learned or unlearned; for if it be dangerous to any, none are so capable of doing mischief with it as men of wit and learning. So that at the bottom, if they would speak out, the quarrel is against the Scriptures themselves. This is too evident by the counsel given to Pope Julius III. by the Bishops met at Bononia to consult about the establishment of the Roman See; where, among other things, they gave this as their last advice, and as the greatest and weightiest of all, "That by all means, as little of the gospel as might be, especially in the vulgar tongue, should be read to the people; and that little which was in the Mass ought to be sufficient: neither should it be permitted to any

ougrtal to read more. For so long, say they,

as men were contented with that little, all things went well with them; but quite otherwise since more was commonly read." They moreover, at the same time, and in the same breath, gave this remarkable testimony and commendation of the Scripture. "This, in short, is that book which above all others, hath raised those tempests and whirlwinds which we were almost carried away with: and, in truth, if any one diligently considers it, and compares it with what is done in our Church, he will find them very contrary to each

all succeeding generations; which the primitive fathers vehemently recommended to the perusal of all Christians; and which the Heathen per secutors as fiercely as the modern Romans did strive to wrest out of their' hands.

If, notwithstanding all the care that is taken by the Romanists to keep the laity, both ignorant and blind, some by the strength of natural rea son and religion, and others by conversing with men of better principles, or reading that so pestilent, and therefore carefully forbidden book, the Word of God, come to the knowledge of his truth, and be convinced of the superstitions and follies of the Romisle doctrines, and so become, accord-` ing to their notions Heretics; all imaginable care is used, that they may not escape their hellish cruelty, nor find a corner in villages of woods, above or under ground, which may preserve them from their fury. See the Bull of Martin V. published with the consent and approbation of the General Council of Constance. Martinus Episcopus, Archiepiscopis, Episcopis, ae Inquisitoribus Hæretica pravitatis ubilibat constitutis, Bin. tom. vii. p. 1119. Bullar, Rom, tom. i. p. 173. Constit. Fanocentii Quarti cap. 34. Clem, IV. Constit. xii, leg, 3, and Binius.

other, and our doctrine not only to be very different from it, but repugnant to it." If this be the case, they do like the rest of the children of this world prudently enough in their generation; can we blame them for being against the Scriptures, when the Scrip fures are acknowledged to be so clearly against them? But surely no body that considers these things would be of that church, which is brought by the undeniable evidence of the things themselves to this shameful confession, that several of their doctrines and practices are very contrary to the word of God.

What can be pretended in justification of so contumelious an affront to mankind, so great a tyranny and cruelty to the souls of men? Has God forbidden the people to look into the Scriptures? No, quite contrary. Was it the practice of the ancient Church to lay this restraint upon men, or to celebrate the service of God in an unknown tongue? Our adversaries themselves have not the face to pretend this.

As to the service of God in an unknown tongue, the Romanists say, the people exercise a general devotion, and come with an intention to serve God, and that is accepted, though they do not particularly understand the prayers that are made, and the lessons that are read.

But is this all that is intended in the service of God? Does not St. Paul expressly require more, that the understanding of the people should be edified by the particular service that is performed? And if what is done be not particularly understood, he tells us the people are not edified, neither can they say Amen to the prayers and thanksgivings that are put up to God; and that any man that should come in and find people serving God in this unprofitable and unreasonable manner, would conclude they were all mad.

And if there be any general devotion in the people, It is because, in general they understand what they are about, and why may they not as well understand the particular service that is performed; that so they might exercise a particular devotion? So that they are devout no farther that they understand; and consequently as to what they do not understand, had every whit as good be absent.

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They say the prayers are to God and he understands them, and that is enough. But what harm could ensue, if all they that pray understood them also? Or, indeed, how can men pray to God without understanding what they ask of him? Is not prayer a part of the Christian worship? and is not that a reasonable service? And is any service reasonable that is not directed by our understandings, and accompanied with our hearts and affections?

But what have they to say for the lessons and exhortations of Scripture, which are likewise in foreign countries, every day read to the people in an unkown tongue? Are these directed to God, or to the people only? And are they not designed by God for their instruction, and read, either to that purpose or to none? And is it possible to instruct men by what they do not understand? this is a new and wonderful method of instruction, to conceal from the people the very things which they should learn. Is it not all one as to all purposes of edification, as if the Scriptures were not read, or any thing else instead of them, as they generally, every day do their legends? For all things are alike to them, that understand none, as all things are of a colour in the dark. Ignorance knows no difference of things; it is only knowledge that can distinguish.

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They say that some do, at least in some measure,

understand the particular prayers; if they do, they are not to be thanked for that. It is by accident, if they are more knowing than the rest, and more than their church either desires or intends. For if they desired it, they might order their service so, as every man might understand it.

They say that it is convenient that God should be served and worshipped in the same language all the world over. Whence had they this divine revelation? Convenient for whom? For God? Or for the people? It must be for either of the two. Not for God surely. For he understands all other languages as well as Latin, and for any thing we know to the contrary, likes them as well. And, certainly, it cannot be convenient for the people, because they generally understand no language but their own; and it is very inconvenient they should not understand what they do in the service of God. But, perhaps, they mean that it is convenient for the Roman Church to have it so; because this would look like an argument, that they are the Catholic, or Universal Church; when the language, which was originally their's shall be the universal language in which all nations shall serve God; and by this means also, they may bring all nations to be of their religion, and yet make them never the wiser; and this is a very great convenience, because knowledge is a troublesome thing, and ignorance very quiet and peaceable, rendering men fit to be governed and unfit to dispute.

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As to their depriving the people of the Scriptures, they say that their Church can give leave to men to read the Scriptures. But this is not without great trouble and difficulty; there must be a license for it under the hand of the Bishop, or one of the officers of the Inquisition, wherever one is held by the advice and recommendation of the Priest, or Confessor, concerning

the fitness of the person who desires this privilege and we may be sure, they will think none fit, but those of whom they have the greatest confidence and secu rity and whoever presumes to do it otherwise, is to be denied absolution; which is, as much as in them lies, to damn men for presuming to read the Word of God, without their leave.

Whatever liberties they in this respect, may grant in Ireland, yet this privilege is very rarely granted where they are in full possession of their power, and have the people perfectly under their yoke.

They tell us they instruct the people otherwise. But was there ever a book that contained such divine instructions as the Bible? When seldom they speak to the people, their oratory consists of curses and abusive language, or some stimulations to incite them to pay off their arrears, or prepare for the next payment.I heard one of them pray that as many legions of devils as the sheep had hairs on its body, may snatch the soul of the thief who stole it." This and such like are Christian instructions. Moreover, when they preach, and that is very seldom, their Sermons are commonly made up of feigned stories and miracles of 'saints, and exhortations to the worship of them, and of their images and relics. And for the truth of this I appeal to the innumerable volumes of their sermons in print, which, I must suppose, are none of their worst. I am convinced that in many chapels in IreTand, the people scarce in a year, hear a profitable sermon to exhort them to true piety. Indeed they allow their people, catechisms and manuals of devotion, but their errors are slyly interspersed in them, and they have the conscience and confidence to steal away the second Commandment out of them all. If those helps to instruction are agreeable to the Scriptures, why are they so afraid the people should read the Scriptures? if they are not, why do they deceive and delude them?

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