Roman-Catholick PRINCIPLES, In Reference to GOD and the KING, Explained in a LETTER to a Friend, And now made Public, to show the Connexion between the said PRINCIPLES, and the Late, POPISH PLOT. By a Wellwisher of his Country. Mat. 22. v. 21. Render to Caesar the things which are Caesar's, and unto God the things that are Gods. LONDON, Printed in the Year 1680. SIR I Find your last as full of Doubts and Inquietudes, as your former was o● Heat and Zeal: whether mere Compassion hath altered your judgement, or that you fear your own Turn may be next, I cannot tell; but I easily perceive you and the greatest part of honest thinking Protestants, as well as you, begin, though late, to suspect, Miseries inflicted on Catholics That Catholics have wrongfully suffered the loss of their Fame, their Goods, their Fortunes, and many their Lives Nor do I wonder to see you touched with some Concern at our Miseries; for besides the sad spectacles of Bloodshed, (which I mention without any Resentment, or Disrespect to the Government) the Prisons have been filled with us, whole Families ruined and exiled, poor Widows and innocent Orphans have perished through distress, the very Woods and Deserts have not wanted men dying with cold and hunger, and all this upon account of a Plot, horrid indeed, and detestable in itself, but which could never yet be proved against us by any one credible Witness, or probable Circumstance evincing the Crime. Through the Perjuries True it is, Dr. Oates, Captain Bedloe and others of debauched Lives and desperate Fortunes, alured by Gain and encouraged by Indempnities, have positively sworn, (if bare positive Swearing, without any other probability of truth, Of wicked Men may stand for good Evidence) to a multiplicity of Particulars. But these men have been and are, so notoriously stigmatised with all sorts of Vice and Infamy; their Oaths have been confronted with so many self-Contradictions; their Forgeries accompanied with such incredible, such impossible Circumstances; their Lies and Fables so stuffed with Absurdities, Nonfence, and Follies; the Crime of Perjury so often, so palpably proved against them: in short both their past and present Villainies are now become so apparent and perspicuous, that the greatest part of the Nation hath an abhorrence of them. But you tell me, (and you are in the right) That the thing which hath rendered credible the Testimony of otherwise incredible Witnesses against us, Evil Principles wrongfully imputed. and which hath invalidated all contrary Evidence given in our behalf, is a Persuasion many Protestants have; that the Catholic Religion is made up of traitorous Principles destructive to Peace and Government. You say you have been informed by common Report by printed Books, nay by some Ministers in their very Pulpits. That Catholics hold it an Article of Faith to believe. That the Pope can depose Kings, absolve their Subjects from their Allegiance, and dispose of Kingdoms to whom he please. That to murder Protestants and destroy the Nation by Fire and Sword, for propagation of the Catholic Faith, are Works of Piety, and meritorious of Heaven. These and the like horrid Aspersions, together with I know not what feigned Idolatries, Superstitions and Abuses, are (as you have rightly intimated) laid to the charge of Roman Catholics, whereby to render both their Faith and Persons odious to many otherwise well-meaning People, who not sufficiently examining the truth of things, but taking all for granted, judge nothing ill enough can be said or done against men so principled. And is it not strange and severe, And always disowned by Catholick● That Principles, and those pretended of Faith too, should be imposed upon men, which they themselves renounce and detaste? ●f the Turk's Alcoran should in like manner be urged upon us, and we hanged up for Mahumetans, all we could do or say in such a Case, would be patiently to die, with Protestation of our own Innocence. And this is the posture of our present condition, we abhor, we renounce, we abominat such Principles; we protest against them, and seal our Protestation with our dying Breathes. What shall we say? What can we do more? To accuse men as guilty in Matters of Faith which they never owned is the same thing as to condemn them for Matters of Fact, which they never did. You press the Question, and say, Some of our general Councils, several