MORBUS ET ANTIDOTE  
THE DISEASE WITH THE ANTIDOTE OR A Declaration of Henry Yaxlee of Bouthorpe in the County of Norfolk Esquire, wherein he showeth how he was a Papist, and how by God's grace he as now lately converte●  
Published by Authority.  jeremy, 6.16. 
Thus saith the Lord, stand ye in the ways and see, and ask for the old paths, where is the good way, and walk therein: and ye shall find rest for your souls.  1. Thess. 5.21. 
Prove all things, hold fast that which is good.  
LONDON. Printed by W. jones for Nicholas Bourne, and are to be sold at the South Entry of the Royal Exchange. 1630.   

To the Christian Reader.  
Courteous Reader, I crave thy favourable Censure upon what thou shalt read in this book: What I speak therein of mine own knowledge, is upon my conscience true: and what I cite out of Authors, I have faithfully endeavoured to relate truly. If any indeed can advertise me of any error therein, I shall thank him and reform myself. In one thing I carry still the same mind which I did when I was a Papist, viz. To have mine heart (the thing which God most desireth) always studious to find, and ready to embrace the true Religion. And I make no doubt, but that God in mercy hath guided me unto the same, and will therein further enlighten and establish me unto my life's end. O that my dear kindred & countrymen would but read without prejudice, what is so plentifully written on either side, or be content to hear indifferently what can be pleaded. Then should they clearly see, that what ancient truth soever the Papists do hold, the Protestants also do believe and maintain the same; and that that is all novel, ungrounded and not Catholic, wherein the Protestant dissenteth from the Papist. But herein is their misery, they dare not read, nor seek any light, but from those whose chief care is to keep them in darkness, lest it should appear unto them, that the Protestant is truly so called, for protesting against the hay, straw, and stubble of the additions and innovations of Popery And so I rest in charity, Charitate etiam non ficta, beseeching Almighty God that ye may all become, what in his unspeakable mercy he hath made me.  
The obedient son of my dear Mother the true Church of ENGLAND, Henry Yaxlee.   

A DECLARATION OF HENRY YAXLEE OF BOUTHORP IN THE COUNTY of Norfolk Esquire, wherein he showeth how he was a Papist, and how by God's grace he is now lately converted.  
I Was a Recusant, because I was taught from my cradle to believe the Catholic Church by my Creed. And withal I was by all our teachers then persuaded, that Rome, being the successive seat of St. Peter, could teach no other, but the true Catholic Faith, though all other Churches failed.  
But when I found in Bellarmine's book 
a De Rom p. lib. 4. cap. 11.  that Pope Honorius is numbered among those who were condemned by the 7. Council for Heretics. And in Melch. 
b Lib 6. cap. 1, et ultim  Canus,. that Celestinus 3. had decreed, that the woman whose husband falleth into heresy may marry an other. And in Alfon. 
c Alfons a Castro con ra hear. ses lib. 1 cap. 4.  de Cast. that Omnis homo errare potest in fide etiamsi Papa sit. Nam de Liberio constat fuisse Arrianum, et Anastasium Papam fuisse Nestorianum. 1 Every man though he were the Pope himself, may err in matter of faith, for it is manifest that Liberius was an Arrian, and that Pope Anastasius was a Nestorian. And in the same chapter: Cum constet plures eorum esse adeo illiteratos ut Grammaticam penitus ignorent, quî fit ut sacras literas interpretari possent? i. When it is manifest that many of them were so ignorant, as that they did not at all understand the Grammar, how can it be that they should interpret the holy Scriptures?  
By this I conceived, that it were safest for every Christian that feareth God, to believe the article according to the Apostles C …, Catholicam, without addition of Romanam, 〈◊〉 is the Catholic, not the Roman Church swarving from the Catholic.  
But I was further confirmed, when I found many godly learned and virtuous Priests, as D. Bagshawe and Master john Collington, whose names I remember are to their books, laying open in their writings, that the jesuites specially Father Parsons have misled the Popes to do the most Antichristian injustice that ever was heard of to those Priests that were appellants to the Popes for justice, as you may read in Bagshawes' answer and Collingtons' defence, as also in diverse other, whereof I give you this Catalogue. viz. 1. A letter written by A. C. 2. A relation of the faction at Wisbiche. 3. A Dialogue between a Secula●●riest and a lay Gentleman. 4. Declaratio motuum ac turbationis Angliae. 5. Doct. Eli's notes. Notes upon the Apology. 6. Important Considerations, written in the name of the Priests. 7. A sparing Discovery of Father Parsons.  
These Priests being Roman Catholics, do plainly declare in the said books, that the Pope is guided by the violent faction of the jesuites, to do the most Antichristian injustice even to those Priests who took a journey to the Pope by the consent of their brethren by appeal, to lay open the wrongs offered unto them by the jesuites. Yea Father Parsons caused them when they were come to Rome to be laid in the jaole, where they might have been starved before ever they had spoken with the Pope, if the French Kings Ambassador had not with much difficulty procured them audience, as appeareth in the aforesaid book of Important Considerations, written in the name of all the Priests distressed and oppressed by the jesuites.  
