeniable Testimony written in Characters of Blood of so many Noblemen, Gentry and Commonalty, who lost their Lives in defence of that Prince, whom by the Pulpits they are accused to have Murdered. Strange, that the Blood of so many Papists should be spilt, and all under the Royal Standard, and yet They to be the Murderers, and their Church to be justly accused of that Execrable Crime! 'Tis well known that the Papists ventured All in the Service of the Father: And the Challenge has been made to all sorts of Protestants, to produce even Ten Papists, I may say Two, that in all that Confusion of Civil Wars, ever drew Sword against him. 'Tis as well known, that the Son our late Sovereign was sheltered amongst the Papists; that neither Promises nor Threats were powerful enough to move them from their Duty; and that even a Priest too, most Loyally hazarded his Life to save that of his Prince, by whose Care he was secured from the Fury of his Enemies, and preserved for the Crown. This Evidence we have to attest the Loyalty of the Papists of those Times, and yet the Pulpits still declare, that the Papists had a Hand in the shedding of that Royal Blood. The Answerer has nothing to say here, but that we ought to consult, not the Preachers, but the Authorities they went upon. The Authority they have hitherto produced, is that of the French Preacher, which by sober Protestants themselves, is reputed no better than a Fable. If those that lay this Scandal upon Papists in their Sermons, think it to be otherwise, I wonder at least, whether they can prove it to be so Great, as even to let this single Authority by virtue of an Implicit Faith, weigh down those other Testimonies of Sense and Reason, visible in the Blood of those, who lost their Lives in defence of their Sovereign. Till they do this, they only let weak Probability take place of Demonstration, to the Defaming their Neighbour; and how far this falls short of Misrepresenting, I leave the World to judge.   

Third Character of a Pulpit-Papist.  
THE Papists, we are satisfied, were the Instruments in that 
Good Advice to Pulp. Caut. 2.  Judgement of the Fire of London, and caused London to fall just then when it was expected Rome should; this was for the Advantage of their Cause: and we have too many Reasons to think, they would pitch upon some such Counsel: For such things as these are now become their last Refuge, and the Arguments in which they expect most Success. They find all Rational Attempts against us to be Fruitless: and therefore despairing of ever convincing us like Men, they are resolved to beat out our Brains (if they can) like Beasts.  
This is a Character of Papists insinuated into the Honourable Magistrates of the City of London, not in the time of that dreadful Fire, when that general Consternation might have been a good Plea for an over credulous Accusation; but almost Twenty years after, when the whole Matter had been throughly considered. And tho' there were no other Grounds, whereon to build this Charge, besides the Clamour and Affected Jealousies of the People; and the Confession of a Distracted Man, whose Religion was not much of any kind, but still professedly Protestant. Yet upon these Grounds are the Papists represented, as the Instruments of that dreadful Judgement of the Fire of London, a Wickedness so Execrable, that 'tis not easily to be supposed the Crime of Men, but Fiends: Yet the Pulpits are satisfied that the Papists did it, for the Advantage of their Cause. The People are persuaded, that 'tis from such Hellish Means the Papists expect most Success: and that because they have nothing of Reason whereby to prevail upon Protestants, rather than fail, they are resolved to beat out their Brains like Beasts. Strange Exaggerations from such weak Grounds! And if this be not to pass for Misrepresenting, they must have hard Foreheads, that must even pretend to discharge it from that so deserved an Imputation. But however, to this are we forced by the Confidence of some Adversaries, who after such Rash Assertions of theirs from the Pulpit, and the loading us with so much Infamy and Popular Hatred, upon such light Presumptions, are notwithstanding so far from that Christian Duty, of making the least Satisfaction for this so considerable an Injury done both to our Persons and Religion, that they even continue to imprint the Infamy yet deeper in the Hearts of the People, by condemning the Complaints of our having been thus unjustly Traduced, and pretending, that we cannot produce One clear Instance of our being Misrepresented. Is not this to vouch for the Truth of all that has been ever said against us, and to affirm in one Breath, that, whether as to Oat's Plot, the Murder of Sir Edmondbury Godfrey, the Firing the City, and whatsoever else of this kind, delivered out of the Pulpits, 'tis all True, the Papists are Guilty of all; and their Complaints of being Misrepresented is but Vain and Idle. Are these Men, are they Preachers, can they be Christians in earnest, that thus play with the Reputation of their Neighbours in the Pulpit, blacken the greatest part of the Christian World, with the worst of Crimes, upon such poor Grounds, such weak Evidence, and after the evident Falsity of some of these Charges, and the great Improbability of others, still go on, and in some manner assert them over again in Print? I question not, but they so far indeed get their Ends in all this, as to make us Contemptible and Odious; but I think the Actors and Promoters of such  Methods, are still more Injurious to themselves; and that whilst they endeavour to defame the Religion of their Neighbours by Calumnies, they at the same time prove themselves to be no Christians. Certainly these Men are to be pitied. And I wish they would consider, that if their Livelihood comes in by Preaching or Writing Controversy, there are many other Honest Ways of getting a Livelihood, and no necessity of taking this. There's a late Adversary of mine, who has had some serious thoughts upon this Subject, and being convinced, I suppose, of the Unchristian Effects of such Proceed, he makes this free Declaration for himself in these words: I will here take occasion to say a good word of 
Answ. to Repr. Restect. upon the State of the Controu. p. 27.  myself, and that is, That rather than prevaricate in things of this nature, I would make very hard Shifts: If it were too late to apply myself to Handicraft Trades, yet, may be, I could Dig, or the like: But if I could not Dig, I would not be ashamed to Beg. Perhaps I might get something by turning my Pen another way, and writing of things where I had more liberty; as by writing Almanacs, or any such thing, where Mistakes will be committed in abundance, and are forgiven in course, and will be sure to do no body any hurt: but to impose upon Men in Books that treat of Divinity, or to accuse Men (from the Pulpit, he should have added) of the greatest Villainies upon vain Reports, weak Presumptions, or light Probabilities, is one of the last Dishonest things I would take to: I should think of that, and taking a convenient Stand near the Town, much about the same time; and the reason why he that does the one, does not the other, is because all men's Abilities do not lie the same way. Thus this Good Man Meditates and Resolves with himself; 'tis pity he had not thought of this before: for certainly, he's so far in the right, that Digging, Begging, or making Almanacs, are much more Innocent Employments, than Deluding of Souls; and however Murdering Men in their Reputation has been so Divine a thing of late Years, yet certainly those, who have their convenient Stands near the Town, are not concerned in so Extensive a Mischief. And I don't question, but those Few, who have seriously considered the weight of this Crime, and the blackness of the Gild, are so far from going on in that kind of Divinity, that they could wish all that Pains so employed, had been spent in Digging or Begging, or making of Almanacs, tho' this, it may be, had never turned to so good an Account. However, Mending is never out of Season, and I cannot but commend these good Resolutions, tho' late, of our good Friend, who, by his requiring nothing more than a Good Example to follow, I perceive, is sufficiently sensible of his Gild.   

