AN ESSAY FOR THE CONVERSION OF THE IRISH; SHOWING That 'tis their Duty and Interest To Become PROTESTANTS.  
In a Letter to Themselves.  S. BASIL, EPIST. 80. 
Let the Holy Scriptures be Arbitrators between Us, and whosoever hold Opinions consonant to those Heavenly Oracles, Let the Truth be adjudged on their side.  
DUBLIN, Printed by joseph ●ay, and are to be Sold at his Shop in Skinner-Row. 1698.  
Price .   

To my Countrymen, The ROMAN CATHOLICS of IRELAND.  
Gentlemen,  
Sect 1. I May with Reason expect that you should give some Regard to the following Admonitons, since They Result from the Compassion of a Gentleman, the Charity of a Christian, and the Affection of a Friend; and their Design is to promote the Safety and Happiness of the Kingdom in general, and of You in particular.  
Sect 2. Nor ought it to disoblige you, that I explain my Friendship not to extend to your Popory, or your Vices; since 'tis the Design of this Epistle to Reform both These. 'Tis better that my Affection should be founded, as it is, upon the Good Qualities you are endued with, and the Disposition I think I perceive in You at This Time to a General Conversion, and to become Good Subjects and Good Christians.  
Sect 3. And since 'tis your Interest to be so, That you may live Comfortably in This World, and be Happy in the Next, you ought to be Diligent in Finding out, and Careful in Pursuing the proper Methods for Attaining those Important Ends.  
Sect 4. But because they are most Obedient to their Physician, who are throughly Convinced that their Distemper is Dangerous, I ought first to Inquire how far you are from being Good Sabjects or Good Christians, whilst you continue Papists, in hopes it may prepare you to receive my Directions the more readily for your Amendment in both,  
Sect. 5. How far too many of You are from being Good Subjects to a Protestant King, whom you believe Damned, and wish dethroned, your own Hearts can testify, as your Tongues do every day, whilst they express the Exultations of your Souls at every Misfortune that befalls the English, and the Dissatisfaction of your Minds at the Glorious Successes of Our Victorious King: Examine your own Hearts, How much were you grieved at that Common Good of a General Peace? How loath were you to believe it, even after it was Proclaimed? How many Ridiculous and Improbable Stories did you either Invent or Promote to keep up the Spirits of your Party, during the War, and particularly that groundless Shame of England's being left out of the Peace? How often have you wished Success to those Enemies of Christianity the Turks, in hopes it might divert the Confederate Princes, and promote the Designs that were form to Enslave Christendom? How zealous were you for Arbitrary Power in the late Reigns, in order to bring in Popery upon the Ruins of the Laws and Liberties of your Country? But not to insist upon the Words of your Mouths, or the Meditations of your Hearts, Let us resort to Action, and Inquire how it has been in former Times; and sure it could not be well with Those who stifled the operations of their own Reason, and gave themselves up to the Conduct of Popish Clergy, whose Oath is so strict, that as the Friar confessed, They must be perjured to the Pope, if they prove True to the King.  
Sect 6 As to the Time before the Conquest, your own Procurator-General, Peter Walsh confesses, Tha● never any Nation upon Earth came near the Milesian Irish, in the most Unnatural Feuds that have been heard of; Feuds (says he) so prodigiously Bloody, that as they were first Founded, so they still increased and Continued in Blood, from the Foundation of the Monarchy in the Blood of Heber, to the Murder of the Penultimate Monarch, Moriurta Mac Neil; Feuds continued with the greatest Pride, most Hellish Ambition, and cruelest Desires of Revenge, and followed with the most horrible Injustices, Rapines, Desolations, Perfidiousness, Rebellions, Treacheries and Murders, for almost 2000 Years. He proceeds, and says, That we never read of any other People in the World, so Implacably, so Furiously, so Eternally set upon the Destruction of one another. He tells you of 600 Battles fought Cruelly and Unnaturally by Men of the same Country, Language; Lineage, and Religious Rites, Tearing out the Lives of one another for Dominion or Revenge; and that 118 Irish Monarches were slaughtered by their own Subjects, whereof 94 were Murdered, and 86 of them succeeded by the Regicides,  
Sect 7. And now, Gentlemen, pray consider whether any Christian ought to boast of the Loyalty of such Ancestors, or glory in the Religion of such Forefathers.  
Sect 8. But as it was thus bad before the Conquest, it has not been much better since; for it is manifest that there have been more Rebellions in Ireland since the Conquest, than there have been in any two Kingdoms of Europe within that period.  
Sect 9 But because the greatest Pretensions of Irish Loyalty were made to the Royal Family of the Stuarts, who (they say) were of their Milesian Blood and Lineage, and Descended from the Ancient Monarches of Ireland, it will be fit to give you a Summary View of your Ancestors Behaviour, and your own, in their Reigns.  
Sest. 10. And first for King James I. 'Tis certain that he had but little respect from the Irish; for as soon as they understood him to be a Protestant, and Resolved to continue so, they opposed his Government: Even the great Cities and 
1603.  Towns that had been staunch in former Rebellions, were deeply Engaged in this. Limrick, Kilkenny, Clonmel, and Wexford, were of this Number; but Waterford and Cork were more obstinate than the rest, so that the Lord Mountjoy found it necessary to march in Person with the Army to Reduce them.  
Sect 11. This was followed by the Gun-Powder-Treason in England; and soon after was the Conspiracy of the Earls of Tyrone and 
1607.  Tyrconnel, and their Accomplices in Ireland, which being discovered, they fled to Spain, and the next year, upon promise of their 
1608.  Return with Succours, Sir Cahir O Dogherty seized Derry and Culmore, and murdered the Governor and took the Field; but about five months after he was defeated and slain, which discouraged all other Rebellions in that Reign; tho' the Seditious Behaviour of the Popish Members in the Parliament, Anno 1613. came very near one, and did in effect Threaten it.  
Sect 12. The next that Ascended the Throne was King Charles I. Who without doubt had as good Title as his Son King James TWO, And yet the Irish did Rebel against him (Anno 1641.) at a time when he was very much distressed and in a manner more Barbarous and Bloody than ever had been known before; And when that King's Affairs required a Peace, the Irish Papists, and especially those of the Nuncio's Party, (tho' they boasted of Loyalty then, as loudly as they do now) undutifully held him to Difficult and Destructive Conditions, and Varied and Enhanced upon him, as his Necessities increased; and when the Peace of 1646. was made, it was within three weeks after Perfidiously Broken by Public Edict of the Clergy at Waterford Those that did observe it, were Excommunicated by the Nuntio; and the King's Heralds that went to proclaim it, were basely Affronted both at Waterford and Limrick, to the great hazard of their Lives, and contrary to Allegiance, Good Manners, and the Law of Nations.  
Sect 13. Nor were they more dutiful in His Majesty's Extremities, for they delayed the Peace of 1648 until a Fortnight before his Death, and even then Forced Conditions upon Him that Hastened his Fate: And this Peace also was perfidiously violated, as well as the former; not only because Limrick, Waterford and other great Towns, would not obey the Lord Lieutenant (Ormond) according to Stipulation, but also because they Persecuted him with a Thousand Affronts and Indignities, and at last Drove him out of the Kingdom, even whilst he was Clothed with the Royal Authority. And they were no less Undutiful to the Lord Deputy (Clanrickard) though he was of their Own Religion; so that they had no other Quarrel to him, but that he was the King of England's Deputy; and yet without his Concurrence or Knowledge, they sent Agents to Offer the Kingdom to the Pope, the French King, the Duke of Lorain; or indeed any Body that would take it from the English.  
Sect 15. As to the Reign of King Charles II. they lived in too much Hopes, to plunge themselves into Open Rebellion: However, they gave this Demonstration of their Inclinations, That in a National Synod held by Extraordinary Favour at Dublin, Anno 1666. They refused to let the People take an Oath of Allegiance, which their own Procurator-General, P. W. had framed for them; but on the contrary, Persecuted him and his Adherents for endeavouring to Bind them to a Heretic Government by so strict an Oath; and they also refused to beg Pardon for the Rebellion of 1641. one of their Bishops publicly averring, That he knew none at all guilty of any Crime for any thing done in the War.  
Sect▪ 16. And as for King James II. You must allow that your Partiality was to his Popery, and not to his Person, or his Title; and that you valued him as your Popish Friend, and not as an English King, since you paid him no more Respect or Loyalty, than your Own Interest required; and when that varied, you shown little Respect to Him or His Interest, but on the contrary used him very ill in many things, and particularly in the Instances following.  
Sect. 17. First, Whereas nothing could more Prejudice or Disoblige the People of England, or Defeat King James' hopes of being Restored there, than the ill Usage of the Protestants, especially Clergymen, in Ireland; yet did you Barbarously and Ungratefully abuse the English in all parts of the Kingdom; you Assaulted and Wounded some of the Clergy, and forced from them several of their Churches, contrary to Law, and contrary to King James' Express Command, whom you Awed to that degree, That though he issued a Proclamation to prevent seizing any More Chnrches, yet he did not think fit to insert a Clause for the Restitution of those that were illegally taken before.  
Sect 18. Secondly, Contrary to King James' Interest and Inclination, and to the Fundamental and Inherent Right of the Crown of England, you made This Kingdom Independent of That; You forced him to call a Parliament Unseasonably, when he had need of the Members to promote the Siege of Derry You baffled poinding's Law, and Repealed the Act of Settlement, and Prohibited Appeals and Writs of Error from hence to England.  
Sect 19 Thirdly, Whereas you had Cried Up and Asserted King James' Dispensing Power in England, and therefore should have done so in Ireland, that we might have thought you in Earnest, yet you were so far from this, that by your Severe Bill of Attainder, whereby you endeavoured to Ruin Women and Children, some that were never in Ireland, and more that had never done you any harm, you took away the King's Power to Pardon, which is the Inherent Right of the Crown.  
