Selected quad for the lemma: faith_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
faith_n	church_n	doctrine_n	err_v	4,912	5	9.7791	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A34573	Stafford's memoires, or, A brief and impartial account of the birth and quality, imprisonment, tryal, principles, declaration, comportment, devotion, last speech, and final end, of William, late lord viscount Stafford, beheaded upon Tower-hill on Wednesday the 29. of December 1681 hereunto is also annexed a short appendix concerning some passages in Stephen Colleges trial.	Corker, James Maurus, 1636-1715.	1681 (1681)	Wing C6306; ESTC R20377	92,206	80

Christian Mysteries and Duties respectively necessary to Salvation 8. This Church thus Spread thus Guided thus visibly Continued in One Vniform Faith and Subordination of Government is that Self-same which is termed the Roman Catholick Church The Qualifications above-mentioned viz. Vnity Indeficiency Visibility Succession and Vniversality being applicable to no other Church or Assembly whatsoever 9. From the Testimony and Authority of This Church it is that We Receive and Believe the Scriptures to be God's Word And as She can 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 Enlightning Her to Understand both It and all Matters Necessary to Salvation From These Grounds it Follows 10. All and only Divine Revelations deliver'd by God unto the Church and proposed by Her to be Believ'd as such are and ought to be esteem'd Articles of Faith and the contraty Opinions Heresie And 11. As an Obstinate Separation from the Vnity of the Church in known declared Matters of Faith is formal Heresie So a wilful Separation from the Visible Vnity of the same Church in Matters of Subordination and Government is formal Schism 12. The Church proposeth unto Us Matters of Faith First and chiefly By the Holy Scripture in Points plain and Intelligible in it Secondly By Definitions of General Councils in Points not sufficiently Explained in Scripture Thirdly By Apostolical Traditions deriv'd from Christ and his Apostles to all Succeeding Ages Fourthly By her Practice Worship and Ceremonies Confirming her Doctrines PARAGRAPH II. Of Spiritual and Temporal Authority 1. GEneral Councils which are the Church of God Representative have no Commission from Christ to Frame New Matters of Faith these being sole Divine Revelations but only to explain and ascertain unto us what antiently was and is received and retained as of Faith in the Church upon arising Debates and Controversies about them The Definitions of which General Councils in matters of Faith only and proposed in such oblige under pain of Heresie all the Faithful to a Submission of Judgment But 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 meer humane Judgment or Testimony Neither of these being Divine Revelations deposited in the Catholick Church in regard to which alone she hath the promised Assistance of the Holy Ghost Hence it is deduced 3. If a General Council much less a Papal Consistory should undertake to depose a King and absolve his Subjects from their Allegiance no Catholick as Catholick is bound to submit to such a Decree Hence also it followeth 4. The Subjects of the King of England lawfully may without the least breach of any Catholick Principle Renounce even upon Oath the Teaching Mantaining or Practising the Doctrine of deposing Kings Excommunicated for Heresie by any Authority whatsoever as Repugnant to the fundamental Laws of the Nation Injurious to Soveraign Power Destructive to the Peace and Government and by consequence in His Majesties Subjects Impious and Damnable Yet not properly Heretical taking the Word Heretical in that connatural genuine sense it is usually understood in the Catholik Church on account of which and other Expressions no wise appertaining to Loyalty it is that Catholicks of tender Consciences refuse the Oath commonly call d the Oath of Allegience 5. Catholicks believe That the Bishop of Rome is the Successor of St Peter Vicar of Jesns Christ upon Earth and Head of the whole Catholick Church which Church is therefore sitly stiled Roman Catholick being an universal Body united under one visible Head Nevertheless 6. It is no matter of Faith to believe That the Pope is in himself Infallible seperate from a General Council even in Expounding the Faith By consequence Papal Definitions or Decrees though ex Cathedra as they term them taken exclusively from a General Council or Vniversal Acceptance of the Church oblige none under