Fourth Character of a Pulpit-Papist.  
THE Papists have their Emissaries up and down to Preach 
Good Advice to Pulp. Caut. 5.  Schism and Sedition into People's Ears. By such Arts as these they insinuate themselves among the poor deluded People of our Separate Congregations, and joining with them in their Clamours against the Church of England, crying it down for Superstitious and Popishly affected, they pass for Gifted Brethren, and real Popery is carried on by such Disguises.  
Here again the Papists are set forth in a Sermon before the Honourable Judges, as great Hypocrites, Religious Cheats, and Impostors, Qualities black enough to make them Odious and Detestable. For certainly, tho' Dissimulation and Delusion be abominable every where, yet never more, than in Spiritual Matters, and Concerns of the Soul: there being no Impiety possibly greater, than that of Preaching Schism and Sedition, under the Cloak of Sanctity and Religion, and thus, in Sheep's Clothing, to play the Wolves. Yet this is, from the Pulpit, made to be the Character of Papists, and the Judges are persuaded, that the Jesuits, under the Disguise of Dissenting Teachers, Preach to the Separate Congregations; and by this Imposture put them upon the greatest of Evils both in Church and State. A Foul Crime! and if True, sufficient to cast the Papists out of the number of Christians; but if False, and not as is here set out, as sufficient on the other side, to bring the Pulpits under that as black Character of Misrepresenting. This Accusation was set down in the Advice to the Pulpits, and all the Return that is made to it in the Answer, is, as above, That 
Answ. to Good Advice, p. 7.  we must consult the Authorities the Preachers went upon in urging this Charge against the Papists. Now who would not have expected, that any Answerer, zealous in acquitting the Pulpits, would have not only produced the Authorities, but likewise have spent a few Lines in making good such Authorities, and proving them to be Authentic beyond exception? The Pulpits must needs be sensible, that the Crime laid to the Papists, is of the blackest Dye; and that Men who pretend to Conscience, and to Reforming Consciences too, ought not to spread Reports of their Neighbour, in a Matter of the highest Scandal, but upon substantial Grounds, and an Evidence of the Gild; and that 'tis the Concern of their Reputation thus to make good all their Proceed in this kind. This an Apologizer for the Pulpits should have done: But instead of this, he sends us to consult the Quaker Unmasked, the New Discovery, and in want of these, a Book called Foxes and Firebrands: He might likewise have added the Preface to Dr. Tenison's late Account of a Conference with A. P. for as far as I can learn, the Quaker Unmasked, Foxes and Firebrands, and Dr. Tenison's Gubbards, are much of a Piece. Good God that Men should pretend to teach their Auditory the Gospel, and expound to them the Truth of God's Word, and when They are thus Challenged in a Particular of this moment, then to fly to Foxes and Firebrands, and laying by the Scripture, take refuge in Libels, and Street-Pamphlets!  
This is a most surprising way of making Apologies for the Pulpits, of such Pulpits too, from whence there has been so many fierce Declamations made, against reading of Legends, believing the Inventions of Men, and trusting to Idle Stories, the Dreams of Melancholy Recluses. Upon these Topics are the Papists run down by the Pulpits, derided and exposed as Men of a light Faith, who exchange the Scripture for these empty Fables. And when a Preacher is warm upon this Subject, then out come the Miracles of the Great Xaverius, the Wonderful Life of St. Mary Magdalen de Pazzi, the Revelations of St. Bridget, etc. And these are made use of to show, 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 outdo 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 even make a most exact Resemblance of themselves; and Protestant Preachers are no sooner Challenged 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 Unmasked, to the New Discovery, to Foxes and Firebrands: And these are styled the Authorities they go upon. As if these were more Authentic than the Miracles of S. Xaverius, which have been so strictly Examined, that even some pretended Reformers themselves have judged 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 Laymen 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, etc. solemnly Preached up in Pulpits, by the most Eminent Men of the Nation, and as eagerly swallowed by infinite 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 Virtue, an Encouragement against Vice, etc. and cannot be read without a great Spiritual Advantage to every unprejudiced Christian. In such things as these it is the Papists are condemned 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 does 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 reproached, 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, etc. 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 'tis received without scruple, and as greedily swallowed, as easily believed; 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 Neighbour, 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 helped 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; 'tis 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 showing 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 Cloisters, 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 Unity 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 Neighbour: and therefore he boldly makes up to his Auditory, and tells them, That the Unity 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 called fanatics 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 Falsehood, 'twas 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 Neighbours, but the downright Truth.  
However the Apologizer for the Pulpits in his Answer, pag. 11. being resolved 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 Schoolboy have been Scourged 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, etc. How low are we fallen below the Pulpit-Character! As if Divisions in Religion, and different Sects, were nothing but so many distinct Bodies, having different Founders, Rules, etc. If a Preacher of the Catholic Communion should in the like terms positively declare in a Sermon, That the Two Universities, and every College 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 packed up in an Enclosure under Rule; I don't question but the Town would soon be filled 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 Universities 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 University and University, College and College, they become divided among themselves, and when occasion is offered, do actually war one upon another in their way? What would the World say of such Do 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 learned 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 another's Churches, and are every way in as perfect a Union as the Two Universities, 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 professed 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 Preached 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 declared, 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 Retired 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, etc. 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, Friars of S. Francis, etc. 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 Chapel at , 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 supposed Revelations, Visions, Raptures, and unaccountable Impulses. What Controversial Stuff is this! Why, at this rate he might make Fanatics of all the Patriarches 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, welfare such Fanatics: I wish the Churches-of-england-man 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, moved 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 packed up in Convents. And now upon the management of the whole Matter by the Vindicator, 'tis all sunk into this: That the Religious Orders are distinct Bodies, having different Founders, Rules, etc. And that in their Convents, some are acted by supposed Illuminations, Raptures, and unaccountable Impulses. Who could ever have fallen into this Account, without the assistance of such an Expounder! And does he think in earnest, that the Auditory understood it, as he has now laid it out? He knows they are not used to such favourable Constructions in things relating to the Papists; they may make things worse indeed, but seldom, I fear, take off from any thing they hear thus positively asserted in the Pulpit. And therefore, considering how different this Notion is from what those Words of the Preacher, according to the general and vulgar acceptance, do import, he must give me leave to set down those Three Assertions of the Pulpit, for so many Clear Instances of most Foul Misrepresenting.   

Sixth Character of a Pulpit-Papist.  
IN the Roman Church it (the Sacrament) must now be no longer a Representative, but a Real, Propitiatory Sacrifice; 
Ibidem.  and Christ's Natural Body must be brought down from Heaven upon a Thousand Altars at once, and there really broken,— and his Blood actually spilt a Thousand times every Day.  