Sect 20. Fourthly, Tho' the Chancellorship and Treasurership of Christ-Church Dublin, were founded by Queen Mary, and the Namination to those Dignities reserved to her and her Successors; yet did the Titular Archbishop of Dublin clandestinely obtain Bulls from Rome, and put in two Priests into those Places against King James' Will; and though he offered them Equivalents, yet they Contested the matter so Obstinately with him, that he was forced to pronounce the Bulls Surreptitious, and to write to Rome to Justify himself in a long Letter, wherein he complains heavily of this Undutiful Attempt upon his Undoubted Right, lamenting that the Clergy were not satisfied to Invade his Prerogative in other matters, without Intruding even into his Chappel-Royal.  
Sect 21. So that 'tis manifest that the Pretended Loyalty of Superstitious and Bigoted Papists, especially Clergymen, is appropriated to the Court of Rome, and not to the Crown of England: And if you will consider that you in Ireland, who believe the Supremacy and Infallibility of the Pope. (whenever the Pope Excommunicates the King, as Paul III did Henry VIII. and Pius V did Queen Elizabeth) must either renounce your Allegiance or your Religion, and turn either Protestants or Rebels; and if you will likewise consider Father John Talbot the Jesuits Assertion, That it is to no purpose to Exact an Oath of Allegiance from Papists, because 'tis lawful in Point of Conscience to break that Oath the next hour, provided you follow the Doctrine of Probabilities, and understand that any one Doctor is of that Opinion: You will perhaps be of my Sentiment, That 'tis difficult for one that is Governed by a Popish Priest, to be a Good Subject to a Protestant King. And this may lead you to Examine, and consequently to Detest, and shake off a Religion so Inconsistent with True Loyalty.  
Sect 22. My next Enquiry should be, Whether you are good Christians, or can be so, whilst you are wrapped up in so much Superstition and Ignorance: Pray consider whether your Religion does not consist too much in Outward Show and Pageantry, without the Power of Godliness in your Hearts: How formal and vain is your Devotion, that is satisfied with the Number of Prayers, without regarding the Words or understanding the Meaning, and without any Intention or Attention of the Mind? How hypocritical are your Mortifications, whilst they are performed sometimes by Deputy, and sometimes in a Trivial and Ridiculous Penance? Is it not a Mockery to pretend to Fast upon the best Fish Fruit, White-meats, and Wine, that can be got? In a word, Do not you place your Piety in being of a Party, and make Unity and Communion with the Pope, the Sum and Substance of Christian Religion, and expect your Salvation from mere Chimerical Notions, such as the Treasures of the Church, the Indulgence of the Pope, the Absolution of the Priest, and the Purifications of Purgatory, with very little regard to Holiness, without which no Man shall see the Face of GOD?  
Sect 23. And hence it is that the two Crying Sins of the Nation, Theft and Perjury, which are rarely found amongst Protestants, are so common among you, that the one is become an Epithet, and the other Proverbially Scandalous: The Protestants know, they must make Restitution, if possible, or b● Damned; and therefore few of that Communion, but notorious profligate Reprobates, will either Forswear or Steal. But you are not under this Awe, having too often some Sophistical Pretence or other to Justify or Excuse you; and at worst fancying that you may be absolved at an easy Rate, either by Confession and slight Penance, or if that fails, by a few turns in Purgatory.  
Sect 24. And thus have many by these Lose Notions been deluded to the Gallows, and more to Hell, who had never been thus miserably cheated of their Lives and their Souls, if they had been used to Sound Doctrine and good Sermons, or suffered to Read the holy Scriptures, and other good Books, that might better instruct them.  
Sect 25. But the Priest will say, He does warn you of these Vices, and preach Restitution; but Experience has convinced us, that whatever he says on that Subject, is very Cold and Ineffectual, and that he does countenance the contrary Practice; since all is discovered to him in Confession, and yet no Restitution is made but to special Friends, or such whom the Priest is afraid of: And since without Restitution he gives Absolution, and administers the Sacrament not only to Petty Thiefs, but to Proclaimed Tories and Rapparees, who were to Rob and Murder again the next Day.  
Sect 26. For GOD's sake, Gentlemen, do not suffer yourselves to be thus Imposed upon: Pray look back a little, and inquire, Was it not the Priests that were the Original of Rapparees? Did not they enjoin every one upon pain of Excommunication, to bring a Rapary, or Half Pike, in his hand to Mass? Did not they Head the Rabble, and in many Places at Noonday with Bagpipes and other Circumstances of Jollity and Insolence plunder their Protestant Neighbours? Were there ever more Perjuries, or greater Villainies committed in so short a time, than whilst the Popish Clergy had the Ascendant? Or would your greatest Enemies desire more, than Liberty to Copy afttr your Example, and to serve you Now, as barbarously as you served Them Then?  
Sect 27. In short, How can you pretend to be Good Christians, and to obey the Will of GOD, whilst you are so ignorant what it is, and know so little of it? You are utter Strangers to the Holy Scriptures, which are the Word of GOD; and even the Prayers and Offices of your Church, are in a Language you do not understand: Scarce one in a Tbousand of you can give a Tolerable Account of the Christian Faith, or the Hope that is in him, but is contented with a Jingle, To believe as the Church believes, which is, He knows not what; and in effect, he thinks that a blind Obedience to the Avarice and Ambition of the Clergy, will serve him instead of the Practice of Christian Virtues.  
Sect 28. And Gentlemen, Since it is not to Upbraid, much less to Scandalise you, that I have insisted upon this Ungrateful Theme, but purely for your Service, to open your Eyes, and Undeceive you. That you may plainly see you want Helpe and Advice: And since that Chirurgeon is more your Friend that Searches your Wound to the bottom, that he may cure it throughly, than he that Skins it over, and lets it fester and break out again; you will excuse me, if for the same Reason, and for your Through Cure, I put you upon the Enquiry, Whether you are not defective in your Language, Obnoxious to the Laws, and Incapable of Preferment? And whether too many of you are not Slovenly in your Habit and in your Houses, Unjust in your Actions, even to Perjuries and Forgeries innumerable, shamefully countenanced and favoured by some of your Courts of Justice in the late Reign; Barbarous in your Designs to Extirpate the Protestants, Poor in your Fortunes, Low in your Reputations, and by your Ingratitude and Cruelty Nakedly Exposed to the Just Resentments of a Provoked People, to whom GOD Almighty has Given, and (notwithstanding frequent Rebellions) Continued the Dominion over you.  
Sect 29. And is there any way to Extricate you out of all these Misfortunes, but a Total Conversion and Conformity to the Laws, Language, Habit, Manners, and Religion of England?  
Sect 30. And would not your Miserable Countrymen, now begging and starving in France, be overjoyed to Return to their Native Soil upon these Terms? How gladly would they conform, if they might be Restored! Why then should you lose the Present Opportunity of making yourselves and your Posterity happy, by your Conformity to Things that are in Themselves so Excellent, and so much for your Advantage both as to Body and Soul?  
Sect 31. I will not deny but that I press this the more Earnestly upon you, because I think you are Originally English, and of British Extraction: To prove this, I shall not wholly Rely on the Testimonies of Tacitus, Polybius, and many other Ancient Historians and Geographers, who affirm, That Ireland was Peopled from Britain; but shall demonstrate it from the Nature of the thing, which could not be otherwise: For before the Use of the Compass was discovered, they could make no other than Coasting Voyages in sight of the Shoar. Hence 'tis that all Countries were first Peopled by their next Neighbours; Greece from Asia, Italy from Greece, France from Italy, England from France, and Ireland from Great Britain: So that what the Old Irish Chronicles report to the contrary, is not only False, but utterly Impossible.  
32. To this I might add many of the Customs of the Ancient Britons retained in Ireland to our own days; your Bows and Arrows, Bolyes, Mantles, Glibs, Bards, Druids, and even your Gavelkind, are derived thence. But what need we say any more, but that your Character is Saxon, and your Language Originally Welsh?  
Sect 33. Besides, Two Thirds of those that are called Irish here, are beyond Controversy of English Extraction, and the Progeny of the First conquerors, or of such as came over afterwards from England to support them: Of this sort in Munsier, we have the Barryes', Courcyes, Skiddyes, Golds, Coppingers, Galways, Lumbards', He's. Hodnets, Cogans, Lacies, Roches, Rices, Miaghs, Purcels, Sarsfeilds, Powers, Barrets, Fitzmaurice, Condons', &c. In Conaught, Burks, Briminghams', dillon's, brown's, Frenches, Kirevans, Bodkins, Linches, Athys, etc. In Leinster, Butlers, Fitz-Geralds, Nettervills, Plunkets, Aplmers, preston's, Wogans, Barnwells', Cusacks, Flemings, nugent's, Hussyes, Nangles, Keating, Talbots, sherlock's, Eustaces, etc. And in Ulster, Savages, Dowdals, russel's, Peppards', &c, And many more. And when I have added, That there have been so many Cross-Marriages between the old English and old Irish, that there is scarce a Man of any Note, but has of the Old or New English Blood in his Veins, I have said enough to convince the World that you are of English Extraction.  
Sect 34. And pray Gentlemen, consider what greater Honour can you desire, than to be accounted English? Since they are a People Famous all the World over, as well for Arts and Arms, as for Honesty, Industry, Courage, and Good Nature; They have for a long time held the Balance of Europe, and more than once preserved the Liberty of the Christian World from the Attempts of an Universal Monarchy; and which is yet more, when they have subdued Others, they have at the same time Generously Conquered Themselves, and have postponed their Resentments to their Compassion and their Justice, else there had been no occasion for this Monitory Epistle at this time.  