Pain of Heresie to an interior Assent 7. Nor do Catholicks as Catholicks 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 Dispence with His Maiesties Subjects from their Allegiance upon account of Heresie or Schism such Dispensation would be vain and null and all Cathelick Subjects notwithstanding such Dispensation or Absolution would be still bound in Conscience to defend their King and Countrey at the hazard of their Lives and Fortunes even against the Pope himself in case he should invade the Nation 8. And as for Problematical Disputes or Errors of particular Divines in this or any other matter whatsoever the Catholick Church is no wise responsible for them Nor are Catholicks as Catholicks justly punishable on their Account But 9. As for the King Killing Doctrine or Murder of Princes Excommunicated for Heresie It is an Article of Faith in the Catholick Church and expresly declared in the General Council of Constance That such Doctrine is Damnable and Heretical being contrary to the known Laws of God and Nature 10. Personal Misdemeanors of what Nature soever ought not to be Imputed to the Catholick Church when not Justifyable 〈◊〉 the Tenents of her Faith and Doctrine For which Reason though the Stories of the Paris Massacre the Irish Cruelties Or Powder-Plot had been exactly true which yet for the most part are Notoriously mis-related nevertheless Catholicks as Catholicks ought not to Suffer for such Offences any more then the Eleven Apostles ought to have Suffered for Judas's Treachery It is an Article of the Catholick Faith to believe that no Power on Earth can License Men to Lye to Forswear and Perjure themselves to Massacre their Neighbours or destroy their Native Countrey on pretence of promoting the Catholick 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 Sacriledge and Blasphemy to the above-mentioned Crimes 12. The Doctrine of Equivocation or Mental Reservation however wrongfully Imposed on the Catholick Religion is notwithstanding neither taught 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 Vertues necessary to the Conservation of Justice Truth and Common Society PARAGRAPH III. Of some Particular controverted Points of Faith 1. EVery Catholick is obliged to believe that when a Sinner Repenteth him of his Sins from the bottom of his Heart and Acknowledgeth his Transgressions to God and his Ministers the Dispensers of the Mysteries of Christ

Doctrine contained in these propositions and other like expressions in the same Chapters as new False Erroneous contrary to the word of God drawing hatred upon the Pontificial Dignity giving occasion to Schism Derogatory from the Supreme authority of Kings dependant on God alone hindring the conversion of Heathen and Heretical Princes disturbing the publick Peace Destructive to Kingdoms States and Common-Wealths withdrawing Subjects from Obedience and Subjection and exciting to Factions Rebellions Seditions and Murder of Princes Given in the Sorbon the 4 th of April 1626. Taken out of the Archives of the foresaid Faculty by me Secretary thereof the 26 th of September 1679. MASSIN MY Lords fifth Testimony was taken from a little Treatise writ as my Lord said by a Priest of the Church of Rome and entituled Roman-Catholick Principles in Reference to God and the King The chief Contents of which Treatise Because it in short explains the above-named Principles and clears the Objections usually made on this Subject I shall here insert in the Authors own Words for the Readers more ample satisfaction IS it not strange and severe saith this Author That Principles of Treason Rebellion Murder c. and those pretended of Faith too should be imposed upon Men which they themselves renounce and detest If the Turk's Alcoran should in like manner be urg'd upon us and we hang'd 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 a●●minate such Principles We protest against them and seal our Protestations with our Dying Breaths What shall we say What can we do more To accuse men as guilty in matters of Faith which they never own'd 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 learnt or found asserted in any of them any such Principles And I propose unto you this plain and short Dilemma Either the above-named Principles are esteem'd by us as matters of Faith or not If they be what further can be required of us than to deny and forsake such a Faith And this we constantly do But if they be not matters of Catholick Faith nor owned by us as such why are Catholicks as Catholicks punished