Papal Decrees, and many of our Doctors and Divines, assert the fore mentioned Principles. Sir, I have been instructed in the Articles of my Faith, and I acknowledge the lawful Authority of general Councils, yet I profess I never learned, or found asserted in any of them, such Principles. And I propose unto you, this plain and short Dilemma, Either the abovenamed Principles are esteemed by us Matters of Faith, or not. If they be, What farther can be required of us, then to deny and forsake such a Faith? And this we constantly do. But if they be not Matters of Catholic Faith nor owned by us as such, Why are Catholics as Catholics punished for them? Why is our Religion persecuted on that account? Let these in God's name, if any there be of what Religion soever, who hold such Tenants suffer for them. Why should the Innocent be involved with the Guilty? There is neither Reason nor justice in it. An Objection Hereunto some Persons (I hope out of zeal and misinformation, rather than Malice) stick not to say; That Dispensations, and I know not what Indulgencies and Pardons, whereby to legitimate the Crimes of Lying and Forswearing, when the Interest of our Church requires, is a main Part of our Religion; And by consequence the Denial of our Principles, is no sufficient justification of our Innocence, Answered. I answer, First, It is in the highest measure censorious in any one, to impose upon all our Ancestors, and the greatest Part of Mankind, who are, or have been Members of our Religion, such an excess of Folly and Wickedness; as must needs have perverted all Humane Society Secondly, If we could lawfully deny the Principles of our Faith, when interest requires, why have we lost our Estates, our Liberties, our Lives, for the Profession of it? To what purposes are Oaths and Tests devised, to entangle us? How impertinently is the frequenting the Protestant Church, and receiving the Communion, proposed unto us, and refused by us? Thirdly, Though many Men may be induced to Lie, and forswer, when they have some hopes or prospect, thereby of Temporal advantage, yet that Persons Dying for their Conscience and Religion (as divers have done, and those no Fools even by the Confession of our Adversaries) should be so stupendiously Sottish and Mad, either to imagine that Lies and Perjuries, for Concealment of Treason, Murder, Massacre, and Destruction of others by Fire and Sword, should be Acts of Virtue, pleasing to God, Dispensable by the Pope, and Meritorious of Heaven; Or that, on the contrary, knowing and believing, as needs they must, such Monsters and Horrors to be Odious and Detestable in the sight both of God and Man, they should nevertheless, upon the very brink of Eternity, Wittingly and Willingly cast themselves Headlong into an assured Damnation, and this at a time when they might have saved both Bodies and Souls, by merely discharging a good Conscience in acknowledging the Truth, and becoming honest Men, This I say is Inhuman, and contradictory to all sense and reason to believe. Now therefore I am come to what you so often and so earnestly press me to (viZ) to satisfy the world, The intent of this Epistle. and clear myself, my Fellow-sufferers, and my Religion from the Imputation laid upon us, on pretence of such Principles, by a true and candid Explanation of my Belief and judgement, in the main points of Faith and Loyalty, controverted between Catholics and Protestants, as they severally Relate to God and the King. PARAGRAPH I. Of the Catholic Faith, and Church in General. Redemption in Christ 1. THe Fruition of God, and Remission of Sin is not attainable by Man, otherwise then a Eph. 2.8. 1 Cor. 15.22 in and by the Merits of jesus Christ, the Son of God, who gratis Purchased it for us. Applicable by faith, 2. These Merits of Christ are not applied to us, otherwise then by a Right b Mark 16.16. Heb. 11.6. Faith in Christ. 