Hereupon, Collington in his defence printed 1602. fol. 24. is bold to affirm in capital letters, that Father Parsons was so notoriously given to practise treason, and to bring an invasion of Foreigners upon this Realm, as that even Pasquin in Rome speaketh of him in these words: If there be any man that will buy the Kingdom of England, let him repair to a Merchant in a square black cap in this City, and he shall have a very good pennyworth thereof.  
And in another of the Priests books, you shall find, that the jesuites guide the Church of Rome, by murdering Kings, Popes and Cardinals: as in Quodl. p. 295.  
The jesuites and their faction, do devise and publish such a kind of doctrine, that subjects are not bound to obey wicked Princes in their temporal Laws and commandments, but until they be able by force of arms to resist him, Quodl. p. 228. And the qualification being pretended, that though they seek to kill Kings, yet it may be they will spare Popes, Cardinals and Bishops, it is peremptorily answered: Surely no. ibid. pag. 24. And as there are shrewd suspicions in Rome, concerning the death of two Popes, two Cardinals and one Bishop already, so I make no question at all (saith he) but that hereafter, if any Pope cross their plots and purposes, the jesuites will have such a fig in store for his Holiness, as no Antidote-shall prevent or long preserve his life after it.  
When I had read these things in the authors above named, I concluded that Rome might be a part of the Catholic Church, though a member corrupted with errors, but it could not be the Catholic. Therefore I did not much marvel, when I saw divers Romish Priests come openly to Paul's Cross in London and preach, that the Mysterious working of Antichrist is now in Rome, which caused them to come out of her as out of Babylon. As you may see in Sheldon the Converts printed Sermon, and in Higgens his first and second Sermon lately printed. And yet, saith Sheldon, many Christians may be saved in Rome, believing the true fundamental points of Catholic faith and not partaking with her in her latter corrupted doctrine, authorized and Printed at Rome, which hath been burnt by the Catholic Roman Authority in France, which I take it are these, Bellarmine's books teaching, that the Pope hath power disponendi omnium temporalia, to dispose of the temporal things of all.  
And no doubt but this doctrine might cause those poor deluded souls to enter into the Powder plot, thinking the deed to be meritorious, as appeared by the speech of Sir Everad Dighbie at his death.  
An other may be Becanus his book wherein he dispuring of King-killing, concludeth in the affirmative in these words, Nihilcertius, nothing more certain. Suarez is an other, who in his book against King james, saith, That none can kill him but those whom the Pope shall appoint. To these may be added Mariana, whose judgement in his book is, that it is the safest way to poison him.  
These books were burnt in France, for teaching damnable and seditious doctrine, even by the Roman Catholic authority and party there. I mean: by such Catholics as will persist in the true fundamental points of Catholic faith & not be deluded with their errors. No: though the Pope himself should decree them. Much less will they forsake the Apostles Creed, 
Extrau. cap unam Sanctam de maior. et obed.  Credo Ecclesiam Catholicam, I believe the Catholic Church. Though Boniface the eight, hath long since Decreed, That it is altogether necessary to to believe the Church of Rome, 
See the grand impostor of the now Church of Rome, put forth by the Bish. of Covent. & Leech field 1628.  and to be subject to the Roman Bishop. Which thirteenth Article added by that Pope, the wiser sort of Catholics in France, do not believe but oppose with words, writings, Decrees, and fire; not boasting themselves to be the only Church inerrant as ROME doth, but holding themselves to be a true member of the Catholic, protesting against these corrupted doctrines of Rome, innovated by the jesuites, as appeareth by the Priest's books above recited, of whom I give you here some taste as followeth: some whereof I formerly mentioned.  
Doct. Elye in his notes upon the Apology pag. 9 in the preface saith thus: They plunge themselves over head and ears in Ecclesiastical affairs, with such audacity and obstinacy as that they have turned all topsy turvy. And in the Quodl. page 321. We find it thus of the jesuites doctrine: certainly therein is nothing else but fallacy upon fallacy, error upon error, one contradiction encountering another. And in the book called Declar. Mot. ac turb. in Angl. pa. 29. a jesuite maintaineth this most atheistical and heathenish assertion, that one who is not a Christian may be Pope of Rome. And as it is in Anthony Copelies letter pag 67. an other jesuite openly and for found doctrine maintained it first to his Auditors in the School, and at this instant expressly in the Inquisition doth say: Non est de fide credere hunc Romanum Pontificem esse Christi Vicarium. It is not a matter of Faith to believe that this present Pope is Christ's Vicar. Also in the Quodl. pag 31. Thus we read: To let pass their eronious Doctrine concerning their General's infallibility of truth, for deciding of matters. Their absurd paradoxes of Aequivocation. and ibid. pag 29. The jesuites every way in Printed books, in writings & manuscripts, and most of all in private conference, have taught contrary to the Roman Church. And therefore saith Anthony Copely pag 40. It is no marvel if in fundamental points of Catholic faith they oppose against the Angelical Doctor, and be therefore indicted before his Hol●nes at this present by the Dominicans in Spain, for Pelagians and sundry other kinds of heretics; as also impostors by the Sorbonites of Paris, and all other. French Clergy, as we credibly hear. And Quodl. pag 138. Never was there any Religious order that held such extravagant exorbitant irregular opinions as they do. Doct. Bagshawes answer pag 20. saith thus. Father Weston and Archer are charged by Doct. Norden for defending the stues, to be as lawful as the Pope himself, as if they had as it seemeth, a very league with hell against the truth.  