S. 35. As for the Laws, one ought to refer you to the Flourishing Condition of England, that is Governed by them: They cannot but be Excellent, since they are derived from the Law of GOD, the Laws of Nature and Reason, Common Customs, which long Experience has found to be Useful, and made into Law, and Acts of Parliament made by yourselves, or your Ancestors, and as occasion required, adapted to Our or Their Necessities. Nor can you deny but that the Administration of these Laws is Just and Equal, without regard to Shiboleth, or Siboleth; and not as it was in your Time, when few but those of your Party could have any Success in the plainest Cases: In short. I appeal to your own Consciences, whether you do not live much better under the Government of the Laws of England, than ever your Ancestors did under their Lords and Brehoos.  
Sect 36. As for your Language, it is Originally Welsh, to which there are added some Words of Latin, and some of English; so that you are deceived in believing that Irish is a pure Original Language. But whatever it be, why you should not forsake it for the English Tongue, which is much more Copious, and which is by Law the Language of this Kingdom? No Reason can be assigned but Priestcraft, to keep you in Ignorance, and to uphold a Feud between us. Otherwise, by using the English Tongue, one is better qualified for the Cas●●e, the Courts of Justice, and the Market, more capable of Preferment, and of Charity, and of the Benefit of Clergy, and in a word, more fit for the best Company and Conversation: So that it seems to me they are Bewitched who live under a Government, and Refuse to Learn the Legal and Received Language thereof.  
Sect 37. As to the Habit and Manners of the English, you cannot deny but the former is Neat, Tied, and Clean; and the other, Correct and Genteel; and therefore as many of you as come to any Understanding or Fortune in the World, do imitate us in both, but with this difference, That such Irish as turn Protestants conform entirely to our Habit and Manors; whereas those who continue Papists, are generally more Slovenly and Unfashionable, more Slattering in their , and more 〈◊〉 in their Houses, But sure there will be no difficulty to persuade your Conformity to us in these Points, since all we desire of you is, but to be Neat and Clean about your Persons, and in your Houses; and to be Civil, Genteel and Orderly, in your Conversation; to which in Truth you are Naturally inclined.  
Sect 38. Nor can I see why you should scruple to Conform to the Religion of the Church of England, since we believe all that our Blessed Saviour has Revealed, or the Apostles Taught; all that the holy Scriptures Contain, or the Primitive Christians Believed, or the first Four General Councils Approved,  
Sect 39 And accordingly, The Symbols of our Faith are the Apostolical, the Athanasian, and Nicene Creeds; And after this Manner which you call Heresy, do we Worship the GOD of our Fathers.  
Sect 40. And suitable hereunto, the Precepts of our Religion are Holy, Exhorting to all sorts of Virtue, and forbidding all manner of Vice: It enjoins Good Works without the Foppery of Merit, and without Derogating from the Value of our Saviour's Sufferings and Mediation: It admits of no Repentance but what produces a Reformation of Life and Manners; and it indispensibly Asserts, That without Holiness no Man shall be saved.  
Sect 41. Hence you may perceive which is the Ancient Religion, since we press you to believe no more but the Doctrines of Primitive Christianity, which were from the Beginning, and which your Church dare not deny, and which indeed you believe already, whilst the Church of Rome obliges you to believe all the New Articles she has Coined, or shall hereafter Coin for her own Profit and Advantage.  
Sect 42. We that perceive her Designs, and are delivered from her Tyranny, and converted from her Errors, being desirous, according to the Divine Precept, to strengthen our Brethren, Call out to you with a loud Voice, and fore-warn you of the Danger: We beg you to consider whether you are not over-laden with Superstition and Idolatry, and whether the Popish Clergy do not make Tools of you, to Enrich and Aggrandise themselves; we offer to Demonstrate the Cheat, and to show it to you in divers Instances, and we offer to prove by the Word of GOD, That your Church has Apostatised from her Primitive Purity in many Articles both of Doctrine and Practice.  
Sest. 43. Now supposing the Priest were a Deceiver, and had a mind to Impose upon you, (as we say he has) what part could he Act but as he does? He would exhort you to stop your Ears, and shut your Eyes, and not to hear or read a word against the Church; Probably he would try to Frighten you, and tell you, That he that Doubts is Damned: 'Tis certain he would advise you to an Implicit Faith, blindfold to believe as the Church (that is, the 
* By the word Church, we understand its Head the Pope, Greg, Val. 34.  Pope) believes; to be Liberal and Charitable to the Clergy, and to trust him to direct you right to Heaven, though perhaps he does not know one step of the way thither himself.  
Sect 44. And will not you reply to such a one, That since GOD has given you Reason and Eyesight, and has Published the Holy Scriptures for your Direction, and has commanded you to Try all things, that you may hold fast 
2 Thes. 5. 21.  ohat which is Good; that therefore you desire to be informed in the Way you are to go, that you may examine whether it be Right or Wrong. And since our daily Prayer To strengthen our Faith, shows there are degrees of it, it must needs follow, That such Scruples in Faith, as put Men upon Enquiry Why they believe This or That, are so far from being Damnable, that they are subvervient to a great Duty of Searching the Scriptures, in order to increase our Faith, which will certainly grow stronger, according to the Satisfaction we receive of its being well Founded.  
Sect 45. Besides, This false Principle is the Parent of Ignorance and Obstinacy, and if generally received, would hinder all Conversion, and all Discoveries of Truth; for if it be Damnable to Doubt, it is Damnable to Examine: 'Tis true, 'tis Damnable to Doubt the Veracity of GOD; but 'tis Sophistical to argue from hence that 'tis Damnable to Doubt Indefinitely, or particularly to Doubt whether This or That be the meaning of what GOD hath said. It is indeed a sure way of keeping your Proselytes, if you can persuade them to be so Stubborn as not to hearken to any Body else, or so Bigoted as not to submit to Reason, when they do hear it: If my Countrymen are of this sort, 'tis in vain to Reason with them; they are not sui Juris, any more than an Idiot under the Conduct of a Guardian, but are in that case become helpless, abandoned to Spiritual Slavery, and in great danger of Eternal Destruction; and one has no more to say, but Populus qui vult 〈…〉.  
Sect. 46. But because I have a better Opinion of them, and that they will be so wise to assert their Natural Right of Using their Reason, both in Examining and Choosing; I proceed to ask, If I should tell you, That Popery is a Mere Artifice to Enrich and Aggrandise the Clergy at the Expense of the People; That it has been your Ruin, and drawn you into many Rebellions and Forfeitures, and has prompted you to many Barbarities against your Friends and Countrymen; That it has Eclipsed your Understandings, Debauched your Morals, Impoverished your Families, sophisticated your Religion, Degenerated your Manners, and in a Word, has rendered you so stupid, that though you are the greatest Slaves to the most Arbitrary Tyrants that ever were in the World, yet you tamely acquiesee, and suffer yourselves to be Insulted and Abused, and thankfully Kiss the Spiritual Rod that Chastises you.  
Sect 47. I say, When I tell you this, and the Priest tells you the contrary, the Question will be, Which of us should a wise Men believe? Not the Priest sure, 1. Because generally he is Vicious and Ignorant, and knows little or nothing of the matter: But 2dly and chief. Because he speaks for his Profit, his All is at stake; Superstition is his great Diana, and if the People forsake That, he is undone On the contrary, I have no other End or Profit by your Conversion, but the Satisfaction of being an Instrument of Doing You Good, and making you happy, so that you cannot suspect my Sincerity: However, I don't desire to be Trusted; Tbey who do Evil, hate the Light, but I desire to be brought to the Test: I advise you to Examine and Consider what I say, and I refer myself to your own Experience and Observation, for Matters of Fact; and to the Scriptures, Primitive Ages and Creeds, for Matters of Faith.  
Sect 48. If I say, That your Church, neglecting Piety, makes it her Business to surport a Faction, and enrich a Party, Don't I prove it, if I show that she Encourages Superstition, by equalling the Number of the Saints she worships, to those of the Heathen Gods, and like the Pagans assigning to one the Guardianship of Geese, to another the Protection of , and making a Third Tutelar of a Parish, and a Fourth Patron of a Kingdom: And by using fantastical Ceremonies, more like the Orgies of Bacchus, than the Plain Rites of the Primitive Church▪ And if I show that she encourages Rebellion, by the Bulls of Gregory XIII. and Clement VIII. and those of later date by Urban VIII. anno 1643. Granting a full Pardon of all Sins to the Irish Rebels, and encouraging them to continue so; and that she makes Disobedience to the Church a more heinous Crime than Disobedience to the Commands of GOD; as the Priest found who was condemned for having a Wife, but was absolved when he proved her his Concubine; and as many of you find, who more easily get Absolution for Stealing the Cow, than for Eating the Flesh. And if I show that she prefers the Treasures of the Church before the Merits of her Saviour, which she cannot esteem Infinite, if the Former is made to supply the Defects of the Latter, in Delivering Souls out of Purgatory.  
Sect 49. And if to this you will add what Archbishop Spotswood has recorded. That the Scots had a Dispensation to take the Oath of Supremacy, provided they thought otherwise in their Hearts, and kept in Communion with the Pope: And if you will reflect on the Extravagance of Dispensations and Indulgences, and the Doctrines of Equivocation and Probability. you will easily perceive that Popery is very different from the Purity and Simplicity of the Gospel, and advances Notions offensive to the Integrity of an Honest Man.  
Sect 50. It is enough to make any wise Man Suspect and Examine Popery, when he sees that almost every Article we differ in, contributes something to the Honour or Profit of the Clergy; but if besides this, we can prove these Articles New or False, sure then we have gained our Point.  