3. This Faith is but c Eph. 4.4. one, entire and conformable to its Object, which is but one being Divine Revelations, to d Jam. 2.10 all which Faith giveth at undoubted assent. Supernatural, 4. These Revelations contain many Mysteries e 1 Cor. 1.20. Mat. 16.17. transcending the Natural Reach of Human Wit or industry. Wherefore, By the Divine providence to be Learned, 5. It became the Divine Wisdom and Goodness, to provide Man of some f Isa. 35.8 Way or Means whereby he might Arrive to the knowledge of these Mysteries; Means g joh. 9 40. Visible and apparent to all, Means h Mat. 11.25 Proportionable to the Capacities of all; Means i joh. 15.22. Sure and Certain to all. Not from private interpretation of Scripture, 6. This way, or means, is not the Reading of Scriptures, Interpreted according to the Private k 2 Pet. 3.16. Pro. 14.12. Mat 22.29. Reason or l 1 Ep. joh. 4.1. & 6. Pro. 14.12. Spirit of every Disjunctive Person, or Nation in Particular. But 7. It is an attention and m Mat. 18 17 Luk. 10.16. submission to the Doctrine of the Catholic or Universal Church, But from the Universal Church, Dilated, Continued, and guided by the holy Ghost for that end. established by Christ for the instruction of all, n Psal 2.8. Isa. 2.2. & cap. 49.6. Mat. 5.14. spread for that end throughout all Nations, and visibly continued in a Succession of Pastors and People throughout all Ages: From which Church o Isa. 59.21 Jo 16.13. Eze. 37 26. Eph. 5.25. 1 Tim. 3 15. Mat 16.18. guided in Truth, and secured from Error in Matters of Faith by the a Mat 28 20 john 14.16. promised assistance of the holy Ghost, every one may and aught to b Deut. 17.8 etc. Mat. 23.2. learn both the right Sense of Scripture, and all other Christian Mysteries and Duties respectively necessary to Salvation. 8. This Church, thus spread, thus guided, thus visibly continued, This Church is the same with the Roman Catholic. c Cant 6.8. Jo. 10.16. Rom 15.5. Jo. 17.22. Phil. 2.2. in one uniform Faith, and subordination of Government, is that selfsame which is termed the Roman Catholic Church, the Qualifications , being applicable to no other Church or Assembly whatsoever. From the Testimony of which we believe the Scripture to be God's Word. 9 From the Testimony and Authority of this Church it is, that we Receive and Believe the Scripture to be God's Word. And as she can d Mat. 16.18 1 Tim. 3.15 Mat. 18.17. assuredly tell us, This or That Book is God's Word, so can she with the like assurance, tell us also the true Sense and meaning of it in controverted Points of Faith; the same Spirit that writ the Scripture, e Isa. 59.21. joh. 24 16. enlightening her to understand both it, and all other Matters necessary to Salvation, From these Grounds it followeth. Divine Revelations only matters of Faith 10 All and only divine Revelations delivered by God to the Church, and proposed by her to be believed as such, are and aught to be esteemed Articles of Faith, and the contrary Opinions, Heresy, And What Heresy, and what Schism. 11. As an obstinate separation from the Unity of the Church, in known declared Matters of Faith, is formal f 1. Co. 11 19 Mat. 18.17. Heresy: so a wilful separation from the visible Unity of the same Church, in Matters of Subordination and Government is formal g Tit. 3.10 1 Cor. 1.10 cap. 12.25. Schism. How Matters of Faith are proposed by the Church. 12. The Church proposeth unto us Matters of Faith: First and chief, By the h Io. 5.39. holy Scripture, in points plain and intelligible in it. Secondly, By i Act. 15. per tot. Definitions of General Councils, in points not sufficiently explained in Scripture. Thirdly, By k 2 Thes. 2 15. cap. 3.6. 2 Tim. 2.2 Apostolical Traditions, derived from Christ and his Apostles, to all succeeding Ages. Fourthly, By her l Jam. 2. 1● Practice, Worship and Ceremonies, confirming her Doctrine. PARAGRAPH, II. Of Spiritual and Temporal Authority. What is the Authority of general Councils. 2. GEneral Councils (which are the Church of God, representative) have no Commission from Christ to fraime new Matters of Faith, Gal. 1 7. ● (these being sole divine Revelations) but only to a Deu. 17 ● Mat. 18. 1● Act. 15. per tot. Luk. 10. 1● Heb. 13. ● 17. explain and ascertain unto us, what anciently was, and is received and retained as of Faith in the Church, upon arising Debates or Controversies about them. The Definitions of which, general Councils in Matters of Faith only and proposed as such, oblige, under pain of Heresy, all the Faithful, to a submission of judgement. But An Explanation of the same Authority. 2. It is no Article of Faith to believe, That general Councils cannot Err, either in Matters of Fact or Discipline, alterable by Circumstances of Time and Place; or in Matters of Speculation or civil Policy, depending on mere humane judgement or Testimony. Neither of these being divine Revelations b 1 Tim 5.20 deposited in the Catholic Church; in regard to which alone, she hath the c Joh. 14.16 promised assistance of the Holy Ghost. Hence it is deduced: A Deduction from thence concerning Allegiance. 