Thus is this Doctrine of Catholics rendered in a Sermon at Oxford 1679. and in these few words are Two things Falsely shown, 1. The Sacrifice of the Altar is made to be no longer a Representative Sacrifice: whereas Catholics believe, that it is Representative. 2. That Christ's Body is really broken, and his Blood actually spilt upon the Altar: whereas Catholics are taught, that this is done only Sacramentally or Mystically. And what's the Plea of the Apologizer? Only, that this is not positively asserted of the Papists Doctrine, but only a Natural Inference, and an Arguing against them upon their own Principles. And this is apparent, because, says he, the words Now and Must be, show what the Preacher meant. To such a nice Point is the Vindicator reduced, to bring off the Preacher: so that to all such as, at that Sermon, did not understand the virtue of that Now and Must be, there are these Two Falsities suggested of the Papists: and Protestant awkward Reasoning is set out for True Catholic Doctrine: which is as bad Misrepresenting as can be. 'Tis not my Province here to examine the Truth of such Reasoning and Inferences: but yet, I fancy, there are few Men of Sense, who don't see throughly the weakness of such Deductions; whilst 'tis so easily reconcileable with Reason and Scripture, and so intelligible, that Christ really Present in the Sacrament may be offered to God upon the Altar by the Hands of the Priest, in Remembrance of the same Christ offering himself a Victim upon the Cross for the Redemption of Man: and consequently, that the Sacrifice of the Altar is Representative of that upon the Cross. Mr. Thorndike never scrupled the least 
Epilogue. to Trag. l. 3. c. 5. p. 11.  at this, expressly owning the Elements changed into the Body and Blood of Christ, to be truly the Sacrifice of Christ upon the Cross, and to be both Propitiatory and Impetratory; and yet never denied it to be performed likewise in Remembrance of Christ Crucified. The other is not more difficult to be conceived, viz. How Christ's Body may be Really present in this Sacrament, and yet his Body not Really broken there, nor his Blood actually spilt: since 'tis not Present there Corporeally, but Sacramentally only; which manner of Presence is no more consistent with real Breaking or Spilling, than are Spirits, or the Glorified Bodies of the Blessed, which tho' real and substantial Bodies still, are not withstanding not at all susceptible of those Corporeal Accidents. But however this may be obvious to any unbiass'd Judgement; yet we are, it seems, to be exposed, according to every Man's Perverse Notions; and every little-half-paced Divine is to set us out under all the Grossest Absurdities, which he pretends are in our Doctrine, but are really nothing, but the rough thoughts of his own Inventive Brain: and if this be to pass for True Representing in a Pulpit, God defend all good Christians from the Edifications of such Truths.   

Seventh Character of a Pulpit-Papist.  
POpery puts out the Understandings of those of her own Communion, 
Good Advice to Pulp. Caut. 3.  and tears out the Hearts of all others: whom she cannot deceive, she will destroy. The Absurdity of Auricular Confession is endless, where a Man unlades himself of all his Sins, by whispering them into Priests Ears. Likewise Transubstantiation, where Men must renounce all their Five Senses. The Pope's Infallibility keeps a good decorum with the rest. He alone cannot err, and all others, without some of his assistance, cannot but err.  
After this manner was Popery described in a Preface to a Sermon at Guildhall 1679. and so much to a Protestant purpose, that were it such a Religion, as is in these few Lines described, 'twere nothing less than the Duty of every Reasonable Christian to protest against it. But as long as these Deformities are only the Contrivances of her. Disingenuous Character-making Adversaries, they only serve as an Argument to confirm her Professors in their Religion, whilst they behold it Attaqued only by the Unchristian Artifices of Passion and Imposture. And let the Reader see how much these are concerned in this Character, in which there are as many Calumnies as Lines.  
1. It asserts, That Popery puts out the Understanding of those of her own Communion.  
This is false; since 'tis certain, that Catholics have the same liberty of using and improving their Understanding, as the Members of any other Christian Society in the World; and there are none of her Deserters whatsoever, that have half so many Books, Catechisms, Commentaries, Expositions, etc. for Instructing their Members in all the Mysteries of Faith, and Practical. Duties of a Christian, as They; and if this be putting out the Understandings of those of her own Communion, whilst it takes so much care for the making them understand their Religion; then certainly those that help Men to see better, may be as truly said, to put out their Eyes. There's none certainly but knows, that whosoever will be a Christian, must submit his Understanding to the Belief of such Mysteries as are above it; this Catholics are taught to do: and Protestants too, if they have Christian Faith, must do the like. S. Paul read this Lesson long ago to the Corinthians, 2 Ep. 10. 5. where he teaches them to Bring into captivity every Thought to the Obedience of Christ. This captivity of our Understanding to Christ, and to the Mysteries he taught, is an improving, and illuminating the Understanding, and no putting of it out. And if it be upon this score, he lays this Scandal upon us, let him but take a Jew along with him, and, upon the same ground, he'll see as much done for S. Paul 'Tis our comfort still, that in all things touching Faith, we have God and his Holy Spirit assisting in his Catholic Church to direct us: while we submit to this, we go safe and Rationally, and being taught to understand all thus proposed to the best of our Capacity, there's no danger of our Understanding being put out.  
2. Popery tears out the Hearts of all others (out of her Communion;) whom she cannot deceive, she will destroy.  
This is false too, since tho' Catholics are bid to go and Teach all Nations, as Christ commanded his Apostles, and consequently their Successors the Pastors of his Church, to the end of the World; yet where Men are so obstinate, as to reject all Instructions, they are taught to go elsewhere, and only to pity and pray for such blind Souls, but not to destroy them. 'Tis true, in the Catholic Church care is taken, to preserve all such as are her Members, firm in her Communion; and there are not wanting Threats to keep the Inconstant from being Misled into Error; as likewise Punishments to reduce such as leave her, and blindly run after False Guides. And if for this reason she must be said to tear out their Hearts, and destroy such as she cannot deceive: what is to be the Character of this Preacher's Church, which, by consent of Bishops, is fenced with such Laws, as punishes with Loss of Goods, Imprisonment, and Death, not only those who leave her Communion, but likewise those too who never were Members of it. This is a Cruelty not to be paralleled amongst the worst of Christians. I cannot say, but that Rash Zeal, Headlong Revenge, or Detestable Avarice, may have hurried some of ours upon such Barbarous Attempts; but certainly never did any Christians deliberately and with Counsel, thus deeply engage themselves in Blood. 'Tis one thing to shed Blood in the heat of Fury and Passion, another thing to do it by Law, and if ours are thus to be condemned of Cruelty for some Rash and unaccountable Practices of this kind, which we detest upon Reflection; certainly others have a better Title to this Infamous Mark, who with such Severity, both in Goods, Liberty and Life, punish those with Deliberation, who never were of their Communion; and are so zealous in maintaining those Laws in force, by which they own themselves Bloody by Profession.  
3. The Absurdity of Auricular Confession is endless, where a Man unlades himself of all his Sins, by whispering them into Priests Ears.  
This again is a Calumny and Misrepresentation, since no Catholics teach, that only Whispering Sins in the Ears of a Priest is sufficient for their Remission. They own indeed Confession to a Priest in order to Absolution, and the same is allowed by the Church of England; but besides this Whispering, they require likewise a True and Hearty Sorrow, joined with a Firm Purpose of Amendment, and a Sincere Resolution of avoiding, through the help of God's Grace, all Sins and the occasion of them for the future: and this I hope, as no body will deny to be a proper Means, in order to Forgiveness; so likewise every one will see how unsincere this Preacher was in saying, That a Man unlades himself of all his Sins by whispering them into Priests ears, To make his Followers believe the Papists to be so Sottish, as to think their Sins forgiven by a Whisper only.  