Sect. 51. will try what I can do within the Narrow Compass of a Letter, not thinking it for your Service to be more Prolix, since few have the Leisure or Patience to read Volumes: And those who are Inquisitive after Truth, may be farther Informed in any Point they doubt of, by some of our Learned Divines, who are more than ever to be found in every Diocese of the Kingdom.  
Sect 52. But first let us Examine the Foundation of your Religion, as differing from ours, and try what Grounds you have for that Supremacy and Infallibility you ascribe to the Pope; for if that sinks, the whole Fabric will fall; Bellarmine thinks the whole of Christianity depends upon it; and therefore sure it should be well (I think Infallibly) proved; but instead of that, we are put off with Precarious Assumptions, strained Arguments, groundless Inferences, Lose Conjectures, and Sophistical Conclusions.  
Sect 53. Your Grand Argument is, That to preserve Unity, and prevent Confusion, A Papal Vicar and Infallible judge was appointed by our Saviour to determine Controversies, and Govern the Church; which is very absurd, not only because our Saviour prophesied against this Unity, and that There should be Schisms and Divisions in the Church; and because there were many Heresies in the Primitive Times, which must have been soon suppressed, if they had Then known of this Supremacy: But because it is little less than Blasphemy to assert, That an Infinite Wisdom should Institute Means so improper and ineffectual for Attaining the End designed; since the Person and Power of this Infallible judge, is not at all, or so obscurely described in Scripture, that there is more difference, even amongst Papists, about this Previous Article, than about all the rest.  
Sect 54. But to proceed, Since you are to make out your Title to the jurisdiction you claim, I desire your Priest to prove, if he can, First, that Christ appointed any one Vicar or Pope to succeed him in the Supreme Government of the Church, or that a Visible Governor or Head of the Universal Church, is necessary or practicable: On the contrary, our Saviour assures us, His Kingdom is not of this World, and exhorted his Followers not to strive for Pre-eminence as Worldlings do: And Luk. IX. 46. He rebuked their Reasonings who should be greatest.  
Sect 55. Secondly, Let him prove that S. Peter was the Vicar or Pope so appointed by our Saviour. On the contrary, the Commission was to all the Apostles, John XX. 23. He said unto THEM, Whosoever Sins YE remit, they are remitted unto them, etc. Matth. XVIII. 18. Whatsoever YE shall bind on Earth, shall be bound in Heaven. Matth. XXVIII. 19 Go YE therefore and teach all Nations. And S. Paul tells us, That to HIM was committed the Care of ALL THE CHURCHES, That HE was not behind the very Chiefest Apostles; and HE withstood Peter to his Face, because he was to be blamed; and I think that the single Text in St. Paul's Epistle to the Galatians, Chap. II. vers. 9 is of itself sufficient to confute this pretended Supremacy: It runs thus: And when James, Cephas (that is, Peter) and John, who seemed to be Pillars, perceived the Grace that was given to me (Paul) they gave to me (Paul) and Barnabas the right Hand of Fellowship; that we should go unto the Heathen (Romans, Grecians, etc.) and they unto the Circumcision (the Jews,)  
Sect 56. Thirdly, Let him prove that Peter's Power, whatever it were, was to go in Succession? On the contrary, Peter's Authority was Personal▪ as his Gifts and Graces for the Exercise of it were; He was filled with the Holy Ghost, and so was Qualified to be Christ's Vicar: No body will say so of those many Atheists, Heretics, Blasphemers, Sodomites and Murderers, that have pretended to be his Successors.  
Sect 57 If the Supremacy was to survive Peter, why should it not descend to St. John the Beloved Apostle, who outlived Peter many years, rather than to the Bishop of Rome? What Title has that Bishop to it? Did our Saviour order it so? Or who else did?  
Sect 58. Let your Priest show that Peter was Bishop of Rome, and who made him so: On the contrary, being an Apostle, he could not properly be a Bishop of any particular See, any more than the King can be said to be Governor of Limrick. Besides, He was the Apostle of the Circumcision, or of the Jews, and so could not be Bishop of Rome; nor can you prove he was there at all: At least the Popish Tradition of his being there 25 years, is certainly False; nor have you more than a doubtful Historical Testimony of his being ever at Rome, which is not sufficient for such an Important Point, upon which the whole of Popery does depend, and to which you require a Divine Infallible Faith.  
Sect 59 Besides, Your Learned Men do not yet agree, Whether Peter alone was Bishop of Rome, or Peter and Paul together, or who were the Immediate Successors to Peter; so Uncertain is their History or Tradition in this matter; and if you add your received Doctrine. That want of Intention in the Priest or Bishop, makes a Nullity in the Sacrament of Order, you cannot be sure that Innocent XII. is a Bishop at all, much less Successor to St. Peter.  
Sect 60. Thus is the Divine and Infallible Certainty you boast to have of your Religion, as distinct from ours, built on a Supremacy which you see is supported by very Improbable, if not False Assertions: But 'tis good enough for you, who are not suffered to Examine the Grounds and Reasons of your Faith, but take your Religion upon Trust, and venture your Salvation upon the Opinion of others, whose Business it is to make a hand of you, and who therefore keep you in the Dark, that they may have the better Opportunity to pick your Pockets.  
Sect. 61. But that which demonstrates Popery to be a Politic Contrivance is, That after such confident Pretences to Supremacy and Infallibility, they are not agreed where it resides. Their Arguments and Proofs tend to make the Government of the Church Monarchical in the Person of the Pope, whom they pretend to be the Vicar of jesus Christ, which infers Infallibility (without which he were a dangerous Centre of Unity.) But wisely knowing that many of the Popes had but a very bad Faith, if one might judge it by their Works and that they were so Fallible and Foolish to contradict one another, and sometimes the Truth, even Ex Cathedra; they have dexterously turned about, and Debased the Government of the Church into a Republic, by subjecting the Pope to a General Council, and making his Holiness Vicar of the Church, instead of Vicar of Christ, and by placing Infallibility in the Pope and Council.  
Sect 62. Nor are they of One Opinion in this Main Point; the Diocese of Rome, and the Gallican Church, have very different Notions of this matter, which has been defined both ways in their General Councils, which makes them shy of Declaring their Opinion in this knotty Case. And if you ask your Priest, he will hardly give you a plain Answer to it: For first, There has been no General Council since the Apostles time, nor can be, unless the Christian World were under one Emperor, or some other means could be found to Summon All Nations, and and to have their Representatives at the Assembly. Those which are reputed General Councils, are improperly called so; not that the Whole Church was there, even by Representation, but because their Decrees being Orthodox, were Generally Received. What then shall we say to the Council of Trent, where only some of the Pope's Servants, and a very few Prelates from three or four Nations, Decreed New Articles of Faith? Is it not absurd to call it a General Council, when England, Ireland/ Scotland/ Denmark/ Sweden/ Muscovy/ most part of Germany/ and the Low-countrieses/ the Greek and Armeman Churches, and many others, neither had a Representative there, nor could safely send one.  
Sect 63. But secondly, They are shy of fixing the Infallibility in Pope and Council, because it will be enough to confound that Position, to show That a Pope and Council have Erred, or that they have Contradicted one another, for in that Case one must be in the wrong.  
Sect 64. And I conceive your Loyalty will not suffer you to deny that Pope Innocent III. and the Council of Lateran Erred when they Decreed, That Princes who did not Purge their Kingdoms of Heresy, should be Deposed, for this gives the Pope Power over Princes in Temporals, which surely you will not approve of, though he put it in Practice very smartly against our King John, and the Emperor Otho the Fourth,  
Sect 65. Certainly Pope Liberius and the Council of Sirmium Erred, when they decreed Arrianism, for the Council of Nice has decreed (and all Christians I hope believe) the contrary. I suppose the Pope and Council of Lateran Erred in advancing the Pope above the Council; if not, the Popes and General Councils of Constance and Basil Erred in putting the Council above the Pope, and so did the French Church. Anno, 1682.  
Sect 66. Without doubt either the Second Nicene Council Erred in decreeing the Worship of Images; or the General Councils of Constantinople and Francfort (at which last there were 300 Prelates and the Pope's Legates) Erred in Decreeing the contrary: Surely Pope Vigilius Erred in Confirming the Fifth General Council, or else he Erred afterward in Condemning it; and so did Pope Adrian and the Sixth General Council, when they defined that Marriage was Dissolved by Heresy. or else the Council of Trent Erred in Defining the contrary.  
Sect 67. But 'tis not my Business to Examine which was in the Wrong: One of them was, since they Decreed contrary to each other, and that is enough to prove, That a Pope and General Council are not Infallible/ for they have actually Erred and no Argument like matter of Fact. And sure the French are of this Opinion, else why did they refuse to receive the Council of Trent? Nay, Our Forefathers were of this Opinion: For the Cannons of General Councils were not of Force in England, but such as the Government were pleased to Receive, and thereby give them the Sanction of Laws.  
Sect 68 But there is yet a matter more Artificial to be considered; and that is, that some General Councils are in part Approved/ and in part Reprobated: As if they should say, The Council was assisted part of the way, and then left in the lurch. If they think such a General Council was not Divinely Inspired, how dare they impose any of its Decrees on the Church, as matter of Faith Divinely Revealed? If the Council was Divinely Inspired, why do they Reprobate or Reject any of its Decrees? Is not this plainly to make use of what serves their purpose/ and to discountenance, how Unjustly soever, every thing that makes against their Usurpations.  
Sect 69. But 'tis yet worse, if the Canons of any Council, have been Rejected by one Pope, and afterwards approved by another. For this were To hold thè faith in respect of Times, as well as Persons, and to Insinuate that the same Doctrine that is false to day, may be True to Morrow; and yet 'tis certain that 102 Canons of The Council of Trullo (or Constantinople) were Rejected by Pope Sergius 1. And afterwards, Many of (them and particularly the 82d. Canon) were Received by Pope Adrian, 1. and the 7th Synod, and now allowed by the Romish Church.  