These were not the first motives which made me mistrust the Romish doctrine, for by my bringing up I was so prejudicated in mine opinion, as that I thought scorn to imagine that the true Catholic faith, could infallibly be received from any place but Rome. In so much as when I heard of that most inhuman barbarous and damnable Powder plot, conceived and attempted only by Romish Catholics, I was amazed to think that from Rome and from no other place in the world, could be received the saving faith. I than professed it to certain famous jesuites, to whom I was then devoted, that I thought to believe the Roman Catholic Church was as ridiculous, as to say Christendom Kent, or the universal particular. I was notwithstanding then easily satisfied herein, when they told me that the meaning was not to make a particular Church to be universal, but only to intimate that no faith is truly Catholic but that faith which is taught in Rome, as they said they were ready to justify, and that there was no more reason for us to forsake the Church of Rome for the Powder plot, then for the Apostles, to have forsaken Christ for the fact of judas.  
And thus I rested a while satisfied, 
Widrintons Supplic. to the Pope  until the oath of Allegiance came out. Then went I to my said Father, 
f Widrint ans. to Fits Herb.  and told him that divers (e) Priests defended, that the King had made a lawful oath, to try the Romish which of them did adhere to the true Catholic faith of Rome, and which to the innovated treasonable doctrines thereof. And that (d) they further defended, that those who refused to take this oath, should not only be hanged for traitors, but lose also their souls eternally, for wilfully denying their lawful Allegiance. Whereupon I asked him again, whether I might read the said books to inform and satisfy my conscience, how to carry myself between my Prince and Prelate. His answer was, they were heretical books, and that I ought not to read them. And he further said, that I might spend my time better in reading johnsons' plays, which he there offered unto me.  
Then and not before I began to distrust, and reading the foresaid collections in the Authors themselves, I perceived that all was not found that came from Rome, though I was formerly told that the Priests had written out of malice against the jesuites: and not truth.  
Then I considered what fundamental points the Protestant believing Catholics, and the Papist pretending Catholics differed in. And I found in deverse protestant writters, that they deny not any one point of real Catholic Faith explicitly to be believed of necessity, or as necessary to salvation, as was made evident in the disputation between Fisher and his partner on the Romish part, and Doctor White and Doctor Featly for the Protestants, in Sir Humphrey Linne his house in Sheerlane, where the Protestant disputantes maintaining, that they denied no essential point of Catholic Religion, but the innovated unjustifiable Doctrine of Rome. They made their instance. First Doctor Featly challenged the jesuites to show, that for the first 500 years, any one of fifteen points of Popish belief (which he then rehearsed had been believed by visible Congregation of Christians, or by any one Father, or writer of note? Wherewith he driven the jesuites to this shameful evasion, viz. That these are Scholastical points, not fundamental. Whereupon Doctor White Replied, that all those poynes, had been concluded by the Council of TRENT, and therefore were fundamental to the Papists. And receiving no answer from the jesuites to this Reply, Doctor White insisted in six particular points of innovated Popish Doctrine, and challenged the jesuites to show if they could, any one Father, or writer of note, for the first sixth hundred years after Christ, who held any one of the said six points. Whereto nothing was answered, as you may see manifest in the Relation printed, 1624.  
Since which time, meeting Mr. Sweet one of the aforesaid jesuite Disputants, (I asked him, why he would not yield as well to try the succession of doctrine as of names, whereas the succession of Doctrine, and not of names was most material, to give satisfaction to doubtful consciences, because that by the Doctrine, it would have appeared, who had taught according to the Scriptures: Contrary whereunto, whosoever teacheth, is accursed, Gal. 1.8. But to all this, I could get no other answer, but this, viz. It would have taken too long a time.  
When I could receive no better answer from Master Sweet, I imagined that he might be of the opinion of the Priests and Papists, in the first thirteen years of Queen ELIZABETHES' Reign. For the most of them did not make then any separation from the Protestants, as believing any real difference between them to cause them to separate. For the Laity went to Church generally, and the Priests took benefices holding the English Liturgy as good as the Latin. Becanus saith, Controu. Angl. If the King be an heretic, and command us to pray at the Church with his subjects, (possumus id praestare) we may do it. And I find some other 
* Parson's treat. to mitigat. cap 2. fol. 63.  jesuites of the same opinion, that Protestants are no heretics until that by a lawful judge he or they be denounced, convicted and condemned by name; which we ascribe not to the Protestants.  
I demand then, by what rule of charity shall the Papists separate themselves from the Protestants in the worship of God now contrary to the practice which was before, 13. Elizabeth.  
Moreover in the same leaf, Parsons reasoneth thus, out of Saint Augustine, lib. 4. the bapt. count. Don. c. 16. If a man should (for example) believe the heresy of Photinus, who denied the distinction of three persons in God, and the divinity of Christ, and should think it the true Catholic faith, Istum nondum dico haereticum, (saith Saint Augustine:) I do not think this man yet to be an heretic, except when the doctrine of the Catholic faith (to wit that which hath been held generally by most Churches in Christendom) be made manifest unto him.  
