to be in the vulgar Tongue, is accurfed. Then the Objects of their Worship are Angels, Saints, and the Virgin Mary; to whom they pray abfolutely, and not only mediatively, as they pretend, as appears by their Child's Catechifm in 1678, fo called; where they, praying to a Guardian Angel, fay, " Defend me this Day from all "Dangers, I beseech thee, and direct me in the "Way I ought to walk."

Such as this too is their Prayer to St. Agnes, in the Paris Miffal, 1520; thus, "O Agnes, "Woman of the Lamb, do thou enlighten us "within. Destroy the Roots of Sin. O ex"cellent Lady, after the Grievances of the "World, do thou tranflate us to the Company " of the Bleffed."

As to the Wood of the Crofs, they not only afcribe peculiar Virtues to it, but they likewife pay to the Wood direct Worship, by Adorations, Kiffings, Proftrations and Prayers directly to it, to increase Grace in the Godly, and to blot out the Sins of the Guilty. Nay further they give Latria to it, which is fovereign Worship, and due to God only. Pontif. in Bened, nova Crucis. Such is the Worship paid to the Hoft; and near to this, that which they pay to Relicks.

As to their Sacraments, they hold thofe accurfed, who do not allow Seven. Counc. Trent, Seff. 7. Can. 1. And as to those who officiate, they must have Intention, or the Act is nothing, there is no Sacrament given or received. Ibid.

7. II. So that in this Cafe none can be certain about the Intention of the Prieft, and confe*This was hinted at before, Page 32.

quently

Nay, I fay further, if the Prieft then adminiftering have never fo good an Intention, and the Prieft who him ordained, had no Intention, he is no Prieft, and his Sacrament no Sacrament, because Orders are one of those seven Sacraments, in which it is required, that the Intention of the Prieft fhould be to make it valid to the Ordained. --As to Baptifm, they have a particular Form of Exorcifm for the Child, and the Salt which is to be put into the Mouth of the Child *; with feveral other Things too tedious to be here noticed t.

They deny the People the Cup in the Eucharift; first, Left it fhould be fpilt upon the Ground; 2dly, Left by being kept for the Sick it grow eager; 3dly, Because many cannot bear the Tafte of Wine; 4thly, Because in many Countries there is fuch a Scarcity, that it cannot be had but at great Expences and long Journies; 5thly, To difprove (or prove in the wrong) those who deny Chrift to be contained under each Species-Which they do, and fay, that in them both and each are, jointly or feverally, truly, really and fubftantially contained, whole Chrift, God-Man, Body and Blood, Bones and Nerves, Soul and Divinity. Rom. Cat. Par. 2. c. 4. n. 33. Counc, Trent, Seff. 13. c. 1. de Real. Pref. Now

*Sure one would think they intended to poison or choak the Child-and no doubt it would, if it was not for their NOTABLE exercising it.

+ See Williams's Romish Catechifm, 1713.

And in fuch Cafe the Priest would not have enough for himself.

let

let any one judge, whether this be agreeable to the exprefs Command of Chrift, Matt. xxvi. 27. Drink ye ALL of this; and yet if there is any who fay thefe are not juft and weighty Reasons for denying the People the Cup, fuch are to be accurfed, by the Council of Trent, Seff. 21. c. I. And yet fo far are they themselves from believing that whole Chrift, &c. is contained in either Bread or Wine feparately, that the Reason they themselves in their Canon Law, in relation to Confecration, give, why the Priests must not receive the Body without the Blood, is, because the Divifion of one and the fame Mystery cannot be without Sacrilege.-Such and many more Abfurdities are they guilty of; in this and many other Ways are they felf-condemned, whilst they thus deliver their foolish Traditions, as Doctrines to be believed and practifed; but they err greatly, not holding the Head (Col. ii. 19.) for Chrift never taught one fingle Doctrine as they teach it, and hold it as neceffary to Salvation.

I fhall add no more by way of Postscript; but beg Leave to refer my Reader to (and recommend his Perufal of) thofe admirable Difcourfes against Popery, preached by many of the Dif fenting Clergy at Salters-Hall in 1734-5; in one of which he will fee, collected from the Scriptures, a moft appofite Description of the Church of Rome, that Man of Sin, and Son of Perdition *.

*See Chandler's Supplemental Sermon, Jan. 22, and 29, 1734, Page 53, 54, 55, 56.