for them why is our Religion persecuted on that account Let those in God's Name if any therebe of what Religion soever who bold such Tenents suffer for them why should the Innocent be involv'd with the Guilty there is neither Reason nor Justice in it Hereunto some Persons I hope out of zeal and mis-information rather than malice stick not to say That Dispensations and I know not what Indulgences and Pardons whereby to legitimate the Crimes of Lying and Forswearing when the Interest of our Church requires it is a main part of our Religion and by consequence the denial of our Principles is no sufficient Justification of our Innocence 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 so long together 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 purpose are Oaths and Tests devised to intangle 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 Forswear 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 Horrours 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 meerly discharging a good Conscience in acknowledging the Truth and becoming honest men This I say is Inhumane and contradictory to all Sense and Reason to believe Now therefore I come to what you so often and so earnestly press me to viz. to satisfie the world and clear my self 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 Judgment in the main points of Faith and Loyalty controverted between Catholicks and Protestants as they severally relate to GOD and the KING PARAGRAPH I. Of the Catholick Faith and Church in General 1. THe Fruition of God and Remission of Sin is not attainable by man otherwise then in and by the Merits of Jesus Christ who gratis purchased it for us 2. These Merits of Christ are not applied to us otherwise than by a Right Faith in Christ 3. This Faith is but One entire and conformable to its Object being Divine Revelation to all which Faith gives an undoubted assent 4. These Revelations contain many Mysteries transcending the natural reach of Humane Wit and Industry Wherefore 5. It became the Divine Wisdom and Goodness to provide Man of some way or means whereby he might arrive to the knowledge of these Mysteries Means visible and apparent to all Means proportionable to the Capacities of all Means sure and certain to all 6. This way or means is not the reading of Scripture interpreted according to the private Reason or Spirit of every disjunctive Person or Nation in particular But 7. It is an Attention and Submission to the Doctrine of the Catholick or Vniversal Church established by Christ for the Instruction of all Spread for that end throughout all Nations and visibly continued in a Succession of Pastors and People throughout all Ages From which Church Guided in Truth and secured from Error in Matters of Faith by the promised Assistance of the Holy Ghost every one may and ought to Learn both the Right Sense of Scripture and all other

he I may perhaps shake for cold but I trust in God never for fear After some time spent in Spiritual discourses at length about Ten a Clock word was brought him That Mr. Lieutenant waited for him below upon which he sweetly saluted his Friends bidding them not grieve for him for this was the happiest day of all his Life then he immediately went down and walked along by the Lieutenants Chair who had the Gout through a lane of Soldiers to the Barrs without the Tower There the Lieutenant delievered him to the Sheriffs and they from thence Guarded him to the Scaffold erected on Tower-Hill All the way as he passed several thousands of People crowded to see him many civilly saluted him and few there were amongst that vast number whose hearts were not touched and mollified with Compassion for him Having mounted the Scaffold there appeared in his Countenance such an unusual vivacity such a Chearfulness such a Confidence such a Candor as if the Innocence of his Soul had shined through his Body Nothing of that Mortal paleness Nothing of those Reluctances Convulsions and Agonies incident to persons in his condition could in the least be perceived in him He looked Death in the face with so undaunted a Resolution as gave many occasion to say Grace had left in him no Resentments of Nature After a short pause viewing the People and finding them attentive to what he should say he stept to one side of the Scaffold and with a Graceful Air and intelligible Voice pronounced his last Speech as followeth My Lord's last Speech BY the permission of Almighty God I am this day brought hither to Suffer Death as if I were Guilty of