Observe here that he doth not say the Church of Rome, because that the damnable doctrine which brought forth the Powder plot, had been all ready broached and put in practice. And the Romish books burnt in Paris for the said doctrine. Else he would have defended the Faith of Boniface the Eight, That it is altogether necessary to salvation to believe the Roman Church. And so let the Article of the APOSTLES CREED be forgotten. For it were needless to inquire what the Universal Church hath taught if (as that Decree teacheth,) it be sufficient to salvation, to believe the now particular Roman.  
Therefore I believe the Romish Catholic and Protestant Catholic in whatsoever they teach, according to the fundamental points of the universal Faith, contained in the APOSTLES CREED. And not the corrupted doctrines of the particular Church of Rome, which the jesuite Disputants, were as it seemeth ashamed to defend, in Sir Humphrey Lines house as is abovesaid.  
Now it may be demanded how so many wise, religious, grave and learned Romish Catholics, can be thought so ignorant, as to believe the particular Roman to be the universal Catholic Church, which all are bound to believe by the Apostles Creed.  
It is apparent, that many of them are not naturally ignorant, or of incapacity. But it is as apparent that they are made so by Arte. For whereas our Saviour Christ hath apppointed a prescribed obedience, according to the Laws Divine, as in Deutrenom. 17.10.11. The united Priests aforenamed, with the Divines of Venice and France, accuse the now Divines of Rome, the jesuites; for teaching an absolute obedience to the Pope, and their Superior, as I will relate, and begin with the third part of the jesuites Constitutions: Cap. 1. Where their vow of obedience is at large described as well to the Pope as to their Superior, in these words following. And because of the things which belong to the vow, etc. we will speak of obedience which all must labour strictly to observe; and not only in those things which they are bound, but others also, though the same be not a commandment but only a sign of their Superiors will, as if it were our Saviour Christ's own voice. And let every one persuade himself to be governed even like a dead carcase turned and tumbled even which way soever a man will. Or like an old man's staff which serveth him that holdeth it in his hand for whatsoever he will use it where and when he list. Upon this passage the Gloss hath these words: Obedience, concerning the execution of it, is then performed when that which is commanded is done. The two which dispatched the two Henry's in France, seemed to have learned this Obedience: And if the powder had taken fire, more had become proficient in this doctrine.  
Now it appeareth what this new doctrine hath done in matters of fact: so it is also too manifest how it worketh upon faith and belief. For hereby they are made careless what or how they do believe. For they must not search or know whether the Romish Church doth teach the Catholic faith or no; but they must believe it as it were by an Attorney, because the jesuites say so, and tell them that Boniface hath decreed it: and that they must give account for their souls: So that the people need take no further care. Whereby many Roman Catholics take their liberty to frequent taverns and worse matters which I could name (but that discretion and modesty doth restrain) and yet think that upon the Saturday shrift they shall be cleared of all by the Priest's absolution. For so long as they believe as the Church of Rome believeth, (whether that belief be true or false) they are confident that the Priest must give account for their souls. And this is the new doctrine, and holy obedience taught by the jesuites.  
But least any one should think that I slander them, I will cite Peter Maffe a Priest of their Society, in a book by him written of the life of Ignatius, with the approbation of their General Aquaviua, lib. 3. cap. 7. Where he calleth the aforesaid obedience, Sapientem hanc sanctamque stultitiam caecae obedientiae: This wise and holy folly of blind obedience.  
He that will, may read more hereof, cap. 17. and 18. of the second book of the jesuites Catechism printed 1602 by the united Priests of France and England, as appeareth in the Epistle of the English Priests prefixed with this title: The secular Priest's Preface to the English Catholics.  
And that all may the more fully understand how unreasonable a thing this blind obedience is, I will here produce some passages out of the writings of that late famous Philosopher Charroun a Romish Priest, and a Doctor of the Civil Law in Paris, as I am informed, (of whom I have heard high commendations from Master Martin the jesuite for his sanctity of life and for his learning) who in his book of wisdom, lib. 2. cap. 2. hath diverse passages of special use in this point: as Sect. 1. To judge is to examine and weigh the reasons and counter-reasons on all parts, the weight and merit of them, and thereby work out the truth. And in the same page he teacheth, That a man should hold himself always ready to entertain better if it appear. Yea not to be offended if another shall contest with him against that he thinketh better if it appear. Yea not to be offended if another shall contest with him against that which he thinketh better, but rather desire to hear what may be said. And in the next page in the same sect. But I see and perceive a sort of people glorious affirmative, which would rule the world, and command as it were with a rod, and as others in former times have sworn to certain principles, and married themselves to certain opinions, so they would that all others should do the like, whereby they oppose themselves to this noble liberty of the Spirit. And then in the next sect. To judge of all is the property of a wise and spiritual man. Spiritualis omnia dijudicat, & à nemine judicatur: The spiritual man judgeth all things, and is judged of none. And is not this suitable to the Scriptures which are the unerring word of almighty God; which saith, Believe not every Spirit, but try the Spirits, Because many false Prophets are gone into the world? 1 joh. 4.1. Search the Scriptures, joh. 5 39  
But to return to the words of Master Charroune: Thus it followeth, The true office of a man, his most proper and natural exercise, his worthiest profession is to judge. Why is a man discoursing, reasoning, understanding? Why hath he a spirit? to build castles in the air? to feed himself with fooleries and vanities as the greatest part of the world doth? Quis unquam oculos tenebrarum causa habuit? Why have men eyes but to see withal? Doubtless to understand, to judge of all things. And therefore is he called the governor, the superintendent, the keeper of nature, of the world, of the works of God. To go about to deprive him of this right is to make him no more a man but a beast.  
