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And fo fenfible are their Clergy of this, and that they are condemned by their own Practice, that they have eraced it quite out of the Commandments, and inftead thereof, to make the Number Ten, have divided one of the others into two. As we profefs, however, a purer Religion, it were to be wifhed we would by no Means copy after fuch bad Patterns, or be guilty of fuch grofs Profanations; efpecially as the Almighty has affured us he is a jealous God, that is, one who will not overlook fuch Crimes; and alfo that he will vifit the Sins of the Fathers upon the Children, to fhew us that we may thereby involve our Children in Mifery, and entail a Curfe upon our innocent Pofterity, and that for three or four Generations.

Having premifed thus much in general, in order to alarm, and undeceive thofe who imagine themfelves well affured of having never tranfgreffed this Law, we fhall next defcend to all the other Particulars, whereby this Commandment is violated. And firft, the Making of any graven Image, or the Likeness of any Thing, with Intent to bow down thereto and worship it, is exprefly forbidden by this Commandment, and whoever is guilty thereof, is a direct Tranfgreffor of this Law: This furely will not be denied by any one of common Modefty, as it is not only against the Senfe, but even the Letter of this Precept; how then will the whole Body of the Roman Catholicks, with their Holy Father, as they call the Pope, at the Head of them, who daily worship not only Crucifixes, but the Images and Pictures of Saints, and efpecially of the Virgin Mary, clear themfelves of being grofs and open Violators of this Divine Mandate?

But indeed they have trumped up a Sort of Jefuitical Salvo for his, wherewith they attempt, tho' in vain, to evade the Charge; and this is by making a Diftinction between the Worship they pay

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to Gon, and that they pay to Saints, which latter, they pretend, is of much lower Degree than the former; accordingly they call the former Latria, and the latter Dulia, by way of Distinction. Befides, they tell us by way of Excufe, though it is a very poor one, that they only addrefs themfelves to the Saints to beg their Prayers: Granting this were fo, which is utterly falfe, as every Man of Senfe knows who has been in Popish Countries, this would be no Mitigation of their Crime; because, by this Means, they fubftitute every fingle Saint, whom they thus invoke, in the Room of Chrift, whom they thereby rob of his Honour, making as many Interceffors and Mediators as there are Saints, which is flatly againft the whole Tenor, of the Scriptures, as well as against this Commandment.

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But they are likewife daily guilty of another open Violation of this Law, which is, if poffible, yet worfe than this; and that is, by their Adoration and worshipping of the Hoft, or Sacramental Wafer, to which they cannot deny that they pay the higheft Veneration; infomuch, that were a Proteftant to meet it in the Street, when it is carrying in Proceffion to a fick Perfon, and not turn out of the Way, he muft either kneel down, or would ran the Ha zard of being knocked down, though the Streets were never fo dirty. If this is not as grofs Idola try as ever the Heathens were guilty of, we know not what is nay, there is fomething more abfurd and monftrous therein, than ever there was in any of the Pagan Rites or Ceremonies: The Ephefians, who worshipped the Image of Diana, had fomething more to lay for themselves, and were far more excufable; inafmuch as they pretended it came down from Heaven, whereas every one knows the other came but a little before, perhaps that fame Day, out of the Oven. But what fay the Papifts in Excufe for this fo impious,fo barefaced, and fo com món Practice of Idolatry?

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Why truly, in order to defend it, they have recourfe to the most monftrous Abfurdity, the most fhameless Impofture that ever was attempted to be palmed upon Mankind. Oh! fay these worthy Gentlemen, the Romish Priefts, who have the Modefty to attempt bantering Mankind out of their Senfes, we do not worship the Wafer, but the real Body of Jefus Chrift, which is actually prefent after the Words of Confecration have been faid, though under the Appearance and Form of a Wa. fer. An Affertion fo monftrous, fo full fraught with Impudence, and Contradiction to almost all our Senfes, that none but those political Jugglers, who daily find their Account in the Support of this grofs Impofture, would have had the Front to maintain it! Nor could any one, but a blind Papift, who is kept in Romih Ignorance and Bondage, and denied the Ufe of the Bible, who repofes an implicit Confidence in the Traditions, Authority, and Infallibility of his Church, and who has given up his Confcience and Understanding to the abfolute Guidance of the Priefts, be brought to swallow or believe it.