High Treason I do most truly in the presence of the Eternal Omnipotent and All-knowing God protest upon my Salvation that I am as Innocent as it is possible for any Man to be so much as in a thought of the Crimes laid to my Charge I acknowledge it to be a particular Grace and Favour of the Holy Trinity to have given me this Long time to prepare my self for Eternity I have not made so good use of that Grace as I ought to have done partly by my not having so well recollected my self as I might have done and partly because not only my Friends but my Wife and Children have for several days been forbidden to see me but in the presence of one of my Warders This hath been a great trouble and distraction unto me but I hope God of his Infinite Mercy will Pardon my Defects and accept of my good Intentions Since my long Imprisonment I have considered often what could the Original Cause of my being thus Accused since I knew my self not Culpable so much as in a thought and I cannot believe it to be upon any other account then my being of the Church of Rome I have no reason to be ashamed of my Religion for it Teacheth nothing but the Right Worship of God Obedience to the King and due Subordination to the Temporal Laws of the Kingdom And I do submit to all Articles of Faith believed and taught in the Catholick Church believing them to be most consonant to the Word of God And whereas it hath so much and often been objected That the Church holds that Sovereign Princes Excommunicated by the Pope way by their Subjects be Deposed or Murthered As to the Murther of Princes I have been taught as a Matter of Faith in the Catholick Church That such Doctrine is Diabolical Horrid Detestable and contrary to the Law of God Nature and Nations And as such from my heart I Renounce and abominate it As for the Doctrine of Deposing Princes I know some Divines of the Catholick Church hold it but as able and Learned as they have Written against it But it was not pretended to be the Doctrine of the Church that is any Point of Catholick Faith Wherefore I do here in my Conscience declare that it is my true and real Judgement That the same Doctrine of Deposing Kings is contrary to the Fundamental Laws of this Kingdom Injurious to Sovereign Power and consequently would be in me or any other of His Majesties Subjects Impious and Damnable I believe and profess That there is One God One Saviour One Holy Catholick Church of which through the Mercy Grace and Goodness of God I die a member To my great and unspeakable grief I have offended God in many things by many great Offences but I give him most humble thanks not in any of those Crimes of which I was Accused All the Members of either House having liberty to propose in the House what they think fit for the good of the Kingdom accordingly I proposed what I thought fit the House is Judge of the fitness or unfitness of it and I think I never said any thing that was unsitting there or contrary to the Law and Vse of Parliament for certainly if I had the Lords would as they might have punished me so I am not culpable before God or Man It is much reported of Indulgences Dispensations and Pardons to Murther Rebel Lie Forswear and Commit such other Crimes held and given in the Church I do here profess in the presence of God I never Learned Believed or Practised any such thing but the contrary And I speak this without any Equivocation or Reservation whatsoever And certainly were I guilty either my self or knew of any one that were Guilty whosoever that were so of any of those Crimes of which I am accused I were not only the greatest Fool imaginable but a perfect Mad-man and as wicked as any of those that so falsly have accused me If I should not discover any ill Design I knew in any kind and so upon Discovery save my Life I have so often had so fair occasions proposed unto me And so am guilty of Self-Murther which is a most grievous and hainous Sin and though I was last Impeached at the Lords Bar yet I have great grounds to believe that I was first brought to Tryal on the belief that to save my Life I would make some great Discovery And truly so I would had I known any such thing of any ill Design or Illegal Dangerous Plot either of my self or any other Person whatsoever without any Exception But had I a thousand Lives I would lose them all rather then Falsly accuse either my self or any other whatsoever And if I had known of any Treason and should thus deny it as I do now upon my Salvation at this time I should have no hope of Salvation which now I have through the Merits of Christ Jesus I do beseech God to bless His Majestly who is my Lawful King and Sovereign whom I was always by all Laws Humane and Divine bound to Obey and I am sure that no Power upon Earth either singly or all together can legally allow me or any body else to lift up a Hand against him or his Legal Authority I do hold that the