Sect. 70. But I promised to show, That the Articles wherein you differ from us, are either False or New/ or Both/ I shall endeavour to perform it as fully as my designed Brevity will permit. An● first for Transubstantiation/ it was not thought o● in the Primitive Times, till the Raptures and Florid Expressions of some of the Father's/ gave Handle to succeeding Ages to advance this Monstrous Doctrine/ which was made an Article o● Faith in the Council of Lateran/ Anno. 1215. An● 'tis upon the same score, that some have had th● Confidence to quote even Protestant Doctor's fo● this Tenent who expressly wrote against it, an● could not suspect that any Body would be so unfair to raise Consequences from lose and Metaphorical Expressions, directly contrary to the Position they asserted.  
Sect 71. 'Tis needless to say 'tis False, because your Senses demonstrate it to be so: It involves a thousand Contradictions, and consequently s● many Lies; 'Tis hard to think you ca● believe it, because your Senses contradict wha● you pretend to believe: Will any Man say tha● our Blessed Saviour, when he Instituted this Sacrament did eat Himself, or put his Whole Body into his Mouth? The Apostles saw he did not, an● therefore could not believe he did: One might as well say, that the House may run out at the Windows; or as you do, That S Denis being Beheaded carried his Head in his Hands; as to say, Tha● our Saviour, who was a Man (like us in every thing but Sin) could eat Himself, or be devoured by the Apostles, whilst he sat well, and sound, and Entire/ among them at the Table.  
Sect 72. In short, The End of Arguments is to drive your Opponent to an Absurdity; but he that believes Transubstantiation admits of all Absurdities in the World, so that there is no Arguing with him. He is Resolute in adhering to the Sentiments of the Priest, (which he calls the Church) right or wrong; and if he tells you that Black is White, that Virtue is Vice, or as Pope Zachary did the Bishop of Saltsburg, that there are no Antipodes, 'tis to no purpse to offer Reason or Demonstration to the contrary.  
Sect 73 So that 'tis not Faith, but Negligence, Fear/ or Interest/ that makes Men swallow these Impious Contradictions, That a Man six foot high is contained in a Wafer an Inch broad, and may be devoured by a little Mouse at one Meal: That what you know and see to be Bread, should be really and corporally Flesh and Bones: That the same Man should Corporally and Individually be in Ten Thousand Places at once, without Circumscription which is in effect to deny the Humanity of Christ.  
Sect 74. And all this without any Ground or Necessity: For the same JESUS that said, This is my Body/ said he was a Vine/ a Door▪ etc. and that the Cup was his Blood: But because common Reason obliges us to take words in a Metaphorical sense, when there is plain Absurdity and Contradiction in the Literal Expression, therefore no Man was ever so ridiculous as to think that our Saviour was a Vine, or a Door, literally and really; and yet the Authority is as express, and as strong, as it is for a Bit of Bread to be his Body.  
Sect 75. To conclude this Point: There is no Comparison between the Evidence of our Senses and of our Reason/ The former Give more Certainty, and are less Subject to Delusion, Fallacy or Mistake, and therefore should Govern the latter, when both are Inconsistent. And since nothing can reach the Understanding but by the Senses How can one form and believe any Conception of a thing different from the Sense he has of it; It follows hence that though one may be persuaded by Argument or Authority to believe Mysteries above his Capacity, and which he does not Understand or Comprehend, when he knows nothing to the contrary; yet 'tis impossible that a Man can believe any thing contrary to his Knowledge, and to what his Senses perceive. 'Tis probable an Ignorant fellow may be persuaded that a Clock can Tell the Hour of the Day, tho' he cannot conceive how an Inanimate Thing should be capable of so doing; but the best Sophister in the World Would never persuade that Man, (how Ignorant soever,) that the Clock is a Horse/ or that a Bit of Bread is a Man/ because he sees and knows the contrary.  
Sect 76. In like manner when the Priest has said all he can for Transubstantiation, what does he more than vie weak and sophistical Arguments that at best are but Probable, against that Certainty and Demonstration my Senses give me of his being mistaken; He cannot be more sure of any thing, than I am of the falsity of that Doctrine. And indeed, one would think they do not believe it themselves, unless they would venture on a Poisoned Wafer; which notwithstanding their pretence of Transubstantiation, was fatal to Pope Victor 3. and will prove so to all that dare try the Experiment,  
Sect 77. As for Purgatory (which to this minute the Papists can give no Account of nor tell where to place it; and which cannot be a Traditon of the Universal Church, since the Greek Church, which is as Ancient as the Roman, never believed it) 'Tis a Novelty directly against Scripture, which assures us, That where the Tree falls there it lies, Eccle XI. 3. It was introduced Authoritatively of late years, and calculated merely for getting Money▪ You may find the description of it in the Sixth Book of Virgil's Aeneads, and in Mr. Sullevan'● History of Ireland. But it seems there are mor● Purgatories than one, or else no Cheat is to● gross to put upon the Irish; for they were told▪ and did believe for some Ages, that S. Patrick ha● a Purgatory at Loghdirge in the County o● Donegall, until the Lords Justices undeceived them, by digging open that Cave, Anno. 1630.  
Sect 78. This Doctrine of Purgatory, which Father Barns confesses, cannot be deduced from Scriptures, Fathers, or Councils, is Blasphemous, in representing the Merciful GOD as a Cruel Spirit, delighting in our Misery, and in derogating from the Value of our Blessed Saviour's Merits, Mediation and Passion, as if they were not sufficient to cleanse us from our Sins upon serious Repentance without suffering Pains in Purgatory.  
Sect 79. But either this Purgatory Pain is Indispensible or not; if Dispensible, sure our Saviour's Passion and Mediation is sufficient; for as St. John says, 1 Joh. I. 7, The Blood of Christ cleanseth us from all Sin. If it be not Dispensible what signify the Masses and Prayers of the Priest?  
Sect 80. Besides, If their Masses and Prayers have any Virtue, why are they so Uncharitable to sell them for Money, as if none but the Rich were designed to be Saved, and the Poor were to have no Benefit of this Privilege  
Sect 81. As for Praying to Saints (which they justify by comparing it to Courtiers here, whom every Man strives to make his Friends, that they may promote his Petition to the Prince.) It is plain giving the Glory of GOD to another, since Religious Prayer is Undoubtedly a part of Divine Worship, and ought not to be made, but to Him that searches the Heart; nor can it be heard in so many distant Places at once by any thing but the Omnipotent and Omniscient GOD: For Abraham is Ignorant of us, and Israel knows us not, Isa. LXIII. 16. And accordingly the Primitive Fathers argued the Divinity of the Son▪ and Holy Ghost against the Arrians and Macedonians, by the Practice of the Catholic Church to pray to them; which had been a very Impertinent Argument, if the Church at that time had used to Pray to Saints.  
Sect. 82. Besides, GOD has not Infirmities and Passions/ as Princes have, to be wrought on by Favourites; nor is any Man denied Access to GOD, as in the Courts of Princes: But on the contrary, every one is Invited and Encourged to Address to Him/ who has appointed a Mediator for us, even the Blessed JESUS, who maketh Intercession for us, and what we ask in his Name he will give us, Rom. VIII. 34.  
Sect 83. Besides, What Certainty have you (and nothing less will suffice) That some of Those you Invocate as Saints, are now in Heaven? Thomas Becket/ whom you call a Martyr/ others think to be an obstinate Rebel, and a Traitor; and yet your Oblations at his Shrine in Canterbury, were twenty times as much, as to the Blessed Virgin/ and an hundred times more than to our Saviour Christ.  
Sect 84. Moreover this Doctrine was not known in the Church in the three first Centuries: There are no footsteps of it, says Cardinal Perron, either in the Scriptures, or the Fathers, before the first four General Councils. It took its rise Anno 364. from an Expression of Gregory Nazianzen, which designed no such Innovation: Why then will you not avoid the danger and Scandal of This Novelty, since there is none in pretermitting the Saints, and Praying to the Blessed JESUS, who you are sure is in Heaven, and both can and will hear you.  
Sect 85 Worshipping of Images and Relics is another Novelty, introduced by the second Nicene Council and condemned by the Council▪ of Frankford: Your own Polido●e Virgil, assures us the Ancient Fathers condemned it for fear of Idolatry, Omnes fere veteres sancti Patres damnabunt Imaginum adorationem propter metum▪ Idolatriae. It is also directly contrary to the Second Commandment, which therefore you leave out of your Catechisms, and to keep up the number divide the Tenth Commandment into Two: Nothing can be more odd than to poject an Image of a thing Incomprehensible; but to fall down and worship the Workmanship of your own hands, is certainly as gross Idolatry as any of the Heathens ever committed, in worshipping Leeks and Onions: Nor will the fanciful distinction of Latria and Duleia, Relative and Positive, mend the matter; since it cannot be conceived that the Heathen Philosophers could take those Inammate Creatures for Gods: And if those Distinctions were material, yet they can avail the common People but little, since they do not understand them, and consequently fall into Idolatry every Day.  
Sect 86. To worship Carrion, or a dead Carcase, is an Unnatural Impiety; but 'tis yet worse when one is deceived in the Object, as were those of Geneva, who for a long time worshipped that for part of St. Anthony's Arm, which was afterwards found to be the Bone of a Stag: And those in the Legend of St. Martin, who worshipped a Damned Soul with high Devotion, mistaking him for a Saint in Heaven; And those meant by the Ancient Doctor, when he said, Multorum Corpora Adorantur in Terris quorum Animae Cruciantur in Inferis.  