4. Of Transubstantiation, where Men must renounce all their Five Senses at once.  
How is this true, that we must renounce all our Five Senses in the belief of this Mystery; since, if we follow our Hearing, which is the Sense by which Faith comes, we are obliged to believe it? Christ's Words expressly signify and declare, that the Sacrament is his Body. These Words we hear delivered to us by those, whom He has appointed to Teach and Instruct the Flock, to wit, the Pastors of Christ's Church: these Words we see likewise and read in the Holy Scripture. So that if we follow our Ears and our Eyes directed by the Word of God, we are bound to believe this Mystery, and consequently do not renounce all Five at once. And thus, whilst we let both our Senses and Reason be immediately directed by God's Word, which is Infallible, we more Reverence the Scriptures, and Believe upon better Grounds, than Protestants, who let Natural Objects, ever about Mysteries of their Faith, have the direction of their Senses, in which they are so often deceived, rather than the Word of God, which cannot deceive them. We acknowledge, that to frame a Judgement of the Nature or Substance of a thing, we must depend upon the Information of Sense, and that the Common and Natural way, is to Judge according to the Relation the Senses give, from the External and Natural Accidents of the thing. But if we desire to frame a True Judgement, of what is the Nature and Substance of such an Object, not according to a Natural Being, but according to the Divine Power, and what it may have of Supernatural; the Senses ought not to be laid aside, but we must consider here too the Information These give, not now from the Natural Accidents, but from the Word of God, and the Divine Revelation; for tho' the Natural Substance of the thing be connected with, and best known by its Natural Qualities, yet a Supernatural Being not so; and therefore This is better known from what the Senses tell us from God's Word, and Divine Revelation, than from the External Accidents and Natural Qualities of the thing. I illustrate this by an Instance in another matter: If I have a Present sent me in a Letter by a Friend, and I intent to make a Judgement of the True Nature of it, and What it is; I cannot do this without the assistance of my Senses. But then These may inform me Two ways; either by Looking upon the thing itself, (which at present I suppose is a Transparent Stone) observing every Cast of the Light, how Pale, etc. or by Reading the Letter, which being sent from an Excellent Artist, gives a full Account of it; as likewise Hearing What the Bearer says, whom I know to be a skilful Jeweller. Now in both these ways I use my Senses in order to Judge of the Present, as to its Nature and Value. If I take the Information of my Senses, from the View of the Stone in itself; I Judge it, to the best of my Skill, to be no Precious Stone, but some Counterfeit or Pebble: If I take the Information my Senses give me from the Reading the Letter, and Hearing the Artist; I Judge it to be a True Diamond, upon their Authority and greater Skill, who being of known Honesty, do unfeignedly give me this Assurance. Now in which Judgement of these aught In in Prudence finally to acquiese? Certainly in this last. And yet in so doing, I hope I should not renounce all my Five Senses at once. No, even in this Judgement too I should depend upon my Senses. And if in such a Case as this I prudently form my Judgement, from the Account my Senses give me of such men's Authority and Knowledge, rather than from my own, because the Nature of the Thing before me, consists in something above my Skill: Certainly, when the Question is, What is the Substance or Essence of a thing, not Natural, but Revealed to be Miraculous, and according to the Divine Power and Ordinance? the Safest Judgement ought to be framed, not from what my Senses tell me of the Natural Accidents, but from what They tell me of God's Word, and the Divine Assurance; because, as Dr. Sherlock says, (Preserv. against Pop. p. 25.) We may reasonably conclude, that God understands the Reasons and Nature of things, better than we. Since therefore my Senses assure me from Scripture and the Pastor's of God's Church, that the Sacrament is Christ's Body: I am bound in Reason to Judge, it Is so; rather than from the Natural Accidents, to Judge it to be Bread. So that in thus Believing this Mystery, we do not Renounce, but Fellow our Senses.  
Fifthly, The Pope alone cannot Err, and All others, without some of his Assistance, cannot but Err.  
This again is absolutely False: For tho' Catholics Believe, that the Catholic Church, whether Diffusive, or in its Representatives, viz. a General Assembly of Bishops under their Head the Bishop of Rome, through the Divine Assistance of the Holy Spirit, cannot Err in declaring Matters of Faith: and some School-Divines are of Opinion, that the Pope is assisted with a like Infallible Direction, even at other times. Yet never did any Catholics Teach or Believe, that all others, without the Pope's Assistance, were under a Necessity of Erring. No Determinations indeed of others, without his Consent, are of Force or Obligatory on the Whole Church, no more than is a Vote of Parliament, without the Approbation of the King, a Law to the Nation.: Yet there's no necessity of Concluding them False and Erroneous; but only Not Authentic. Protestants believe their own Church not to be Infallible; and yet they don't think it to lie under a Necessity of Erring. Why therefore must it be charged upon us, because we believe the Members of our Church, without their Head, to be Fallible, that Therefore They cannot but Err? This therefore is a most Illogical and Absurd Consequence, such as the Apologizer himself knows not how to justify, and yet he has not Goodness enough to acquit us from so foul a Calumny.   

Eighth Character of a Pulpit-Papist.  
HE is professedly edified in Ignorance by his Church, Praying 
Dr. Standish ibid.  and Prophesying in an Unknown Tongue. They make no other use or account of Confession, than what professed Drunkards do of Vomiting.  
Thus is his Religion described in a Sermon before the Judges at Hertford 1682/3. but most abusively. 1. For tho' the Mass is said in Latin by the Priests, yet the People have it translated into English; they have it expounded in several Books at large, and are taught to understand, and have a true Sense of what is done; so that if they are Ignorant, 'tis to be imputed to their own Neglect, and not to any Design in their Church, which is so careful in providing all necessary Means for the avoiding that Inconvenience. But of this more afterwards. But his Church, besides Praying, Prophecies too, says the Preacher, in an Unknown Tongue. Here the Apologizer p. 20. is put to it, to save the Credit of the Preacher: He owns that by Prophesying is meant in S. Paul, 1 Cor. 14. Expounding the Scripture and Articles of Faith to the People, and to be the same as Preaching: and knowing, that Catholics do this in the Vulgar Language; if the Preacher be understood in this common Sense of the Word, he cannot excuse him, from abusing his Auditory with a Calumny. But, says the Apologizer, it does not appear to me that the Preacher here understood it of vulgar Preaching, because he knew it to be otherwise. Marry, if They never Preached contrary to what they knew, this would be a good Rule. But suppose he did not; yet he imposes upon his Hearers, whilst he asserts a thing of the Papists, which in the common acceptation of the Word is absolutely False; and yet leaves it to them to be taken as they please. And therefore whilst he says absolutely, that They Prophesy in an Unknown Tongue, which is the same as Preaching, he Misrepresents the Papists.  