for Treason To which the Papists answer To the first 'T is an evasion contradictory to common Sense that a man whose Business and Study it was to Discover a Plot against the Life of the King and who by several long premeditated Depositions had as he said discharged himself of all he knew should notwithstanding all this while never remember the most Essential part viz. The Inhumane Murder of the King Designed and Consented to by his own Royal Consort To the second Oates Depos●ed upon Oath he heard such words and circumstanced them with such particulars of Time and Place as plainly denote he intended a full and home Accusation against the Queen And granted his Evidence was not positive yet the matter was of such dangerous consequence as ought not to to be concealed especially at a time when he was upon his Oath to speak all he knew and when he pretended by Discoveries to Save the Life of the King To the Third Though Oates left to himself 〈◊〉 be very Stupid yet he could not be so ignorant as not to know that a Queen designing to Murder the King her Husband is guilty of Treason and whether She was lyable to a Tryal or no. Oates was guilty of Perjury In that being Commanded and Encouraged by the Lords to make an entire Discovery of all he knew against any Person of what Degree or Quality soever he expresly Swore He had no more to Accuse in England Indeed the Transcendent Lustre of the Queens Virtue Innocence and Endeared Affection to His Majesty leaves no place for Calumny to six upon And the bare Charge of so soul a Crime upon so Renowned a Goodness is of it self Independent of other Contradictions a more then sufficient Conviction of Oates's Perjury THe third Exception made by my Lord against Oates's Evidence was That though Oates in his several Depositions particularly those taken before the Privy Councel and House of Lords did often affirm he had given an entire and Faithful account to the best of his remembrance Of all whatsoever he knew as to the matters and persons concerned in the Plot And though he had then also time and opportunity to reflect and deliberate upon what might any wise relate to my Lord Stafford in that affair yet he never accused him of any other thing then only That he had seen beyond the Seas some Letters Signed Stafford wherein the Writer had testifyed his zeal for the Catholick Design But when afterwards consulting with himself and possibly with some others he found this flamm of his would not amount to any thing material whereon to ground an Impeachment he Invented and Imposed upon my Lord a Commission of Pay-Master-General to the Army a device he never once thought on before From which proceeding my Lord argued If there were such a Commission received by my Lord at Fenwick's Chamber in such a manner as Oates relates this Commission being a matter of so grand Importance and the Delivery of it accompanied with so many remarkable circumstances in the very presence of Oates It is impossible that the said Oates who as he saith on purpose for Discovery had taken Notes and Memorials even of Trivial Occurrences should forget and by consequence omit a thing of this high concern in his former Depositions But if there were no such Commission as Most assuredly there was none then is Oates Perjured in his present Evidence And verily added my Lord if it be permitted to this man dayly to frame New Accusations If easie credit be given to all his Fables and whatsoever he shall from time to time Invent may pass for good Evidence Who can be secure At this rate he may by deegrees Impeach the whole Nation for Crimes which neither he nor any man else ever yet dream'd on UPon these Arguments and Inferences made by my Lord the Managers would not and the Papists say They need not make any remarks THe fourth Exception made by my Lord against Oates his Evidence was That whereas Oates now declares He never was really a Roman Catholick but only Feigned himself to be so My Lord often and strongly insisted That a Protestant of the Church of England who convinced in his Judgment of the Truth of his Religion shall nevertheless on what pretence soever Provoke God belye his own Conscience and