3. If a general Council (much less a Papal Consistory) should undertake to depose a King, and absolve his Subjects from their Allegiance, no Catholic as Catholic is bound to submit to such a Decree. Hence also it followeth: A second Deduction concerning the same. 4. The Subjects of the King of England lawfully may, without the least breach of any Catholic Principle, renounce even upon Oath, the Doctrine of deposing Kings excommunicated for Heresy, by any Authority whatsoever, 1. Pet. 2.13. etc. as repugnant to the fundamental Laws of the Nation, injurious to Sovereign Power, destructive to the Peace and Government, and by consequence, in his Majesty's Subjects, impious and damnable. Yet not properly Heretical, taking the word Heretical in that connatural genuine sense, it is usually understood in the Catholic Church; Of the Oath of Allegiance. on which account chiefly it is, that many Catholics of tender Consciences refuse the Oath, commonly called, The Oath of Allegiance. The Bishop of Rome supreme Head of the Church But not Infallible. 5. Catholics believe, That the Bishop of Rome is the Successor of St. Peter, d Mat. 16.17. Luk. 22.31. Joh. 21.15. Vicar of jesus Christ upon Earth, and Head of the whole Catholic Church, which Church is therefore fitly styled Roman Catholic, being an universal Body e Eph. 4.11. united under one visible Heed. Nevertheless. 6. It is no Matter of Faith to believe, That the Pope is in himself Infallible separated from a general Council, even in expounding the Faith: By consequence, Papal Definitions or Decrees, though ex Cathedra, as they term them oblige none under Pain of Heresy, to an interior assent. Nor hath any temporal Authority over Princes. 7. Nor do Catholics as Catholics believe that the Pope hath any direct, or indirect Authority over the Temporal Power and jurisdiction of Princes. Hence, if the Pope should pretend to Absolve or Dispense with his Majesty's Subjects from their Allegiance, upon account of Heresy or Schism such Dispensation would be vain and null: and all Catholic Subjects, notwithstanding such Dispensation, or Absolution, would be still bound in Conscience to defend their King and Country, at the hazard of their Lives and Fortunes even against the Pope himself, in case he should invade the Nation. The Church not responsible for the Errors of particular Divines. 8. And as for Problematical Disputes or Errors of particular Divines, in this or any other matter whatsoever, the Catholic Church is no wise responsible for them: Nor, are Catholics as Catholics justly punishable on their account. But: 9 As for the King-Killing Doctrine, Conc. Const. Sess. 15. or Murder of Princes, King-killing Doctrine Damnable Heresy. excommunicated for Heresy; It is an Article of Faith in the Catholic Church, and expressly declared in the General Council of Constance, that such Doctrine is Damnable and Heretical, being contrary to the known Laws of God and Nature. Personal misdemenours not to be imputed to the Church. 10. Personal Misdemeanours of what nature soever, ought not to be imputed to the Catholic Church when not justifyable by the Tenants of her Faith and Doctrine; For which Reason, though the Stories of the Paris Massacre; the Irish Cruelties, Or Powder-Plot had been true, (which yet for the most part are notoriously misrelated) nevertheless Catholics as Catholics ought not to suffer for such Offences, any more than the eleven Apostles ought to have suffered for Iudah's Treachery. 11. It is an Article of the Catholic Faith to believe, that no Power on Earth can licence Men to Lie, No Power on Earth can authorize Men to Lie, Foreswear, Murder, etc. to Foreswear, and Perjure themselves, to Massacre their Neighbours, or destroy their Native Country, on pretence of promoting the Catholic Cause or Religion; Furthermore, all Pardons and dispensations granted or pretended to be granted, in order to any such ends or designs, have no other validity or effect, then to add Sacrilege and Blasphemy to the Crimes. Equivocation not allowed in the Church 12. The Doctrine of Equivocation or mental Reservation, however wrongfully imposed on the Catholic Religion, is notwithstanding neither taught, 2 Cor 1.12. nor approved by the Church, as any part of her Belief. On the contrary, Simplicity and godly sincerity are constantly recommended by her as truly Christian Virtues, necessary to the Conversation of justice, Truth, and Common Society. PARAGRAPH III. Of some Particular controverted Points of Faith. Of Sacramental Absolution. 