Scect. 87. Nor is it less stupidity to adore a piece of Wood, as you do the Cross; to swear by it, and to pray to it, as you do on Good Friday, to strengthen the Righteous, and pardon the Guilty: Hence 'tis that the Legate's Cross precedes the Emperor's Sword, because Divine Honour is paid to the former. In a word, There is much Danger, and great Offence in this Practice, and therefore you ought to lay aside this pernicious Novelty.  
Sect 88 As for the Communion, 'Tis beyond doubt that your Religion is New in that Particular of Denying the Cup to the Laity; for 'tis certain, and you dare not deny, That it was not so from the beginning; for our Saviour instituted the Sacrament in both kinds. He commanded us to Drink of the Cup, which no Man can properly be said to do, when he Eats the Wafer, even supposing whole Christ to be contained therein. But to what purpose shall we argue longer on this point, since the very Council that prohibits it, confesses that the Institution of Christ. and the Practice of the Primitive Church, was to the contrary.  
Sect 89. How weak is your Answer, That the Church thought it convenient? As if the Blessed JESUS were not a better Judge of Conveniencies than the Pope and Cardinals? Pray Gentlemen consider who has the Ancient Religion, and who is likely to be in the right on't: We follow the Order and Institution of JESUS CHRIST, and you do quite contrary, in obedience to the Pope, and to Reason of State.  
Sect 90. 'Tis just so in the next Article of the Marriage of Priests; GOD Almighty Instituted Marriage, and you say made it a Sacrament: The Apostles advise it to all who can't contain: St. Peter himself was a Married Man, and the Scripture mentions his Wive's Mother: Your Apostle St. Patrick was the Son of Potitus a Priest, and the Primitive Clergy knew no Prohibition in this case: On the contrary, many of them were Married: And St. Paul allows a Bishop to be the Husband of one Wife: How then can you pretend that your Religion is Ancient in this particular?  
Sect 91. The Truth is, When the Foundations of Ecclesiastical Empire were laid in Cozening and Deceiving the People, it was necessary to forbid Marriage to Those who were to be the Managers and Instruments of the Cheat, that they might be the more zealous therein, when they had no Wives or Children to suffer by the Fraud.  
Sect 92. Proceed we next to Auricular Confession▪ and we shall find it a New Trick to discover Secrets, and add value to the Priest. Nothing is more groundless than that Practice, as 'tis used in the Roman Church; since neither CHRIST ordained it, nor the Ancient Church used it/ as Erasmus confesses, 'Tis one thing to consult your Pastor in difficult Cases, and another thing to tell him all that you do, If the Confession were Public, it might give Reparation to the Party injured, it might purge the Assembly from the Scandal of such a Member; the shame of it might contribute to his Mortification and Repentance: But this private Shrift to one that is bound to conceal it▪ can have no other effect but to give the Priest Intelligence, that he may be the better able to compass his own Designs, and those of his Church.  
Sect 93. Lastly, Your Religion is New, Upstart and Erroneous, in forbidding the People to read Scripture, for fear (say you) they should imbibe Heresy; which is just such weak Reasoning as his, that Refused to give his Child Meat, for fear he should be choked, and so suffered him to be starved.  
Sect 94. But if this were a Reason, it would extend to forbid Scripture to the Clergy, since they have been the Broachers of most Heresies; Martion, Paulus Samosatenus, Arius, Eunomius, Apollinaris, Macedonius, Photinus, Nestorius, Eutiches, Pelagius, Novatius, Donatus, and many more Notorious Heretics, having been in Holy Orders.  
Sect 95. Has not the Spirit of GOD published the Scriptures for the Use of all Christians? Is not the Reading of them enjoined by GOD Almighty, that we may come to 
2 Tim. 2. 4.  the Knowledge of the Truth? Are not those commended that Search the 
John 20. 31.  Scriptures? Is it not in them that we have Eternal Life? Is there not in the 
John 5. 39 Rom. 10. 17. & 15, 4. Heb. 5. 14. 2 Tim. 3. 15.  Scriptures as well Milk for Babes, as Meat for strong Men? And are not they able to make us wise to Salvation? How then dare you to contradict the Positive Commands of of GOD, and the Design of the Holy GHOST, upon vain Fears, and frivolous Pretences, merely to keep the People in Ignorance/ that they may be the more easily Enslaved and Imposed upon.  
Sect 96. I have not room to enlarge on the many other Novelties you have introduced into Religion/ and therefore shall only give a short hint of your declaring the Apocrpphas to be Canonical by the Council of Trent, which was otherwise esteemed by Origen, Athanasius, Epiphanius, and the Ancient Fathers; and of your Seven Sacraments, which were first defined so in the Council of Florence, Anno 1438. and of your scandalous Practice of Indulgences/, introduced by Clement VI Anno 1350. whereby you have Trafficked for the Grace of GOD/ and Erected a Market for the Remission of Sins: And of your Doctrine of Merit and Supererrogation/ invented to raise an Imaginary Treasure in the Church/ to bring in Real Treasure to the Churchmen, directly contrary to every Man's Experience/ and the Holy Scriptures/ which assures us, that at the best We are but Unprofitab'e Servants. And of your Prayers in an Unknown Tongue/ directly contrary to the Apostles Direction, 1 Cor. XIV. 16. How shall the Unlearned say Amen at thy giving of Thanks, seeing he understandeth not what thou sayest? And vers. 19 In the Church I had rather speak five words with my Understanding, that by my Voice I might teach others also, than Ten Thousand Words in an Unknown Tongue.  
Sect 97. Thus, Gentlemen, you see that you have no Foundation in Scripture, and but vain Pretences of Antiquity, for those Articles that have been Imposed upon you: And therefore your Church has set up Traditions/ that is, Reports and Tales coined for their purpose, to be the Canon and Rule of Faith, not regarding the Woe pronounced against those who should add to, or diminish from, the Canonical Word of GOD. 'Tis true, the Universal Tradition and Practice of All Churches, and in All Ages, deserves great Respect, and we accordingly give it, in the Observation of the Lords Day (Sunday) and in Baptising Infants. But to argue from hence, That the Traditions, Reports and Inventions of any Sect, Faction, or Particular Church, aught to be deemed Evidence for itself, is the most Sophistical Inference that can be, and directly against the Apostles Advice, Not to think of Men above that which is written 2 Cor VI 6.  
Sect 98. How much safer is it to rely upon the Holy Scriptures, which being dictated by the HOLY GHOST, are Infallible and Divine, and cannot Deceive?  
Sect 99 But say you, We may be mistaken in the Interpretation; and so you may in the Interpretation of any Rule of Faith, Traditions, Decrees of Councils, etc. Yet still you must judge for yourself the best you can, with such Helps as you can get, Exercising your Senses to discern Good and Evil, Heb. V. 14.  
Sect 100 Were the Scriptures Intelligible to the Hearers to whom our Saviour and the Apostles preached them? If not, to what purpose were they preached? If they were then Intelligible, are they now become otherwise by being Written? Or if they are, what need we go to Particulars and Niceties? Will not an Implicit Faith in the Scriptures serve, as well as the like Faith in the Church?  
Sect 101. Nevertheless I allow an Orthodox Church to be a great Help and good Guide in Explaining Scripture, but how will you choose this Church, but by the Notes and Characters of it in Scripture, wherein the Church (till you are of it) can give you no Assistance? To what purpose do you publish Notes of the Church, and Arguments for it, but to convince our Judgements? You may as well propose them to a Horse as to a Man, if he may not use his Understanding to distinguish. If then we must trust our judgements in choosing what Church we will be of, we may as well trust them in Points less material.  
Sect. 102. I said, An Orthodox Church is a good Guide: But how shall we find it? Even by this Mark, That its Doctrine is consonant to the Holy Scriptures, and its main design is the Glory of GOD, and the Salvation of Souls: It does not countenance Unjustifiable Means of gaining Proselytes, nor Encourage Evil, that Good may come of it. On the contrary, the Church of Rome uses a Thousand Artifices and Pious Frauds: Sometimes frightening you with Superstitious Bugbears, otherwhiles raising your Hopes upon false Notions and groundless Expectations; and where her Subtlety fails, her Cruelty supplies a Merciless Inquisition, to force Those she cannot otherwise persuade, to submit to her Tyranny, and promote her Grandeur.  
Sect 103. Let's try her Sincerity in the Topics made use of to deceive you, and keep you in her Communion: 1st. They say you are an Irishman, and ought manfully to support a National Quarrel. 2dly, That your Interest, and Hopes of Recovering your lost Estate, should render you inseparable from Popery. 3dly, That your Loyalty to K. James should oblige you. 4thly, That Popery is the Ancient Religion. 5thly, That 'tis the Religion of your Forefathers. 6thly, That there is but One Faith, and One Church, which is that of Rome. 7thly, That Popery is the Safer Religion And 8thly, That 'tis not Honourable to change your Religion. All which I shall endeavour to prove Fallacious or False.  
Sect 104. The First is partly Answered Sect. 32. where it appears you are of English Extraction; but 'twill be a full Answer to say, That we have no National Quarrel against you, most of us having been born in this Nation; nor do we look upon you, when you come over to the English Interest and Religion, to be other than Englishmen; as you may see in the Noble Families of the Earls of Thomond and Insiquine, and many others, as Macguire, Coughlan, etc. Between whom and those of English Extraction, no manner of difference ●s made.  