violate all Sacred things So as to make a solemn Abrenuntiation of his Faith and Church To profess himself a Roman Catholick to live amongst them to practice Religious duties with them for three years together and this to such an height of Sacriledge as frequently to receive the Sacrament and perform daily external Worship to it which in the Judgment both of Protestants and Catholicks was to him so believing direct and gross Idolatry cannot rationally be supposed to stick at Perjury when Advantageous to him And ought not by the Law of God or Man to be credited or admitted for an Evidence against any one But rather detested and abhorred by all good Men as undeserving the name of a Christian UPon this pressing Inference the Mannagers made this following Observation Suppose Dr. Oates did out of Levity or for want of being well grounded in his own turn to another Religion It is hard That the matter of changing his Religion when nothing else is laid to his charge should disparage his Testimony seeing many who have changed their Religion more then once Example Mr. Chillingworth are yet esteemed credible Persons To which the Papists answer To change from a wrong to a right Religion is no disparagement but Protestants will hardly allow Oate's first pretended change to be such However my Lord insisted not upon the changing but the seigning Religion Oates did not out of Levity or Conviction of Judgment as Mr. Chillingworth turn from his own to another Religion but remaining interiourly of the same belief he exteriously renounced what he so believed and Sacrilegiously practised the direct contrary than which nothing can be more detestable Nay he affirmeth he often received the Sacrament and took dreadful Oaths of Secrecy in pursuance of most Bloody and Hellish Designs If this be true what credit can be given to a Monster accustomed and insured by his own cofession to such damnable Oaths But if it be false as indeed it is then is he Perjured in his Evidence Edward Turbervil's Deposition against my Lord. THe last Witness that gave direct Evidence to my Lord's Impeachment was Edward Turbervil who Swore That in the year 75. he was perswaded by his Friends to take upon him the Fryers habit at Doway That being weary of that state he left it and came into England for which he incurred the displeasure of his Friends and Relations who he said discountenanced him and could not endure to see him That hereupon he went into France and Arrived at Paris and became acquainted with the now Prisoner my Lord Stafford by means of two Priests Father Nelson and Father Turbervil That after a

resolving to turn from his evil ways 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 Apostles and their Successors the Bishops and Priests of the Catholick Church in those words when he said Receive ye the Holy Ghost whose Sins you shall forgive they are forgiven unto them c. 2. Though no Creature whatsoever can make Condign satisfaction either for the Guilt of Sin or the Pain Eternal due to it This satisfaction being proper to Christ our Saviour only yet Penitent Sinners Redeemed by Christ may as Members of Christ in some measure satisfie by Prayer Fasting Almes Deeds and other Works of Piety for the Temporal Paine 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 than as joyned and applyed to that satisfaction which Jesus made upon the Cross in vertue of which alone all our good works find a grateful acceptance in God's Sight 3. The Guilt of Sin or Pain Eternal due to it is never remitted by Indulgences but only such Temporal Punishments as remain due after the Guilt is remitted These Indulgences being nothing else than a Mitigation or Relaxation upon just causes of Canonical Penances enjoyned 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 Indulgences through the Remisness 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 rendred matter of Derision in prejudice to her Faith and Doctrine 4. Catholicks 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 Obnoxious to some Temporal Punishment still Remaining due Or not perfectly freed from the Blemish of some venial Defects or Deordinations as Idle Words c. not liable to Damnation are purged before their Admittence into Heaven where nothing that is defiled can enter Furthermore 5. Catholicks also hold That such Souls so detained in Purgatory being the Living Members of Christ Jesus are Relieved by the Prayers and Suffrages of their Fellow members here on Earth But where this place is Of what Nature or Quality the