And a little further he proceedeth thus: It is then strange that so many men who either are or make show of understanding and sufficiency, deprive themselves willingly of this right and authority: So natural, so just and excellent, who without the examining or judging of any thing, receive and approve whatsoever is presented, either because it hath a fair semblance, or because it is in authority, credit and practise. Yea they think that it is not lawful to examine or doubt of any thing, in such sort do they debase and degrade themselves. They are forward in other things and glorious, but in this they are fearful and submiss, though it do justly appertain unto them, and with so much reason. Seeing there are a thousand lies for one truth, a thousand opinions of one and the same thing, and but one true, why should not I examine with the instrument of reason which is the truer, the more reasonable, honest and profitable? Go to then, the wise man shall judge of all, nothing shall escape him which he bringeth not to the bar and to the balance. It is to play the part of profane men and beasts, to suffer themselves to be led like oxen. What can a wise man have above a profane, if he must have his spirit, his mind, his principal and heroical part a slave? It is an hard thing to bridle the liberty of the spirit, and if a man would do it, it is the greatest tyranny that may be.  
I can by no means believe that Captivare intellectum in re fidei, to captivate the understanding in the matter of faith, belongeth absolutely unto any but unto God alone, and unto man conditionally, viz. Cùm docuerint juxta legem, when their doctrine is suitable unto God's word.  
But as you have seen how the learned Charoun doth condemn and confute that wicked doctrine of blind obedience; so I will also add his censure upon the effects and practices which that Doctrine produceth: For in the same book, cap. 5. sect. 28. thus I read: What execrable wickedness hath the zeal of religion brought forth? Is there any other subject or occasion that hath yielded the like?  
Tantum Relligio potuit suadere malorum,  
Quae peperit saepè scelerosa atque impia facta:  
Religion works so fare in evil men,  
As wicked deeds it acteth now and then.  
Not to love him, yea to look upon him with a wicked eye, as upon a monster that believeth not as he believeth; To think to be polluted by speaking or conversing with him, is one of the sweetest and most pleasing actions of these kind of people. He that is an honest man by scruple, and a religious bridle take heed of him, and account of him as he is and he hath religion without honesty, I will not say he is more wicked, but fare more dangerous than he that hath neither the one nor the other. Who so killeth you, will think that he doth an acceptable service unto God: Not because religion teacheth or any way favoureth wickedness, as some very foolishly and maliciously from this place do object, (for the most absurd and falsest religion doth it not,) but the reason is, that having no taste, nor image, nor conceit of honesty but by imitation and for the service of religion, and thinking that to be an honest man is no other thing than to be careful to advance religion: They believe all things whatsoever, be it treason, treachery, sedition, rebellion, or any other offence, to be not only lawful and sufferable, being coloured with zeal and the care of religion, but also commendable, meritorious, and worthy canonisation, if it seem for the progress and advancement of religion, and the overthrow of their adversaries.  
Thus you may see what conceit that learned man had of yielding to men that absolute obedience which is due to God alone. So that he was fare from the doctrine of the jesuites, who in their 13 rule do teach that if the Superior say that white is black, we must believe it and obey. And a jesuite once avowed to my face before sufficient witness, that this rule is orthodox.  
He that will see more concerning this point, let him read De la Mar. against the jesuites, his open pleading in Parliament of Paris against Monthalon, their chosen Advocate. He that would behold how the particular Church of Rome hath been led by particular factions to forsake the universal Catholic faith, let him read George Carleton since Bishop of Chichester his book of jurisdiction Regal, Papal, Episcopal: If any man read these and see not the universal faith there brought to particular fancy, it must be crassa ignorantia, if he have will to please God, and capacity for to understand.  
But the greatest motives yet to persuade me that Rome hath corrupted the Catholic faith, are two: The first is for that all the most religious, the most learned, yea the very Canonised Saints of Rome have in all latter ages cried out of the corruptions in the Church of Rome, as you may find in a book published both in Latin and in English by JAMES MAXWELL a Researcher of Antiquities, which no Romish Papist ever contradicting, I presume that it cannot be excepted against by the later years.  
See what the Priests have written against the jesuites. He that hath not means to come by the books themselves, may read the Collections made by Tho. james, which I have found truly cited out of the said books of the Priests. The Collections of Tho. james printed at Oxford, were sold by john Barnes near Holborn Conduit.  
The second motive is, that within this later hundred years, the Church of Rome hath usurped authority to expurge, reprint, altar or change, what they have thought good, out of both ancient and late Writers that speak against them, as may appear by their Indices Expurgatorij, concerning which, I refer you to D. james his Collections printed, 1625.  