Sect 105. To the second I say, It does not concern such of you as are Restored or in Possession, ●or the Bulk of the common People, who would get nothing but more Tyrannical Masters, if the Old Irish were Restored; nor the Merchants, Lawyers, Physicians and Gentlemen that lost no Estates; why then should T●ese suffer themselves ●o be used as the Cat's Paw was by the Monkey ●n the Fable, and let their own Fingers be burnt to ●ull Nuts out of the Fire of Rebellion, for the Priest and the old Proprietor to eat? 'Tis certain●y therefore the Interest of all these to live in Peace, and see Themselves and their Country prosper and flourish, and to contribute to it by their Conformity to the Excellent Laws and Pure Religion therein Established. Nay, the Old Proprietor, if he has any Grace, Honesty or Bowels, will rather delight to see his Country United and Settled in Peace and True Religion, and seek for New Purchases by his Industry, than endeavour to put it in a flame, and hazard himself and his Friends upon vain and imaginary Hopes. But as for the Priests, I know them so well, and their love of Gain, that I have no hopes to convert them, without a Pension▪  
Sect 106. As to the Third, Loyalty to the late King James, it has been partly touched upon before; but I must add, That Ireland was at first Conquered by the Blood and Treasure of England, and thereby, and by the repeated Oaths and Submissions of the Irish, became part of the Dominions of England, and and a Subordinate Kingdom to that Crown; and since that, by several Acts of Parliament, Ireland has been Inseparably United and Annexed to the Imperial Crown of England, from whence it will follow, That whosoever is King of England, is ipso facto King of Ireland, as much as he is of Berwick, or the Isle of Wight; and the consequence of that will be, That when King James Abdicated England. he deserted all its Dominions, and among the rest Ireland. And as soon as his Present Majesty was Declared King, and had the Crown of England, the same instant he became Lawful & Rightful (for I see no difference, since Law is the Rule of Right) King of Ireland; and to conspire against him thenceforward, was and is Treason; and to levy War against him, is open and actual Rebellion.  
Sect 107. And this is proved not only by Reason and Constant Practice in all Ages, but also by the greatest Authority the Law is Conusant of, and that is, the Opinion and Judgement of all the Judges in both Kingdoms, and the Supreme Authority of both Parliaments; this is the Legislative Power; for the King and Parliament cannot only Interpret, but also Make Laws: And they have both Authoritatively and Declaratively settled this Point so, as to make it Binding both to the judgement and Consciences of all His Majesty's Subjects: From whence it follows That the pretended Loyalty your Priests encourage in you towards K. James, is in Truth Notorious Disloyalty, Undoubted Treason, and Manifest Perjury, and Breach of the Oath of Fidelity you have taken to King William: But what care your Spiritual Guides for that, if you would but help them to recover their Jurisdiction, their Tithes, and their Abbey and Church-Lands?  
Sect 108. As to the Fourth, Antiquity, 'Tis no Constant Note of the Church, for it had a Beginning; the Churches of Jerusalem and Antioch are more Ancient than that of Rome, and yet have Apostatised; and the Greek Church is altogether as old, and has had a constant Succession of Bishops. But to give this a full Answer, The Church of Rome has nothing Ancient, I mean Primitive, but what we agree in: Her New Creed shows that she has a New Religion as to the Points in difference, which are already shown to be Novelties, introduced one after another, as she had occasion and opportunity: And therefore she declines to be tried by Scripture, well knowing that is the Old Religion which was Revealed at first, and is recorded in the holy Scriptures, where Popery is not to be found.  
Sect 109. As to the Fifth, It follows from what has been said, That Popery as now practised, was not the Religion of your Forefathers: Besides, your Ancestors Renounced the Supremacy of the Pope, by Indenture, Anno 32 Heb. VIII. And long before that by the Statutes of Provisors and Praemunire manifested that they were not such Bigots to the Papacy as you are: They Enacted the Oath of Supremacy, and took it, and generally went to Church, and were called Church-Papists, until the Prospect of some hopeful Rebellion in favour of Rome, made them Recusants.  
Sect 110. But what if your Forefathers were- Papists/ would you therefore Prefer your Extraction before the Truth, Or were not their Ancestors Heathens, and as it would be ill in your Forefathers to remain Heathens, because their Ancestors were so, it is as ill in you to remain in Error, Ignorance and Superstition, because your Forefathers were in that condition. In short, This was the Argument of the jews against their Conversion; if it did sound Ill in their Mouths, 'twill not sound Well in yours.  
Sect 111. As to the Sixth, That there is but One Faith, and One Church, 'tis true, but that is the Christian Faith, and Christian Church; and tho' the several sorts of Christians, as Papists, Protestants, Greeks, Armenians, etc. may be said to be of different Communions, Parties or Sects, yet they are all Parts of the Catholcik Church, and are all of that One Christian Church faith, and Religion mentioned in the Gospel; and therefore the Baptism of each of these Churches is allowed by the rest; and the Papists dare not Re-baptize those that were Christened by Protestants, which proves that they admit the Protestant to be a True Christian Church: And they know well enough, That difference in Opinion does not always make one of a different Religion; else the Fathers were not Catholics▪ for there were very few of them but differed in some Point or other; many of them were Millienaries/ and some had Notions more Hetrodox: Nay, Separate Communions do many times rather infer several Factions/ than different Religions; as appears between the Episcoparians▪ Presbyterians and Independants, whose Creed is the same▪ and consequently their Religion. So that it is a Palpable Artifice to apply those Texts of the Gospel relating to One Church/ One Faith etc. to any Particular Sect, Party, Faction or Communion, within the Catholic or Christian Church.  
Sect 112. It must be understood that the word Catholic signifies Universal, and so 'tis in the Apostles Creed in French, L' Esglise Universelle, The Universal Church; which is what I said before, The Christian Church throughout the World. Now with what Front can the Particular Church of Rome call itself The Universal Church? Certainly it would never have passed, if the People had not been blinded with the Term Catholic, which they thought signified no more than Orthodox. But, say the Papists, We do not mean the Particular Diocese of Rome only, but also all other parts of the World that are in Communion with her, and this we call The Universal Church But this won't mend the Blunder, because all those Churches in Communion with Rome do make but a part (much greater indeed than before) of the Universal Church, whilst there are any other Christian Churches out of its Communion: For the Universal Church must comprehend All Assemblies of Christians over all the World. So that if there were 1000 Christian Churches or Congregations in the World. and 900 of them were of the Popish Communion, as one Third of them are not, yet were not she the Catholic or Universal Church, properly speaking, or in any other sense, but as Professing the Faith and Doctrine which our Saviour Published to the Universal World. And it is the Point in Question whether she does that or no. And 'tis to be noted that the word Catholic is inserted in the Creed, in opposition to judaism/ which was in effect appropriated to a Few; whereas the Christian Religion is Catholic, and Universally offered to The Whole World, and all the Nations thereof.  
Sect 113. To the Seventh I answer. That Popery is not the safer Religion, but on the contrary, is by reason of its Idolatry and Superstition the most dangerous of all Christian Religions: 'Tis true We dare not Limit the Infinite Mercy of God, nor determine how far Invincible Ignorance may excuse Idolaters, Papists, or even Turks and Heathens; Does it follow that any Man should choose to be an Idolater or a Papist, or a Turk rather than to be a Good Christian, because this last is Modest and will not Pronounce any Man Damned without warrant, and the former are Rash and Uncharitable in Censures they have no Ground for. Suppose two Ships Sailing together, one Staunch and the other Leaky, the Crew of the latter swear the staunch Vessel will Perish, the others perceive no danger to themselves, but think 'tis 1000 to one if the Leaky Vessel reaches the Shore, Yet allow that 'tis possible she may, Which of these two would a Wise Man choose to go in? or has he any thing to do but to examine which is the Leaky Vessel? and which is the Staunch one.  
Moreover if We Examine this Popular Argument by like cases that have happened in the Church we shall find it but a Pitiful piece of Sophistry: The Donatists denied the Baptism of the Catholics, whilst the Church allowed the Baptism of the Donatists, yet would not S. Augustin be Rebaptised: St. Paul owns a Possibility of Salvation to the judaizing Christians, who built with Straw and Stubble on Foundations of Christianity, Which They denied to The Orthodox, So that if this Popish Argument were Good, All the Orthodox should have Iudaized, since both sides Allowed, They might be saved; But St. Paul and the Primitive Christians were wiser than to leave a certain way of Salvation for a mere Possibility of being Saved.  
Besides The Protestant Religion is the safer because it enjoins you to believe no more than you do already, and only Obliges you to Reject some New Whimsies, which may safely be omitted whether the Doctrine be true or false; for Example, tho' the Doctrine of Merit were True, Yet 'tis more safe to depend upon the Merits of Our Saviour, than upon our Own; If there be a Purgatory, Yet 'tis safer to make our Calling and Election, sure by Piety, and Repentance, in this Life, then to Rely upon future Purgations; If the Saints do hear, yet 'tis more Safe and Profitable to make our Prayers, and Addresses to God, And even if Transubstantiation itself were True; Yet it would be safe to approach the Altar, with that Preparation, and Reverence, our Church enjoins, but if it be not True 'tis very Unsafe, and Plain Idolatry to Adore corruptible Bread, for the Ever living and Incorruptible GOD.  
Sect 114. And as to the Eighth and last Objection, I Answer, That nothing is more Ingenuous and Praiseworthy, than to Confess and Forsake one's Errors; And nothing more Dishonourable than to be Obstinate in a Bad Cause. If it had been a Principle that were Justifiable, That one never ought to change one's Sentiment: our Saviour's Preaching had been in vain, since there could be neither Conversion nor Reformation, without subverting this Specious Principle. But the Truth is, the Principle is not Good, but Worldly, Proud and Deceitful, and tending to keep us always in the wrong, if once we happen to be so. On the contrary, when the First Impressions are Ill, we are Obliged in Honour to change for the Better.  
Sect 115. But what are the mistaken Notions of Honour, to the Salvation of ones Soul? Or have not you done enough to vindicate your Honour, that you have stuck to an Abdicated Cause till you see it so entirely baffled that 'tis become the Derision of Europe?  