Pains are How long each Souls is detained there After what manner the Suffrages made in their behalf are applyed Whether by way of Satisfaction or Intercession c. are Questions Superfluous and Impertinent as to Faith 6. No Man though just 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 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 7. It is an Article of the Catholick Faith That in the most Holy Sacrament of the Eucharist there is Truly and Really contained the Body of Christ which was delivered for us and his Bloud 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 Bloud 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 that is with extension of parts in order to place c. 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 Seperated from his Bloud or his Bloud from his Body or either of both disjoyned from his Soul and Divinity but all and whole living Jesus is entirely contained under either Species so that whosoever receiveth under one kind is truly partaker of the whole Sacrament and no wise deprived either of the Body or Bloud of Christ True it is 10. Our Saviour Jesus Christ left unto us his Body and Bloud under two distinct Species or Kinds in doing of which he instituted not only a Sacrament but also a Sacrifice a Commemorative Sacrifice distinctly shewing his Death or Bloudy Passion until he come For as the Sacrifice of the Cross was performed by a distinct Effusion of Bloud so is the same Sacrifice Commemorated in that of the Altar by a distinction of the Symbols Jesus therefore is here given not only to us but for us and the Church thereby enriched with a true proper and propitiatory Sacrifice usually termed Mass 11. Catholicks Renounce all Divine Worship and Adoration of Images or Pictures God alone we Worship and Adore nevertheless we make use of Pictures and place them in Churches and Oratories to reduce our wandering thoughts and Enliven our Memories towards Heavenly things And farther we allow a certain Honour and Veneration to the Picture of Christ of the Virgin Mary c. beyond what is due to every Prophane Figure not that we believe any Divinity or Vertue 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 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 c. as things peculiarly appertaining to God also to the glorified Saints in Heaven as the Domestick Friends of God yea to Kings Magistrates and Superiors on Earth as the Vicegerents 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 13. Catholicks believe That the blessed Saints in Heaven replenished with Charity pray for us their fellow-Members here on Earth that they Rejoyce at our Conversion that seeing God they see and know in him all things suitable to their happy state that God is Inclinable to hear their Requests made in our behalf and for their sakes grants 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 it self than it is for one Christian to beg the Prayers and

the Law is adjudged Treason 2ly The Papists do not undertake to make good Oates's Charge of Perjury against Dugdale Smith and Turbervil Nor theirs against him But only to shew that the guilt of this Horrid Crime lyeth amongst them And consequently whether it be charged upon Oates as the Chief Swearing-Master and Original Author of the Plot Or upon Dugdale Smith and Turbervil at his Pedants and Accessaries in the Imposture Or as is most rational upon Both and All of them It follow 's That the Lord Stafford dyed by Perjury And Roman Catholicks have wrongfully suffered by their Villanies the loss of their Fortunes their Estates their Liberties their Lives Luke 19. Verse 22. Out of thine own Mouth will I Judge thee Thou Wicked Servant THus I have here Briefly and Impartially set down what occur's to me on this occasion And now for an Appology to the whole Treatise Seing the Papists as well as all other Men have a natural right when Impeached to defend their Innocence I hope it will not be Imputed a fault in me to have Rehearsed some of their Arguments as they lay within the Limits and Sphere of my Design If any Persons of Depraved Judgments shall from hence draw sinister Reflections upon the Justice of the Nation I declare they abuse both the Government themselves and Me by such their unjust Paraphrase FINIS Some Errors escaped the Press PAge 1. Line 30. for lesse read least p. 14. l. 36. for it is credible r. is it credible p. 30. 1. 10. for Deposited r. Deposed Ibid. 1. 16. for left himself to r. left to himself p. 31. l. 35. for injured r. invred p. 37. 1. 