In effect, it is a very great Queftion, whether half the Romish Clergy themselves give any Credit thereto; as it is very certain, that many of their Popes and Cardinals have not even believed in Chrift himself: And indeed it is much to be feared, that this fingly abfurd and monftrous Doctrine of Tranfubftantiation (which was utterly unknown, and unheard of in the Primitive Church for the firft 600 Years, and was never made an Article of Faith, even amongst the Papifts, till the 12th Century) has not made more concealed Atheifts, or at leaft Deifts, and done more Harm to Chriftianity, by prejudicing the Jews, Mahometans, and Pagans more than ever before against it, than all the other erroneous Tenets, that ever were held, either by

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the Papifts, or by any other Set of Chriftans, or even Hereticks together.

Indeed it is an Opinion fo ridiculous and abfurd, as not to deferve a ferious Confutation; and the only proper Way of arguing, with any one who fhould maintain it, would be to have recourse to the Method ufed by the witty Duke of Buckingham, with Father Fitzgerald, an Irish Prieft, who was fent by King James to make a Convert of his Grace to Popery; of which, as may not be known to, and may entertain, many of our Readers, we will here give a fhort Abstract; hoping that fuch as are acquainted therewith, will pardon fo little a Digreffion. The Story is as follows:

The Duke being fomewhat out of Order, and the King hearing of it, thought that a proper Seafon to work upon his Credulity; and accordingly fent the abovementioned Father to use his utmoft En. deavours to that End. His Grace, who had been fome Way apprized of the intended Vifit, as alfo of the Motive thereto, and confequently was prepared for the Priest's Reception, no fooner was informed of his Arrival, than he gave Orders for his Introduction, with great Ceremony, which the Father though it a happy Omen'; and the ufual Compliments being paffed, he defired him to fit down. An Enquiry into the Duke's Health followed then of course, as a proper Introduction to what was to enfue; and his Grace having owned himself pretty much indifpofed, the Father, after expreffing himself greatly concerned about his future Welfare, declared the Motive of his coming, and by whofe Order, with all which his Grace was before pre-acquainted.

However, not feeming at all difpleafed therewith, he pretended great Willingness to be better inftructed, if he was in any Error, only defired they might drink a Glafs of Wine together pre

vious to their entring into Conference, wherewith the Father agreeing, a Bottle was called for, and brought: But guefs the poor Father's Surprize, when, after having drank a Glafs or two, the Duke, a Man of incomparable Senfe, and a celebrated Wit, taking the Cork out of the Bottle, and ftroking it feveral Times with great Gravity, asked him very seriously, how he liked that Horfe?

He was confounded to the laft Degree at fuch a Question; and yet more fo, when his Grace, finding him continue filent, repeated it again, without changing his Countenance in the leaft, but perfifting on the contrary in ftroaking the-Cork, in calling it a Horse, and launching into the most extravagant Encomiums on its Goodness and Beauty, he at laft however answered, he found his Grace had a Mind to be merry, and that he had chofen an unfeasonable Time; and he would therefore come again, when his Grace was better disposed to hear what he had to offer.

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Merry! cries the Duke (in a feeming Surprize) I'll affure your Reverence, I am as ferious as ever I was in my Days. Why, is not your Reverence of the fame Opinion? Do not you think it as fine Steed as ever you faw in. Life? What Fault n.your can you find with it I beg your Grace would compose yourself a little, and confider, fays the Father. Confider what, anfwers the Duke, what Objection have you against him? You certainly have not fufficiently observed him. Ah! my Lord, replies the Father, do but recollect yourself, do not you fee it is but a Cork? And do you not know you took it but a few Minutes ago out of that Bottle ?

A very pretty Story indeed, fays the Duke, what, would you perfwade me that this fine Courfer, whom I have been fo long commending and ftroak

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