1. EVery Catholic is obliged to believe, that when a Sinner a Ez. 18.21. 2 Cor. 7.10 repeateth him of his Sins from the bottom of his Heart and b Psa. 32.5. Pro. 28.13. acknowledgeth his transgressions to God and his c Act. 19.18. 1 Cor. 4.1. Jam. 5.16. Ministers, the Dispensers' of the Mysteries of Christ, resolving to turn from his evil ways, d Luk. 3 8. and bring forth Fruits worthy of Penance, there is (then and no otherwise) an Authority left by Christ to Absolve such a penitent Sinner from his Sins; which Authority Christ gave to his e Joh. 20.21 etc. Mat. 18.18. Apostles, and their Successors, the Bishops and Priests of the Catholic Church, in those words, when he said. Receive ye the Holy Ghost, whose Sins you shall forgive, Of Satisfaction by penitential Works. they are forgiven unto them, etc. 2. Though no Creature whatsoever can make f Tit. 3.5. condign satisfaction either for the guilt of Sin, or the Pain eternal due to it g 2 Cor. 3.5. this satisfaction being proper to Christ our Saviour only, yet penitent Sinners redeemed by Christ may as members of Christ in some measure h Act. 26.20. Jona 2.5. etc. Psal. 102.9. etc. Psa. 109.23. Dan. 9 3. Joel 2.11. Luk. 11.41. Act. 10.4. satisfy by Prayer, Fasting, Alms, Deeds, and other works of Piety, for the Temporal Pain, which by order of Divine justice sometimes remains due after the guilt of Sin, and Pains Eternal are (gratis) remitted. These penitential Works are notwithstanding satisfactory no otherwise then as joined and applied to that satisfaction, which jesus made upon the Cross, in virtue of which alone, all our good works find a grateful i 1 Pet 2.5. acceptance in God's Sight. 3. The guilt of Sin or Pain eternal due to it, is never remitted by Indulgencies, Indulgences are not Remission of Sins, but only of Canonical Penances. Abuses herein not to be charged on the Church. but only such k 1 Cor. 5.3. etc. 2 Cor. 2.6.10. etc. Temporal punishments as remain due after the guilt is remitted; These Indulgencies being nothing else then a Mitigation or Relaxation upon just causes, of Canonical Penances, enjoined by the Pastors of the Church on Penitent Sinners, according to their several degrees of demerit. And if any abuses or mistakes be sometimes committed, in point either of granting or gaining Indulgencies, through the remissness or ignorance of particular Persons, contrary to the ancient Custom and Discipline of the Church; such Abuses or Mistakes cannot rationally be charged on the Church, nor rendered matter of Derision, in prejudice to her Faith and Doctrine. There is a Purgatory or state, where Souls departing this Life with some blemish are purified. 4. Catholics hold there is a Purgatory, that is to say, a Place or State, where Souls departing this Life, with remission of their sins, as to the eternal guilt or pain, yet a Num. 14.20. etc. 2 Sam. 12.13. etc. obnoxious to some temporal Punishment still remaining due, or not perfectly freed from the blemish of some b Pro. 24.16. Mat. 12.36. venial Defects, or Deordinations, (as idle words, etc. not liable to damnation) are c Cap. 5.22.26. 1 Cor. 3.15. purged before their admittance into Heaven, where nothing that is d Rev. 21.27. defiled can enter. Furthermore: Prayers for the Dead, available to them 5. Catholics also hold, That such Souls, so detained in Purgatory, being the living Members of Christ jesus, are e 1 Cor. 15.29. Col. 1.24. 1 Jo. 5.16. 2 Mac. 12.43. etc. relieved by the Prayers and Suffrages of their fellow- Members hear on Earth: Superfluous Questions about Purgatory. But where this Place is? Of what nature or quality the Pains are? How long each Soul is detained there? After what manner the Suffrages made in their behalf are applied? Whether by way of Satisfaction or Intercession? etc. are Questions superfluous, and impertinent as to Faith. Of the merit of good Works through the merits of Christ. 6. No man though just, f Jo. 15.5.16. can merit either an increase of Sanctity or Happiness in this Life, or eternal Glory in the next, independent on the Merits and Passion of Christ; nevertheless in and by the Merits of Christ jesus, g Mat. 16.27 Cap. 15.12. Cap. 10.41. 