3. for Railed r. Railyed p. 39. 1. 2. for addressed r. addressed p. 49. 1. 37. for justifiable to her Tenents r. justifiable by her Tenents p. 54. 1. 36. for Creature r. Creator p. 67. 1. 12. for Implored r. I Implere Tryal p. 4. Pag. 7 c. Pag. 17 c The motives of his Perversion His Imployment in England pag. 21. c. His Contribution for Arms c. 50. l. Armies ready at an hours warning The Popes contribution 1000 l. Pag 25. c Pag. 25. c. his feigned Conversion The Provincial of Castile contribution 10000 l. Pickering receive'd a Discipline Afterwards a Promise of 30000 Masses Page 32. A Twenty pound Debt returned for a Reward to kill the King page 30 Page 17. The Papists plea against the Plot in general Pag. 70. Page 123. a Coleman's Tryal Coleman's Letters Sir Edmundbury Godfrey's Murder Pag. 20. Pag. 87. Pag. 136. Fire-Balls Sham-Plots c. The Votes of both Houses of Parliament declaring it a Plot. * See the Tryals of Wakeman Corker Marshal Earl of Castlemain Sir Tho. Gascoin Lady Powis Tempest c. Gunpowder-Treason French Massacre c. Ireland's Tryal Page 40. c. The first onset against My Lord. My Lords Address Page 25. c. Pag. 24. c. Dugdal 's Infamy and Beggery Pag. 94. c. Pag. 84. c. Pag. 87. c. Pag. 145 c. Pag. 163. Pag. 175 Pag. 147 Pag. 163. Pag. 168. Dugdale's Perjury Pag. 87. c. Pag. 175. Pag. 74. page 147. page 83. c page 80 c Page 132 c. Page 174. Page 177. Page 175. Page 178. Dugdales Subornation of Oaths Page 90. c. Pag. 138. c. Dugdale 's Improbable manner of Swearing Page 22. Page 46 c. Page ●28 c. Page 130 c. This Oates affirms in Langhorns Tryal Page 101. Page 179. Oates's new Porgeries Page 102. Page 25. Page 126. Oates his Apostacy and Sacriledge Page 123. Turbavil's Perjury in seven Particulars Page 120 c. Pag. 122. Pag. 152. Page 109. Page 151. Page 108. Page 113. Page 181. Page 106 Page 180. Page 112. Page 110 Page 182. Page 101. Page 116. Turbervil 's loose manner of Life Page 154. Page 163. c. The sum of my Lord's Plea as to matters of Fact Page 167. c. My Lord's Plea as to matters of Law Page 199. c. The sum of the Evidence against my Lord. Page 170. Page 171 c. Page 184. Page ●●● Answer to 〈◊〉 Lord's Plea in matters of Law Page 190. My Lord 's particular Address Page 198. Page 212. My Lord High Steward's Speech His Religion imputed to him as the C●●se of his Guilt Page 21● The Sentence Page 54. Page 53. Ibid. Ibid Ibid. Ibid. Ibid. An Objection Answered The intent of this Epistle 〈…〉 Christ a Eph. 2. 8. 1 Cor. 15. 22. applicable by Faith b Mark 16. 16 Heb. 11. 6. c Eph. 4. 4. c. Which is but One d Jam. 2. 10. e 1 Cor. 1. 20. Mat. 16. 17. Supernatural By the Divine Providence to be learnt f Isai 35. 8. By the Divine Providence to be learnt g Joh. 9. 41. h Mat. 11. 25. i John 15. 22. Not from private Interpretation of Scripture but from the Universal Church dilated continued and guided by the Holy Ghost for that end k 2 Pet. 3. 16. Pro. 14. 12. Mat. 22. 29. l 1 Jo. 4. 1 6. Prov. 12. 15. m Mat. 18. 17. Luke 10. 16. n Psal 2. 8 sa 2. 2 c. 49. 6. Matth. 5. 14. o Isai 59. 21. Joh. 16. 13. Ezek 37. 26. Eph. 5. 25. c. 1 Tim. 3. 15. Mat. 16. 18. p Mat. 28 20. Joh. 14 16. q Deut 17. ●8 c. Mat. 23. 2. This Church is the same with the Roman Chtholick From the Testimony of which we believe the Scripture to be Gods Word Divine Revelations only Matters of Faith r Can. 6. 8. Joh. 10. 16. Rom. 15. 5. Joh. 17. 22. Philip 2. 2. s Mat. 16. 18. 1 Tim. 3. 15. Mat. 18. 17. t Isai 59. 21. Joh. 14. 26. u 1 Cor. 11. 19. Mat. 18. 17. What Heresie what Schism How Matters of Faith are proposed by the Church x Tit. 3 10. 1 Cor. 1. 10. cap. 12. 25. y Joh. 5. 39. z Acts 15. per tot a 2 Thes 2. 15. cap. 3. 6. 2 Tim. 2. 2. b Jam. 2. 18. Gal. 1. 7 8. What is the Authority of General Councils c Deut. 17. 8. Mat. 18. 17. Acts 15. pertot Luke 10 16. Heb. 13. 7. 17. An Explanation of the same Authority d Joh. 14 16. e 1 Tim. 6. 20. A Deduction from thence concerning Allegiance A second Deduct on concerning the same Of the Oath of Allegiance The Bishop of Rome Supreme Head of the Church but not Infallible d Mat. 16. 17. Luke 22. 31. Jo 21. 17. e Eph. 4 11 c. Nor hath any Temporal Authority over Princes 1 Pet. 2. v. 17. c. The Church not responsible for the Errors of particular Divines King-Killing Doctrine Damnable Heresie Conc. Const Sess 15. Personal misdemeanours not to be imputed to the Church No Power on Earth can authorise Men to Lye Forswear Murther c. Equivocat●on not allowed in the Church Of Sacramental Absolution a Ex. 18. 21. 2 Cor. 7. 10. b Psa 32. 5. Pro.