2. They make no other use or account of Confession, than what professed Drunkards do of Vomiting.  
This is a most Putid Calumny: and the Vindicator is so sensible of it, p. 21. that he dares not defend, what the Preacher asserts; but only, that so it is in the Practice of many of their Church. This indeed we don't doubt, but many in Practice abuse Confession, as they do all other Good things: but how different is it to say, That many Papists abuse Confession, and That the Papists absolutely make NO OTHER use of Confession, than what professed Drunkards do of Vomiting. The former, I fear is too True, but the later is False, and a thing that no modest Man can say, without Blushing, out of a Pulpit. It may be as truly said, That the Ministers of the Church of England make no other use of Preaching, than what the Professed Enemies of the Crown do of Libelling, viz. to fill the People witb Fears and Jealousies, and disaffect them towards the King and Government. And then after such an Aspersion, what a Come-off would it be, to say, I mean this only of the Practice of some of that Profession? This is the Case.   

Ninth Character of a Pulpit-Papist.  
1. HE pays his Devotions to Saints Canonised for Money and 
J. Turner ib.  Treason. 2. In his Church they Pray to the Crucifix of Wood or Stone, as well as to Christ himself, and attribute as much Satisfaction and Expiation to it, as they do to the Blood of their Crucifi'd Redeemer. 3. Their Confession, instead of keeping up a Wholesome Discipline, is the way to corrupt it, and tends to the Debauching both Laity and Clergy.  
This is Popery, as Painted out at Lincolns-Inn, Sep. 29. 1683. As to the First Point, it is only insinuated by the Preacher, with an It is not lawful to Pray, etc. which is as good as an Assertion to the Hearers, viz. That the Papists do Pray to Saints Canonised for Treason. The Vindicator, to make this good, proves First, That it may so happen, that Saints may be Canonised for Treason. Which is as much to the purpose, as for one to say, That the Churches-of-england-man are Corrupters of God's Word, because, 'tis possible they may be so; as being in their Principles Fallible, as to what they Teach and Preach to their Flock. Secondly, he'll prove that it has been done; and then comes in the next Line with an Instance, in which it had like to have been done, as he says, but was not done. Lastly, he says, that Thomas à Becket was Canonised for Rebellion, because he adhered to the Pope against his Prince. No, 'twas for his Virtuous Life and Martyrdom, and the attestation of his Sanctity by undeniable Miracles. 'Tis not adhering to the Pope is enough to be Canonised after Death. But if adhering to the Pope was Rebellion in that Bishop, what does he think of a Doctor, who adheres to a Neighbouring State, against his Liege Prince? And what of Those others here at home, who help to spread, and are so satisfied in Seditious Libels, designed 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 join Hands with declared 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 Falsehood. 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 methinks 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 accused 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, Showers, 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 justify herself, to defame her Mother-Church, and to fill the World with Confusion.  
3. Making a Particular Confession of our Sins to Men, instead of keeping up wholesome 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 blackening their own Church, whilst they inveigh against their Neighbours! Thus infamously is Confession painted out; and yet this very Auricular Confession was allowed 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 Doctrines says, p. 42. whether Public or Private. And even now in her present Liturgy, is the Minister ordered, 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 Debauched 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 Church's Interest is the Centre 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 turned 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 received Maxim amongst all, even the Losest 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 observed it, who, for so many Years, have been excluded the most considerable Places of Honour, 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 rendered, 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 aught to be in the Pulpit.   

Eleventh Character of a Pulpit Papist.  
1. HE changes Scripture into Legends. 2. Sacraments into 
N. Bisby ib.  Shows, 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 required to make the Best of things Ridiculous. For how does the Papist change the Scripture into Legends: when he is commanded by his Church, to own the Scripture as the Word of God, and obliged to assent to all therein delivered, as of Divine Authority, and of necessity to be believed with a Divine Faith: whilst for Legends, tho' he may read them if he pleases, as he does other Histories, yet he is not bound by his Church or Religion, to give assent to, or believe any one Passage, in any Legend whatsoever? This the Apologizer understood very well, pag. 23. where he proves out of Bellarmine and Canus, that according to our own Principles, all these things contained in the Lives of Saints, tho' mentioned even in the Canonization, depend upon Human Testimony, as to particular Matters of Fact, and consequently are subject to Error. And therefore no sufficient ground for any Point of Faith, which can be built on nothing less than Divine Authority. And tho' some of these are inserted into our Offices, yet they are not there proposed (as likewise Particular Revelations) as the Scripture is, to wit, as matter of Faith, but only as a Relation of some History, in the Reading of which, some Spiritual Advantage may be reaped; as is at large discoursed above. Which is very different from what the Preacher says, that he changes Scripture into Legends.  
2. How does he change the Sacraments into Shows, when in his Church the Sacraments are not only Shown, but likewise care taken, that they be duly Administered to all her Members? The Apologizer pretends the Charge to be True; because the Cup is showed to the People, which they don't partake of; and the Host elevated at Mass, and carried in Procession. And might not a Jew here step in, and with this Argument pretend, that Christ Crucifi'd was another Show upon Calvary, while he was there exposed for some hours upon the Cross to the view of the World? But all this is nothing but a Method to teach Atheists, how to make the greatest Mysteries of Christianity Ridiculous. We know the Benefit of that Oblation Christ made of his Body and Blood upon the Cross, and likewise of that he Instituted at his Last Supper, where he gave his Body and Blood after an Unbloody manner, under the Forms of Bread and Wine for the Remission of Sins; and which is now daily repeated in the Church, according to the Command of Christ, which he gave to his Apostles, when he said to them, DO THIS in Remembrance of me; We know the Benefit there is in this Continual Remembrance. And those, who make a Show of this, are within one Step of those unbelieving Jews, who made a Show of Christ in his Passion, when 'twas said to them, Behold the Man.  
3. As for the Third, of Preaching Purgatory instead of Repentance, 'tis absolutely False, inasmuch as in the plain import of the words, it imprints this Notion in the Hearers; viz. That the Papists done't Preach Repentance to the People, but instead of this they Preach Purgatory. This, I say, is False, and so evidently, that the Apologizer dares not vindicate the Preacher in so foul a Calumny: and therefore instead of what the Preacher asserts, the Vindicator minces the matter, and pretends only, that the Doctrine of Purgatory invalidates that of Repentance. Which too is False in itself, since we see Catholics both in their Lives, their Books and Sermons, urge the Necessity of Repentance as much and as effectually as Protestants. And 'tis much more False as to Preaching, since amongst so many Sermons I have been at, both Abroad, and in our own Country, I have heard Repentance so often pressed to the People; and Purgatory never so much as mentioned, unless it were to show the insufferable Torments of the Place, and how great the hazard is, even of getting thither. And amongst the Printed Sermons of Spaniards, French, Portugese, etc. that are extant in Latin, I challenge the Apologizer to find one that so sets out Purgatory to the People, as to make them neglect Repentance: and if he does, I'll be bound to show him a Hundred for his One, that enforce the Duty of Repenting, without the least hint of Purgatory, or their confiding in it.  