But concerning the credit of the Canonised Saints, and others cited by Maxwell, it is necessary you should hear what the greatest and learnedst Doctors of Rome have thought of them. Thus may you read in Trithem: Abbas, in his book of illustrious men, That Pope Eugenius the third, with the consent of 18 Cardinals, and a great number of Bishops assembled in the Council of Treiur. And also Pope Boniface the ninth, did Canonize diverse of the Saints that spoke against the corruptions of Rome. Turrecremata, Bellarmine and Baronius, with the most famous learned men of Rome, have all highly commended the said Saints, that thus cried out of Rome, and called out loud for reformation in their days. The like was done by the good French Cardinal, Peter de Aliaco, in his book of Reformation of the Church, in his time presented to the Council of Constance; And the Counsels both of Constance and Basil, did una voce, disallow the Pope's usurpation, in challenging himself to be above a general Council, insomuch that the said Council delivered it as a deposit of the Church by unanimous consent, in form of a Decree, that it ought not to be so. In these words, The Pope (tenetur obedire) ought (or is bound) to obey the Council (etiam in fide & moribus) even in matter of FAITH and manners. Yea, where was the Pope's authority above a general Council, when all Appeals to parts beyond the Seas, were prohibited by the African Council.  
They are not then the late Protestants alone that have called for Reformation of the Romish Church, but even also these ancient. The late famous Sir Thomas Moor, holden one of the lights of the Roman Church, and defender thereof in his time, seemeth to scorn that any man should believe that he was so fare corrupted in the Faith, as to believe the Pope to be above a general Council. 
Dial. l. 1. c. 26.  His words are, Never did I believe the Pope to be above a general Council. Notwithstanding the Papalins, contrary to the Catholic faith, have accounted the French Church to be a schismatical Church for holding the Universal or general Council to be above the Pope, as appeareth at large, in the aforesaid plead of De la Martilire, against the jesuites.  
Hear now what the Seminary Priests speak against the faction of the jesuites, that hath swayed and overruled Rome, at and since the Council of Trent. Watson, Quodl. pag. 82. doubteth that Antichrist may be already come, for that the jesuites be the forerunners of Antichrist, though it appeareth that Saint Bernard thought he was come before, when as he saith, Ep. 127. that Antichrist then sat in S. Peter's chair.  
If then the godliest and learnedst of the Church of Rome, have in all Ages, cried out of the corruptions, both of the doctrine and manners in the Church of Rome, as you may see in the books aforesaid, than we may say there have never wanted Professors and Protestants in all Ages, defending that Catholic Roman Faith, which Paul commended to the Romans, resisting the tyrannous, usurped, innovated Doctrine of the Church or Court of Rome, as may be further seen in that from time to time, even general Counsels, as well as Provincial, have refisted the innovations of Rome. The African Council, and others of that time resisted Appeals to the Pope. The later Counsels of Constance and Basil, have concluded that the Pope is not above a General Council.  
As than Saint Paul saith, that God hath set in the Church Apostles, Prophets, Evangelists, Teachers, for the perfecting of the Faith, until all come to the unity of the Faith, Eph. 4.11, 12, 13. 
See Master Bernard's book entitled, look beyond Luther.  And that vn till Christ's coming again, 1 Tim. 6.14. So if you look beyond Luther, you shall find that there never wanted a visible company of Pastors protesting against the innovated doctrines of the Church of Rome, which made, as I suppose, the jesuite disputants in Sir Humphrey Linds his house ashamed to try the succession of doctrine, offering their blind buttery book of names. For if they durst try their succession of their doctrine; Why did they not either than undertake it, or since make supplication to his Majesty, that they might prove the same, and so save their Credits.  
And since that I had digested and set down in writing these former inducements, I have been yet further confirmed by the reading of two books, the one of Sir Humphrey Linds, entitled, via tuta, wherein is manifestly proved that whatsoever the Protestants hold positively for matter of faith, no learned Papists, can or ever could deny. And that whatsoever the Protestants deny of the things held by the Papists, the same cannot be proved to be Catholic and Apostolic, agreeing with the Apostles Creed.  
The other is Doctor Favours book, entitled, Antiquity triumphing over Novelties; wherein is as plainly proved that the Papists do speak contemptuously and disgracefully of the Scriptures, to deter men from reading of them. Contemn those first and best general Counsels wherein they speak against them, and for the Protestants. And in the later, they take what parts make for them, and reject what makes against them, as reprobate; as I find Cardinal Bellarmine's distinction of them to be partim probata, partim reprobata. 
L. 1. c. 4. the council. & eccl.   
The like do they by the Fathers, and also by Histories, as you may see, if you read, cap. 7, 8, 9 of the said book of D. Favour.  
And all this it seemeth will not serve the turn, for they have set up shops and Inquisitors of purpose, called their Indices Expurgatorij, to blot out in the Catholic Writers, what makes against them, with a deleatur, and to add what may serve their turn. And likewise in their citations they make use of Bastard and counterfeit Fathers acknowledged by themselves to be such, as you may see more plainly and particularly in Doctor james his book printed, 1612. entitled, A Treatise of Scripture, Counsels, Fathers, corrupted by the Romish Pastors.  