2 Cor. 5.10. 2 Tim. 4.8. the good Works of a just man proceeding from Grace and Charity, are acceptable to God, so far forth as to be, through his Goodness and sacred Promise, truly meritorious of eternal Life. Christ really present in the Sacrament of the Eucharist. 7. It is an Article of the Catholic Faith, That in the most holy Sacrament of the Eucharist, there is truly and really contained the h Mat. 26.26 Mar. 14.22. Luk. 22.19. 1 Cor. 11.23 etc. Cap. 10.16. Body of Christ, which was delivered for us, and his Blood, which was shed for the remission of sins; the substance of Bread and Wine, being by the powerful Words of Christ, changed into the substance of his blessed Body and Blood, the Species or Accidents of Bread and Wine still remaining. Thus: 8. Christ is not present in this Sacrament, according to his natural way of Existence; But after a supernatural manner. that is, with extension of Parts, in order to Place, etc. but after a supernatural manner, one and the same in many Places, and whole in every part of the Symbols. This therefore is a real, substantial, yet Sacramental presence of Christ's Body and Blood, not exposed to the external Senses, nor obnoxious to corporeal Contingences. 9 Neither is the Body of Christ in this holy Sacrament separated from his Blood, Whole Christ in either species. or his Blood from his Body, or either of both disjoined from his Soul and Divinity, but all and whole ᵃ living jesus is entirely contained under either Species, so that wholoever receiveth under one kind, is truly partaker of the whole Sacrament and no wise deprived either of the Body or Blood of Christ. True it is: Hence Communicants under one kind no wise deprived either of the Body or Blood of Christ. 10. Our Saviour jesus Christ left unto us his Body and Blood, under two distinct Species or Kind's; in doing of which, he instituted not only a Sacrament, but also a Sacrifice; b Lu. 22.19. etc. a commemorative Sacrifice distinctly c 1 Cor. 11.26. showing his Death or bloody Passion, until he come. For as the Sacrifice of the Cross was performed by a distinct effusion of Blood, so is the same Sacrifice commemorated in that of the d Heb 13 10 Altar, by a distinction of the Symbols. jesus therefore is here given not only to us, but e Lu. 22.19 for us; and the Church thereby enriched with a true, Of the Sacrifice of the Mass. proper, and propitiatory f Mal. 1.11. Sacrifice, usually termed Mass. Worship of Images wrongfully imposed on Catholics. 11. Catholics renounce all divine Worship and adoration of Images or Pictures. g Luke 4.8 God alone we Worship and Adore; nevertheless we make use of Pictures, and place them in h Exod. 25.18. 1 Kings 6.35. Luke 3.22. Num. 21.8. Acts. 5.5. Churches and Oratries, to reduce our wandering thoughts, and enliven our Memories towards Heavenly things. Yet there is some Veneration due both to Pictures And further we allow a certain Honour and Veneration to the Picture of Christ, of the Virgin Mary, etc. beyond what is due to every profane Figure; not that we believe any Divinity or Virtue in the Pictures themselves for which they ought to be honoured, but because the Honour given to the Pictures is referred to the Prototype, or things represented. In like manner: And other Sacred things 12. There is a kind of Honour and Veneration respectively due to the Bible, to the Cross, to the Name of jesus, to Churches, to the Sacraments, etc. as i Jos. 7.6. Exod. 3.5. Psal. 99 5. phillip 2.10. Luke 3.16. Acts 19.12. things peculiarly appertaining to God; also to the k Jo. 12.26. glorified Saints in Heaven as domestic Friends of God; yea, l 1 pet. 2.17. Rom. 13.7. to King's Magistrates and Superiors on Earth, as the Vicegerants of God. To whom Honour is due. Honour may be given without any derogation to the Majesty of God, or that divine Worship appropriate to him. Furthermore: Prayers to Saints lawful. 13. Catholics believe, That the blessed Saints in Heaven, replinished with Charity, a Rev. 5.8. pray for us their fellow Members here on Earth; that they b Luk. 15.7. rejoice at our Conversion; that seeing God, they c 1 Cor. 13.13. see and know in him all things suitable to their happy state, that God is inclinable to hear their Requests made in our behalf, d Exod. 32.13. 2 Chron. 