4. He says, We Preach Faction instead of Faith, etc. This the Preacher said of the Papists, at a time, when the Church of England had been assisting a Faction about Four Years, with all the help the Pulpit could give them, in Consecrating their Villainies, and finding Arguments to gain them Credit, for the deluding the People. And tho' they cannot be Advised to be more Cautious for the future, without an Apology appearing in their behalf; yet I hope, 'tis not without some Sense and Shame; especially since they have seen the Cart and Pillory so often appearing in Confutation of those Truths that were then so often Dispensed to the People with the Gospel. As for the Faction they can discover in Our Preaching, let them do their best, to find even half so much; we freely give them a Thousand Years to review, for to match these Four of theirs. Let them take in likewise the Sermons, that are now Preached in our Chapels throughout the Kingdom. I hope they'll all appear Instructive as to Faith and Manners, but free from Faction. Can the Church of England say as much of theirs at present, in which there are so many unworthy Reflections made upon the Religion of their Prince; so much Animosity blown up, Fears and Jealousies insinuated into the People, and the Government made to them uneasy, even in the very Method that disposed them heretofore to Rebellion, and ended not, but with the Murder of their Sovereign? I can't imagine them to intent the like Mischief at present; neither did they, I believe, heretofore, when they made way for it, by their Indiscreet Preaching. But when they have seen so lately the People exasperated to that degree by the Pulpits against Popery, as even in an Unnatural Rebellion to take up Arms against their Prince, and never leave pursuing him under the Pretext of his being a Papist, till they had brought his Royal Head to the Block under the same Notion: Methinks such as are truly Loyal, and boast themselves the Best Subjects in the World, should be more Tender of their Sovereign, than to venture upon the same Method with the Son, which proved so Fatal to the Father, and so Dangerous to the Brother. But I fear the Excess of Jealousy for their Religion, puts them upon being too Bold with their Prince; and that by a Just Judgement of Heaven, they are blindly practising the very Principles they have so often charged upon the Papists; Making their Church's Interest the Centre of their Religion; Preaching Faction instead of Faith; Esteeming everything Conscientious that makes for the Cause; And not minding the Lawfulness of the Means, provided the Thing be but done.   

Twelfth Character of a Pulpit-Papist.  
THERE is a great noise of Alms made in his Church; but the Scope they too often vainly aim at, is the Blessing of a 
Dr. Tenison. ibid.  Presumed Saint; Security from the external force of Evil Spirits, by the Charms and Spells of Monkish Conjuration, a sort of Ecclesiastical Magic. Nay, sometimes the Scope is that very wicked one of Compounding with Heaven by their Liberal Alms, for their Vnforsaken Sins; and here in this Nation (whilst this Island was enchanted with Popery) there were granted Indulgences even for what they call Deadly Sins, for many Thousand Years to come.  
In this manner did Dr. Tenison render our Religion at S. Sepulchre's 1681. before the Honourable Magistrates of this City, in a Strain so unbecoming, that every ordinary Reader upon the Perusal, must necessarily be tempted to turn to the Title Page, to see whether it bears Sermon or Play. And therefore I think the Doctor, upon Reflection, might have rather given me Thanks, than quarrelled, for my not inserting more of his Discourse; since, I am confident, the less I put in, was more for his Credit. But however, another Author has since done him that Right, as to transcribe him, and set him out more at 
Disquisit. and Expostul. with the Church of Engl.  length: let him view himself there drawn to the full, and then let him tell me, whether he be not obliged to me, for showing him but in Little. I refer the Reader thither to be Judge, and in the mean time I'll throw away a Page upon him in the Examen of his Vindication; where I no sooner cast my Eye, but I see that being now a Doctor, he understands no more Our Doctrine or Practice, than, when he was a Child, he knew Gubbard from a Jesuit.  
1. He says, Sometimes the Scope is, that very Wicked one, of Compounding with Heaven by their Liberal Alms, for their Vnforsaken Sins. This he positively and solemnly declared before so Great an Assembly, but without one word of Proof in the Sermon for so foul a Charge: and now when he takes upon him, to make his Defence, he only proves at large the Practice of Indulgences, but not a word of their being given for Vnforsaken Sins, which is the chief Point of his so scandalous Aspersion. We own the Power of granting Indulgences or Pardons, as may be seen in our Profession of Faith; but that this can or may be done, either with Money or without, for Vnforsaken Sins, this we look upon as Abominable and Absurd, in the sight both of God and Man. And amongst all that List of Pardons, he has heaped up in his Defence, there is not one that he can pretend, makes for this intent, excepting that of Boniface 9 which too has nothing in it for his purpose, besides his own False Translation, and the Perverse Construction he puts upon it, the Effect I hope more of his Ignorance than his Malice. Since those words quoted by him, Omnia Peccata etiam SINE POENITENTIA ipsis Confitentibus relaxarunt, do not signify the giving Indulgence for all Sins WITHOUT REPENTANCE, as he translates them; but only the granting Indulgence for all Sins, to such as Confessed to them without obliging them to undergo the Penances enjoined by the Canons: for thus this word Poenitentia here signifies, and not Repentance, which is indispensably employed in their Confession, which cannot be rightly performed without Repentance. Thus grossly does this Doctor mistake in his Defence, and upon such slight Grounds, positively from his Pulpit, blacken us with the worst of Infamy and Scandal, before so Great an Assembly. And the same he does in the other part, where he says,  
2. That they have granted Indulgences even for what they call Deadly Sins, for many Thousand Years to come. And this looks like an Asserting of that Vulgar Reproach, to wit, That the Pope can give the Papists leave to sin for many Years to come; and is the thing he seems willing to imprint on his Readers, in all the Instances he has brought, by the way that he handles them. And yet this is most contradictory to the Doctrine we are taught, and to the received Notion of Indulgences amongst Catholics, who are so far from presuming upon Leave to sin, upon the grant of Indulgences, that they don't think, that any One Sin that is past, can be forgiven by an Indulgence. No, we are taught, that no Sin is forgiven, even in the Sacrament of Confession, without a sincere Repentance. And as for Indulgences, they are only for the Relaxation of the Canonical Penalties due to Sin; which being appointed and assigned by the Church, may likewise, by the same Authority, be released. And therefore, however Indulgences may be termed Pardons, or said to be granted for the obtaining Pardon for Deadly sins; yet whoever considers, that they were many times given for many Hundred years; nay, as the Doctor has it, for many Thousand years to come; he must soon conclude, that this could not be giving Leave to sin for so long time to come, which so far exceeds the term of Man's Life: but only the Releasing of Penances, which being assigned in proportion to the Sins, for some Sins, Three years' Penance; for others, Five; for others, Seven; might with some careless Christians amount to that degree, that for Fifty years of Life, they might possibly have Five thousand years Penalties due to their Sins. This is it then we understand by Indulgences or Pardons, not a Leave or Liberty to sin; nay, not the Forgiveness of Sins; but only a Discharge from the Canonical Penances: which is very far from what the Doctor insinuates into his Auditory, which, as proposed by him, We acknowledge, is a Practice Unjustifiable: and if any Prelates in our Church, have formerly made an unjust Gain of Indulgences, we as little approve it as the Doctor: For tho' we may lawfully justify all good Practices, yet for Abuses, let those Answer that were concerned in them.   