And as for their contempt of the Fathers: When Tertullian pleaseth Bellarmine, he is with him, granissimus Author, A most grave Author, a famous Doctor, a Catholic Writer. Bellar. de Rom. pont. l. 2. c. 5. But if he speak against, or please not Bellarmine, than he is an Heretic, and he will answer, fidem non esse omnino adhibendam Tertulliano in hac parte, that no credit at all is to be given to Tertullian in this case, ibid. lib. 4. cap. 8.  
And as for the use which the Papists do afford unto that evidence of antiquity, which is histories; Doctor Favour proposeth certain examples to make it plain, that in this case the Romanists, either miserably or doggedly snarl at all antiquity, or utterly reject and deny it; 
Cap. 9 § 20.  the most expedite course they can device to overthrew, that which in truth would overthrew them.  
His first instance is in the matter of Pope jone. The truth of which history, when he hath confirmed by the witness of more than a double grand-jury of sufficient Author's older and later, Greeks and Latins, domestical and foreign, Divines, Lawyers, and Physicians, Philosophers, Poets, and other humanitians, Priests, Bishops, (in their account Saints) and Cardinals, Friars, Monks and Canons, yea, and whole Universities, not one of them an enemy: nay, not so much as one of them not a friend to the Roman Catholic Court and Religion, etc. At last (having named the several Authors in the Margin of his page) he saith; Yet because this story doth prejudice the vaunt of their perpetual succession, doth make uncertain their pretended only sufficient ordination, gives a shrewd shake to their counterfeit rock, etc. Five or six and thirty Authors constantly in diverse countries, in many Ages, in Catholic Vninersities. Citizens of Rome, and Officers in the Pope's Court, secular & religious, are all corrupted, falsified, denied, discredited, shaken off and branded with infamy, and all must be without sap or sense, truth or honesty, learning or credit, only to salve that frothy Sea from this filthy Quean. And all this begun and set on foot by that one consciencelesse Onuphrius, 
De Rom. pon●, l. 2. c. 6.  whom Cardinal Bellarmine himself rejecteth as a contradictor of all antiquity, and for avouching that for which he hath no authority. Who was borne some hundreds of years after some of the said Historians, which is strange that any man should believe it fit, that he alone is sufficient to out-beard, and outface all former antiquity. And (saith D. Favour) I marvel how they laugh not one at another, when they see how they gull the simple world, as the Auruspices did among the Gentiles.  
His second example is the story of Pope Silvester, the second, infeofing Antichrist in the Sea of Rome, by liucrie and seisin, about which he showeth that they use the like dealing, as about the former story of Pope jone.  
And while I considered these foul abuses in the Church of Rome, there came to my mind an answer which a jesuite, Father Floyd made unto me, when I told him that King james his answer to Cardinal Perrone his speech in the Parliament of Paris, did charge the said Cardinal with manifold falsifications of the holy Scriptures, to prove the Pope's power to depose Princes. And that if the King were not answered, the cause would be much scandalised. The jesuite answered me, that there was too much written already, and that he must be answered another way. I was afraid then to ask him any more, fearing it might be another Powder-plot, the rather because I heard Master Smith, my old Lady Knevets' Priest, affirm, that he had heard a zealous Catholic say, when he first heard how the Powder-plot had miss, that it was the only way in the world that could have been devised to have rooted out the Protestants.  
And now I am easily drawn to believe Father Floyd, that they will answer no more with books or writings, but with force and plots, if as the Scripture saith, Ex ore tuo te iudico, a man may judge according to their own words, specially if we consider how the secular Priests do charge the jesuites with ambitious usurping authority in the Church of Rome, corrupting it with their treasonable doctrines, as is evident in the said Priests books, whereof I have already given the Reader some taste. And I think good here to add more, the rather because that the books are not easily to be had, for that the jesuites making use of a rich Spanish Lady's purse, for the buying up and burning of heretical books, they took up as many as they could of these Priests books, which they counted worst of all.  
This Lady was by the jesuites placed in Barbican, near to the Spanish Ambassador's house, and being apprehended by a Pursuivant, she was committed to prison, where having continued, she thought herself therein most happy, for that as the Papists commonly reported, she had come from Spain hither, purposely to endure some afflictions with the English Papists for the Catholic cause.  
But to return to my purpose of relating some passages out of the Priests books, concerning the jesuites. 
a Dialogue between a secular Priest and a lay Cath. p, 86.  They are indeed Priests, but exceeding cunning politickes withal. And these 
b D. Bagsh. ans. p. 10.  politic Canuasers, or Machiavellian 
c Quodl. p. 15.  politicians, have 
d Ib. b. p. 147.  so many Machiaucllian devices, as every plot and drift seemeth to be an infallible rule of falsehood, and principle in chief, whereby the jesuites do square their actions as, never a Prince in Christendom, nor any man living can tell where to find, or how to trace and trust them, 
e Quodl. p. 17. & 21.  for in all sacrilegious and temporising platforms, 
f Ibid p. 18.  atheall plots of perdition, 
g Ibid.  Machiavellian, or rather Mahumetan-like faction, 
h Ibid. p. 62.  Heathenish, tyrannical, Satanical and Turkish government, none 
i Jbid. p 64.  goeth beyond the jesuites at this day. 
k Ibid. p. 62.  And they are able to set Aretine, Lucian, Machiavelli, yea, and Don Lucifer to school, as impossible for him by all the Art he hath to besot men as they do; by reason of their blind, dead, carcase obedience, formerly expressed out of Maffeus, and the jesuites Constitutions.  