6.42. and for their sakes granteth us many Favours; that therefore it is good and profitable to desire their Intercession; and that this manner of Invocation is no more injurious to Christ our Mediator, nor superabundant in itself, than it is for one Christian to beg the Prayers and Assistance of e Ro. 15.30. another in this World. Yet so as not to neglect our other duties. Notwithstanding all which, Catholics are taught not so to rely on the Prayers of others, as to neglect their own f Jam. 2.17 etc. Duty to God; in imploring his divine Mercy and Goodness; g Rom. 13.14. in mortifying the Deeds of the Flesh; in h Rom. 11.2 despising the World; in loving i Gal. 5.6. and serving God and their Neighbour; in following the Footsteps of Christ our Lord, who is the k Jo. 14.6. Way the Truth, and the Life: To whom be Honour and Glory for ever and ever, Amen. A Conclusion from the premises. THese are the Principles, these the Treasons, these the Idolatries, and Superstitions, which though no other than what we have received from our forefather's, and what the greatest part of the Christian World now professeth, yet hath drawn upon us poor Catholics in England such dreadful Punishments. I beseech you, Sir, consider our Cause, without Passion or Prejudice, and I am confident you will see, we are not such Monsters as our Adversaries represent us to be, nor entertain such Principles as are inconsistent with our duty to God and the King. An Objection answered. You seem to say, This very Plot with which we are charged, proveth us guilty of wicked Principles. But, under favour, you here commit a vicious Circle in way of arguing; For first, here are wicked Principles alleged, to make good the proof of a Plot; and these being denied, the Plot is introduced to make out the wicked Principles; as if a man should say a thing, because he thought so, and give no Reason why he thought so, but only because he said so, which in stead of Proof, is to beg the Question. Certain I am, Catholics both taught and practised Principles of Loyalty, at a time when the King and Kingdom felt the dire Effects of contrary Persuasions. A second Objection answered You add, The two Houses of Parliament, the Judges, and in a manner, the whole Nation, seemed to believe, and cry up the Evidence given of a Plot. I answer, The most upright Persons, and those even of supreme Authority, may sometimes be misinformed, and consequently abused, by the Perjury and Malice of wicked Men. Especially when once Minds are exasperated, jealousies heightened, and forgeries abetted and multiplied, by the clandestine endeavours of a malignant Party, who love to fish in troubled Waters; and who by raising Feuds, and fomenting disorders, make their way to sinister Ends. You yourself are sensible, there are a sort of People, who under a colourable zeal against Popery, (as they term it) strick at Monarchy, and undermine the Government. I shall not need to dilate on this Subject; our Nation hath once had a sad experience of this zeal, and I hearty wish the same Tragedy may not be Acted over again. Catholics suffer for their Religion. Their sufferings not unlike to those of Christ our Lord. In Fine, whatsoever is pretended against us, it is manifest we suffer for our Religion, and for our Religion wrongfully traduced. It is farther a comfort to us, that our sufferings (God be praised) are in some measure, not unlike to those of Christ our Lord; For it was laid to his charge, as it is to ours, Luk. 23.2. Io. 11.48. Ma. 26 60. Rom. 8.29. ver. 17. that he was a Traitor to Caesar. That he perverted the People, and endeavoured the destruction of Church and State, Nor were there wanting then, as now, an Oats and Bedloe, two false witnesses to Swear all this. Thus God, I hope hath predestinated us (as the Apostle saith) to be conform to the Image of his Son; to the end that suffering with him, we may (through his Mercy) be Glorified together with him. Sweet Jesus bless our Sovereign, Pardon our Enemies; Grant us Patience; and establish Peace and Charity in our Nation. This is the daily Prayer of, SIR, Your faithful, though distressed Friend M. B. Psal. 35. v 11. False Witnesses did rise up; they laid to my Charge things that I knew not. Mat. 5. v. 11. Blessed are ye when men shall revile you, and persecute you, and shall say all manner of Evil against you Falsely, for my sake. Rejoice and be glade, for great is your Reward in Heaven.