Thirteenth Character of a Pulpit-Papist.  

1 N. Bisby.  IF he be False and Deceitful to Mankind, yet Euge bone serve, all is well, and he in an instant is thought worthy of a better Kingdom. 
2 Hickering.  No Man can be a Papist, but he whose Eyes are blinded by Education, or he who puts his own Eyes out by Atheism. 
3 Dr. Fowler.  His Council of Trent expresseth its allowance of Picturing the Divinity itself; and accordingly Pictures of the Blessed Trinity (O Hateful Sight) are ordinarily to be beheld in Popish Churches. 
4 Apol. for the Pulpit.  He Prays to Images. 
5 D. Fowler  He Worships the Bread and Wine, not as Representations of God, but as God himself. 
6 D. Fowler  He is taught, that the Passion of Christ takes away only the Gild of Mortal Sins, not their Eternal Punishment. 
7 D. Fowler  Likewise the Nonnecessity of Repentance before the Imminent Point of Death. 
8 D. Fowler  And that the bare saying of Prayers, without either minding what he says, or understanding it, is sufficient to the Divine Acceptance. 
9 Dr. Hooper. Ibid.  So is he to appear before God dumb and senseless, like one of his Idols.  
In 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 shown at large; but I am quite tired, 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 Falsehood and Deceit are not 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 discharged their Conscience by a sincere Repentance, and made Restitution to the Parties Injured to the best of their power. This is the Received Doctrine 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 'tis 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 lived like Atheists when Protestants, become better Christians by being Papists.  
The Third is likewise False; since the Council of Trent does not allow the Picturing the Divinity itself, as the Preacher says; but takes particular care, if it happen (says the Council) that the Histories of the Holy Scripture be Painted or Figured, that the People be taught, that the Divinity is not therefore Figured 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 applied 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, etc. 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 one's 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 charged 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, 'twas 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 reckoned for Misrepresenting, by the Judgement 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 examine 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 Gild is remitted; yet the Eternal Punishment is released, through the Influence of the same Cause by which the Gild is discharged, 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 ourselves; which Application of ours does not at all derogate from the Plenitude of Christ's Satisfaction.  
The Seventh is absolutely contrary to the Doctrine 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 performed, as is directed by our Spiritual Books, but by a Sincere and Hearty Repentance: how then is the Nonnecessity of Repentance before the Imminent Point of Death, a Doctrine 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 Received Doctrine 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 Reputes, etc. Yet this is not to be relied on: and we hear nothing so much discouraged in our Books and Sermons, as deferring Repentance to the last; there being but One, as S. Augustin observes, throughout the whole Scripture, who truly Repent at the hour of Death, to wit, the Good Thief.  
The Eighth is again contrary to our Doctrine: in all our Prayers, we being directed to preserve an Actual and Lively Attention: and the admitting voluntary Distractions at Prayers, being one of the Sins, of which every one that goes to Confession, is to make Examination, and to accuse himself; as may be seen in all our Books, that give Instructions in order to Confession. But it seems, by the Apologizer, this Saying of the Preacher is not charged upon us, as a Professed Doctrine of ours, but only as a Consequence of his own Head: and from whence does he draw it? From this supposed Principle, viz. The Romish Church enjoins the saying them (Prayers) in a Language unknown to the Generality of the People; which too is none of the Truest: for this is not enjoined by our Church, to those that say Prayers: For the Priests saying theirs in Latin, understand what they say: and the People have Theirs in their own Language, as may be seen in our Manuals, and in our Chapels; where in the Hands of the People may be found Prayer-Books as Different in Language, as those that use them are Different in Nation. And tho' the Mass be said in Latin, yet 'tis only as the Function of Priests, who understand it: The People have the same in English, and are instructed to accompany the Priest with Devotion, and be attentive to every Mystery of the Oblation: Which being a Sacrifice rather than a Form of Prayer, the Attention and Devotion, in respect to the People, does not foe much consist in the Words said by the Priest, as in what is done by him: as the Devotion of those Devout Women and other Believers upon Mount Calvary, in the time of the Passion, depended more upon being Attentive to what Christ Suffered, and the Sacrifice he offered for the Redemption of the World, than upon the Words that he spoke, which were not altogether understood, as the Scripture assures us, by the Standards by. In the same manner therefore as we should have been Attentive upon Mount Calvary, we are Attentive here in this Oblation, that is made upon the Altar, of the Body and Blood of Christ: and whosoever is at the time of this Service, Dumb and Senseless like an Idol, (which is the Ninth Calumny) must be necessarily as senseless as an Idol; since a True Believer, who has a Right Faith and Apprehension of this Mystery, can no more be present at it without Devotion, than he could have stood unmoved under the Cross, while his Redeemer hung upon it. The Jews indeed were so then, and may be now, and all those who are like them, without Faith; but for a True Believer, 'tis impossible. But the Matter of Fact is the best Confutation of this Slanderous Consequence; whilst any one that takes a view of our People in time of Mass, will find them with as much Devotion and Attention, that is, as much unlike Idols, as Protestants are generally at their Common-Prayer. So that all this is nothing but a Deduction grounded upon Ignorance, and consequently a Calumny, instead of a True Character of us: but I fear whilst the Vindicator makes the Representer an Abettor of such unreasonable Doctrine, 'tis not the effect of Ignorance only, but something worse: For though his Assertion be, That Prayers may be said Well and Devoutly, without attending to the Words or Sense of the Prayers, BUT RATHER PURELY ON GOD: which last Words are fairly left out by the Vindicator; yet whosoever considers this, will not find this makes any thing for that Careless and Indevout way of Praying, which is here by the Preacher charged upon the Papists.   

Fourteenth Character of a Pulpit-Papist.  

1 Dr. Hooper.  TO cover his Idolatry, he commits Sacrilege, steals away one of the Ten Commandments, and by the Index Expurgatorius blots the Two Tables themselves. 
2 Dr. Wallis.  For his Absolution 'tis not necessary he should be sorry for his Sin, but only for the Penance. 
3 Id.  And if this should fail, 'tis but being at the Charge of an Indulgence or Pope's Pardon; that is, to purchase so many Pennyworth of other Men's Merit: and this is what is required by way of Commutation, instead of Regeneration, Sanctification, Holiness and a Godly Life. 
4 B. E.  Auricular Confession, their great Intelligencer and Lieger-Nuncio, is the main Curb of the Laity, whereby the Clergy hold them in awe, in being admitted to all the Secrets of States and Families, thereby to work their Purposes and Plots: 'tis a Matter of mere Interest, and were there no Gain in it, they would be ashamed of it. 