Sect 116. Have not too many of you already been Misguided by your Priests into so much Villainy, that your Gild robs you of the Comfort Good Men might have in their Sufferings? Are you not rendered Poor and Miserable by being Tools for an Infatiable Clergy, that suck from you all they can get, even in this Extremity? And have not they, for their own Ends, prompted you to all the Rebellions you have been guilty of, from whence your Forfeitures, Confiscations, and Miseries have proceeded?  
Sect 117. On the other side, gentlemans, you find that the Protestants are an Honest Good-natured People, infinitely kinder to you than either you deserved or hoped for; And above all, The KING, whom you had Provoked to the last Degree, Spitefully and Unnecessarily, and consequently from whom you expected no Mercy; has yet graciously manifested Himself to you the most Generous and most Merciful Prince in the world: So that you never suffered less Persecution for the Exercise of your Religion, than at this day. All which being considered, This seems the most proper Juncture that ever happened, to Undeceive and Convert you, and to Dispose you to a Through Reformation, and to become Good Protestants, and Good Subjects.  
Sect 118. And surely those of the Protestant Religion will cooperate all they can to this Conversion, by Exhortation and Example, by Good Offices and Good Advice. And certainly the IRIS● 〈…〉 worthy of their Care, and are endued with such Excellent Qualities, as will deserve and recompense all the Pains that shall be taken in that Pious Work. For it cannot be denied but that the Irish abound in the Perfections of Body and Mind. If you survey their Persons, you will find their Complexions Good, their Constitutions Healthy, their Limbs Nimble and Active, their Stature Tall, and their Bodies Strong and comely: And if you search their Minds, you will find them Religious, Constant, Patient, and Faithful; very Docible, and desirous of Instruction; Naturally inclined to Manners and Compliment, Generous beyond Example, and Profusely Hospitable, even to a Fault. And in short, If it were not for the Bad Principles of their Religion, they would be very good Neighbours, good Subjects, and good Men.  
Sect 119. 'Tis true, That the best Edge is soon Turned, and the sweetest Wine makes the sourest Vinegar; And the best things when corrupted, degenerate into the other Extreme: And 'tis as true, That these Virtues of the Irish, for want of Instruction and Cultivation, are become Intolerable Vices: Thus their Religion is dwindled into Superstition and Bigotry, their Constancy turned to Obstinacy, their Patience to Stupidity, and even their Fidelity is become the Cause of the Perfidiousness and Ingratitude they are accused of.  
Sect 120. And it is to set them Right in these Important Matters, that is the Charitable Design of these Papers; Which if they take Effect, will Restore the Splendour of their Virtues, bring them from Darkness to Light, and from Ignorance and Misery, to Happiness and Understanding.  
Sect 121. And since there is a great deal of Truth in the Petition of the Miserable Irish, to the French King, setting forth their Deplorable Condition, and the insupportable Calamities they have Suffered. And that they have Postpond all that is Dear to Men, so (I say the Mistaken) concerns of Religion, Does it not hence follow, That if they have Done and Suffered thus in a Bad cause, They would have Done yet better in a Good One, being rightly Instructed. Is it not then a Noble Work and Worthy our Greatest Diligence to Advise and Instruct them Effectually? And should not We from this Consideration, be Prompted to Labour Your Conversion, and should not you from hence be Cautious to avoid Those Superstitions, and Follies that have Reduced your Miserable Countrymen to that Wretched Condition.  
Sect 122. But 'tis Objected that the Irish Converts are not Sincere, and will Apostatise when Time serves, and it might be true if they were Forced and Persecuted to it. But since they are under No Persecution for their Religion, so that their Conversion is Voluntary; One may say that the Suggestion is false and Uncharitable: as may be seen in the first Converts and in some of the Noblest Families of this Kingdom whose Conversions were Sincere, and whose Posterity have Proved Champions for the Faith. Nor can a few instances of the contrary, especially when Under Temptations that were Insuperable to some of our own, Justify an Objection so General. Besides Time, Instruction, and Example strengthen those Notions that were weak at first; and their Children will be firm and free from the Prepossessions of their Fathers, which consideration alone is sufficient to Induce Us to Labour Your Conformity.  
Sect 123. But 'tis farther Objected, That no People was ever more Ungrateful and Perfidious than the Irish have been to the English, after Innumerable Favours Received from the Government, and Obligations from Particular Men: And the Matter of Fact is True, but yet the Aspersion is not Just: For whenever Two Obligations concur, an Honest Man is bound to Prefer the Greater, and to Reject the Less. If my Father and my Friend Quarrel, 'tis no Unfaithfulness to my Friend that I help my Father. 'Tis reckoned to Abraham for Righteousness, that he would have Sacrificed his Only Son at the Commandment of GOD. And 'tis Frivolous to Object the Unnatural Barbarity of an Action, when 'tis Commanded by GOD ALMIGHTY, who will either prevent the Doing it, or confer Circumstances that will Sanctify the thing.  
Sect 124. In all Cases one is bound to regard the Superior Obligation; And therefore when the Command of GOD and the Prosperity of their Religion and Country, as They thought, came in Competition with their Obligations to the English, They should not be Accused of Ingratitude or Persidiousness for preferring the former.  
Sect 125. And 'tis certain, that Accuse them of what you will, as long as they continue Papists; they will (Maugre all Obligations) Desiroy the Protestants, as often as They get Opportunity, and the Priest bids them: For here lies the Secret and Springhead of all their Faults and their Misfortunes, That they take the Voice of every Siliy Priest, for the Voice of GOD.  
Sect 126. And this it is which brings Reproach upon Irish Understanding: Not that you want Wit, or Apprehension, but that you are Credulous, and take things upon Trust, and consequently are easily Imposed upon: All the Stories the Clergy convey to you under the Name of Traditions, you Receive with an Undoubted Divine Faith: Though at the same time, Cardinal Baronius, who had better Examined them, tells you, That he Despaired to find out the Truth, even in Matters which True Writers have Recorded, because there was Nothing remained Sincera and Uncorrupted. Surely you must have heard of your Index Expurgatorius, and the Care that is taken to Raze out and Cancel every Text that makes against the Papacy. 'Tis probable that you have heard of the many Forgeries your Church stands Accused of, and yet you believe every Word of The Lives of the Saints, and of the Golden Legends tho' Ludevicus Vives confesses, It is Unworthy Saints or Men; and was Written by a Man of an Iron Forehead, and a Leaden Understanding.  
Sect 127. But there is nothing more Scandalous to your Credulity or Religion, than the Ridiculous Account your Church has given us of her Innumerable Miracles: This Stabs the Christian Faith/ and hardens the Jews in their Infidelity: For finding you have Trumped up so many False Miracles, They have little Regard to those that are True. And 'tis Observable, That your Miracles cannot be for Conviction of Gainsayers, since they are not pretended to be done before any but those of your Own Communion; And very few at all since the Reformation, when there was most need of them.  
Sect 128. In short, One cannot find more Comical Stories to Entertain Company, or make People merry with, than many of your Miracles, and some of your Sermons. and if my designed Brevity will permit, I could give you many pleasant Instances of both.  
Sect 129 This I say is it which brings your Understanding in Question, That you will be persuaded by Blind Prophecies, False Miracles, Forged Traditions, and Doubtful Interpretations, against Common Sense your own Experience, and the Plainest Texts of Scriptures.  
Sect 130. And at the same Rate they have used you in the History of your Country, which is not only for the most part False, but utterly Impossible: All your Antiquaries pretend to draw every one of your Pedigrees through Milesius, all along down from Adam; And you are generally tickled with the Fancy: Not considering that Milesius' Army and Officers had probably Their Part in the Generation of Posterity, as well as he; And that he was not Pater Patriae, in a Literal Sense.  
Sect. 131. But Gentlemen, to pass by these 〈◊〉, and come to a Conclusion: Since 'tis possible that some may labour your Confusion, as earnestly as others desire your Conversion, it imports you to make it appear that you can distinguish between Friends and Enemies, in rendering of our Good Wishes for your Conversion, Successful. If therefore you will diligently Read and Consider what has been said, and Consult Able Divines for the Resolution of any Doubts or Difficulties that may remain with you, the LORD giving you Unnderstanding, you may by His Grace be Converted, and in This World partake of all the Enjoyments to be found in an Excellent Country, under the Best Prince, and the Best Government in Christendom: And in The World to Come Enjoy Everlasting Happiness with your Blessed SAVIOUR in Glory. But if your Malice to Us, or your Bigotry to the Priest has Enslaved you, to such a degree of Stubborness, that you will not Learn, or be Better Instructed, you cannot Expect that We should Trust Men of your Principles, that are Without Reserve under the Government of Others, and Those Our Professed and Inveterate Enemies. On the contrary, seeing that We can have no Security of your Good Behaviour, and that there is no Safety but in your Impotence; Every Honest Man will concur in such Methods as Self-Preservation will both Dictate and Justify.  
Sect 132. I shall Conclude All, with a farther Earnest Exhortation to the PROTESTANTS, MAGISTRATES, CLERGY, and GENTRY, to use Their Best Endeavours to Convert you; who being Their Tenants, Servants, or Neighbours, will be much Influenced by their Exhortations and Example: And if they will take this Happy Opportunity, and attempt it immediately, and All together, they will meet with Success beyond their Expectation, and perform such an act of Charity and Wisdom, as will highly Conduce to the Honour of their Religion, the Improvement and Safety of their Country, the Advancement of their Estates, and the Salvation of their Souls and yours. And even so be it, Blessed JESUS. Amen.  
And so, gentlemans, with my hearty Prayers for your Conversion, I am ever. etc.  
FINIS.