5 Id.  Ignorance is the Mother of their Devotion, which they are bound to by Vow, and under the severest Penalties. 
6 Dr. Sharp.  They must wholly submit their Reason to an Infallible Judge, even so far (if one of their greatest Authors say true) to be bound to believe Virtue to be Bad, and Vice to be Good, if it shall please his Holiness to say so. 
7 Dr. Butler.  Their Churchmen must live a Single Life, whether Honestly or no, it makes no matter.  
In this manner was the Papist described in the Years 1678, 79, 81, 82. All Plotting Years; Years wherein Truth and Honesty acted but very small Parts, and were not for the Turn; and I fear, had not that free access to the Pulpit, at least unmixed from Passion and Prejudice, as became Preachers of the Gospel. This Character may serve for Instance, in which the First Charge is not sincere; since 'tis known, that Catholics have the Ten Commandments in their Bibles and Catechisms: and if they are set in short in some little Abstracts of Christian Doctrine, in compliance to the weakness of some Memories and Capacities; yet his is far from what the Preacher says, of Stealing away one of the Commandments; since this that they do to One of them, they do to more, setting down only the Words of the Precept, without the Addition of Threats, Promises, or Explications, as may be observed in the First, Second, Third and Fourth.  
The Second is like this: For that Sorrow which the Council of Trent requires for Absolution, includes a Detestation of the Sins committed, and a Firm Purpose of not Sinning for the time to come, as may be seen Sess. 14. cap. 4. and this, I think, is little less than Contradictions to the Saying of the Preacher.  
The Third involves an Absolute Falsity, whilst it supposes, that a Papist, who is sorry neither for his Sins, nor the Punishment that attends them, has no more to do, than to procure or buy a Pope's Pardon; and that this is sufficient for him, instead of Repentance, Amendment, and a Holy Life. This is a most abominable Doctrine in itself, and most injuriously charged upon us in these words (This is what they require) by which the Preacher insinuates it into his Hearers, as a thing approved 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 followed, 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 allowed even in the Church of England; a mere 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 Deformed 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, Friars, 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 does not say that We are bound to believe Virtue 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 'tis impossible for the Pope so to Err, as to declare Virtue to be Bad, and Vice to be Good, it being his Opinion that he is thus Infallible. This is the Doctrine this Author absolutely stands to and proves: the former words of the Preacher are only used by Bellarmine, not as his Assertion, but only as an Inconvenience, which he says would follow, if this Doctrine of his were not true: Just as if I to prove, that the Scripture cannot Err in Commanding Vice, or Forbidding Virtue, should thus argue: If the Scripture could thus Err in Commanding Vice, or Forbidding Virtue, we should be bound to believe Virtue 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 'tis impossible it should so Err? And yet this is our Case, in which the Preacher most abusively and falsely sets out the Inconvenience, from which Bellarmine argues for his Conclusion or Doctrine, which is a most inexcusable Aspersion. I desire the Reader to examine this Place of Bellarmine (De Rom. Pont. l. 4. c. 5.) to discover which Side is to be condemned; whether Bellarmine of Impiety, or the Preacher of Forgery: and this because I find this same thing urged 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 chief, because the Punishment for a Clergyman 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 itself, for such as become Papists, but none at all for those that turn Turks: And because 'tis thus evident, that she takes more care in the One Case than in the Other; Is this enough to justify 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 intent, 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 grossly abuse us, in setting us out thus Black and Odious to their Hearers, upon such Imaginary Grounds, and the vain Constructions of their own prejudiced Fancies: which are so fertile in producing Consequences, such as are serviceable to their Turn, that I cannot imagine any thing of Christianity so Perfect and Complete in itself beyond Exception, as to be capable of standing the Test of this Church-of-England-Method of True Representing. The Reader may have observed 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 Practise, what they are actually condemning in their Neighbour: What excellent Turns they can give to Authors, bend a Text to the best Advantage: Gloss to Admiration, make the most Sacred things look Profane 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 Neighbours 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 Gild; but I fear Education, innate Animosity, Interest or other Passion, so far biasses their Judgement, 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 described in these Characters, that then certainly to be a Papist, is to be the Worst of Men; that 'tis but Just the Pulpit's should expose his Errors and Abominations, and the People hate and detest them: and that 'tis so far from being a doubt whether he be a Christian, that 'tis 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 Salvation.  
And of this I desire the Defender of the State of the Controversy to take notice, that in this I answer his Challenge; and here do declare to him, that these Doctrines as here set down by his Fellow Ministers, and charged 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 Controversy; 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 Doctrines laid to us, besides such as I expressly reject; since 'tis 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 Doctrines 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 satisfied, that 'tis not without Reason the Papists complain of being Misrepresented; and tho' some have had the Confidence, to pretend that we have not produced One clear Instance of it, yet that now we have Many, and Many more they may have, if it be required. And this, I hope, is sufficient to put an end to one half of the Controversy, 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 disguised, as 'twas drawn there, I'll never quarrel upon that score; let that be razed out, and these others take the Place, which 'tis 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 required, as to those Particulars, to be made a Member of our Communion. This Offer may be said to have been Answered 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 received upon those Terms, and yet cannot be received unless he assents to the Faith of the Church, 'tis 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 does 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 prejudiced Opinions, which are either designedly or ignorantly laid against Catholics, it does 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 Doctrines 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 'tis here termed? But this Man has still another Scruple, pag. 33. That if he should come into our Church upon the Terms I have proposed, whether I will be Security, that he shall not be pressed to profess and practise that Popery, which I have either denied or concealed. 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 myself, viz. the Assistance of the Holy Ghost promised 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 pressed to the profession of so much Evil. And in this he may see his other material Question Answered, 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 Doctrines 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 Turkey. And here this Answerer may now begin to perceive, how unsuccessful he is in his last Trick, of endeavouring 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 described 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 played with them a while in the Pulpit, showing 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 'tis 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 rendering these kind of Religious Fraud's Unsuccessful, I in my First Book, presented the Reader with a View of the greatest Part of our Doctrines, as Received and Professed in our Church: And in assigning Matters of Faith, I observed, not a different, but the same Rule with the Vindicator, whilst I have declared nothing as an Article of our Belief, but what has been thus positively determined by the Church Representative, or is so acknowledged 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 designed that Book for the Public, I did not content myself with the bare stating such our Avowed Doctrines, 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? etc. And the Expositions I own to be no Articles of Faith, but only some received Notions relating to the Articles of our Faith, as they are opposed by Protestants, or searched 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 justify 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 Hows or the Whys. And this, I hope, the Answerer will understand, if he please but to review The Exposition of the Doctrine of the Church of England; in which, tho' the Author undertakes to propose That Form of Faith, that is openly professed 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 determined 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 Doctrine 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 does other his Adversaries, and call him Madman or Fool, he might take it unkindly, and tell him, this does not agree with his Coat. I believe 'tis better advise him, to take some other honest Employment, as to Dig, or make Almanacs, rather than write Controversy: 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 resolved to spend no more of his time with the Vindicator or Representer: These, he says, are like to be Privileged Persons as to him, since he's resolved to Answer them no more: they are not it seems so Good-natured, 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.