But to proceed with some further passages of the books before mentioned. 
l Relation of the faction at Wisb. p. 77.  It is to be feared lest they will bring in bondage, not only Prelates, but the very Princes and Monarches themselves. 
m Quodl p. 173.  They have houlstered, herded, and borne-out, many foul matters against the greatest and chiefest Princes on earth. 
n Declar. mot. ac turb in Angl. p. 17.  They have plotted diverse foreign invasions. 
o Ibid. p 83.  They set Kingdoms to sale, and talk and write of nothing but foreign enemies that shall invade this Land; 
p Quodl p. 186.  So that this Land by their mischievous drifts and devices, lies open to the spoil of the first that can catch it. 
q ibid. p. 182.  They fish for a Monarchy, 
r ibid. p. 324.  and have at all Christendom, for both estate Ecclesiastical and Temporal. But 
s Rel. of the fact at Wish. p. 71.  specially they challenge a spiritual Monarchy over all England by 
t Ibid p. 74.  right or wrong seeking it. So 
u Q●odl. p. 234  that all the jesuites aim at one mark, and one course, and conceive one and the same general hope to have England a japonian Monarchy (as one termed it) or an apish Island of jesuites. 
w Quodl. p. 65.  They have intelligence in all the King's Courts in Europe, by some principal man or woman of mark of their placing. 
x Jbid.  And their chief agent to discover the secrets of Princes, is always a jesuite in re or in spe. 
y Ibid. p. 315.  These Agents in all Prince's Courts, give information to their General once a month: So that 
z Ibid. p. 65.  nothing is done in England, but it is known in Rome within a month after at the least. 
a Elies' notes. pa●. 34.  They seek to have all men at their beeke and commandment. And 
b Relation of the faction at W●●b p. 69.  so miserable is the state of the Catholics in England, that all must depend upon them, 
c Q … p. 9  as though the fee-simple of all men's acts, words, and thoughts, were in their gift. And therefore of all orders, the 
d Jbid. p. 24.  Capuchins live best with the jesuites, because the jesuites would willingly have all, and the Capuchins would willingly have nothing, but even to keep life and soul together.  
If any body wanting the Authors here cited would see more to this effect, he may be satisfied by Doctor james his book of the Downfall of jesuites, whose Collections I have examined, and have found to be true as I said before.  
If then the Priests accuse the jesuites (who are now the only rulers of Popes, Princes, and Priests lips, more for fear of them, then for any affection unto them) to be mere hypocritical Machiavelian Atheists, how can a Christian man that feareth God, believe such a particular Church guided (as their own Priests confess, so abundantly) by such a particular faction, to be the Catholic Church, and not rather the mystery of iniquity. Seeing the Scripture saith, 
2 Thess. 2.  that then man of sin opposeth and exalteth himself above all that is called God, sitting in the Temple of God, as God. And that the mystery of iniquity doth work, and that the coming of that wicked, is after the working of Satan with all power and signs, and lying wonders, and with all deceivableness of unrighteousness in them that perish, because they received not the love of the truth. To whom God shall send strong delusions, that they shall believe a lie. 
L. 4. ●p. 3●.  And seeing that Saint Gregory, foretelling of these times, saith, The king of pride is at hand, an army of Priests is prepared to attend him.  
All which are most true of the Pope, and of the enchanting subtleties of the jesuites, hood-winking the world with blindness, as is affirmed by their own brethren and Priests.  
Whereunto to we may add the judicious discourse lately made to the Polonian Nobility, assembled in Parliament, for reformation, Vide Mercur. Gallobelgic. Dantisc. Anno 1607. p. 67, & deinceps: Where it is anowed, that the greatest enemies to that and other free estates, were jesuites, etc. and that their faction is a most agile sharp sword, whose blade is sheathed at pleasure in the bowels of every Commonwealth, but the Handle reacheth to Rome, and Spain. So that the very life, death, and fortunes of all, Kings, Magistrates, and commonwealths, hang upon the Horoscope of the jesuites pleasures.  
I cannot be of the mind of some of my acquaintance, yet Romish Catholics, who lately told me, that they must needs be Atheists, if they forsake the Church of Rome, because they cannot tell forsooth, where the Protestant succession of Priesthood and Doctrine, was before Luther's days. But I say, that if they were not holden strongly with their dead carcase obedience of the jesuites, and their thirteenth rule afore deciphered, they might well see that the Protestants in England, can prove undeniably, the lawful succession of Priesthood, even from the Popish Doctrines and their Records, when as Luther first sought the Reformation. If then the Popish be good, the Protestants must be good also, as appeareth by Master Masons book of this argument. And that the doctrine of the Protestants is Catholic, no Papist can be so impudent, as to deny, if he will pull off the Pope's spectacles, clouded with the mist of the jesuites thirteenth rule. For as I shown before, the Protestants teach no doctrine in the affirmative, but what the Papists hold at this day, viz. the Apostles Creed, and that according to the ancient Catholic interpretation of the Nicen and Athanasian Creeds, and the first four general Counsels.  
They deny indeed the Popish addition of 12 other articles made by Pope Pius quartus: because the Papists cannot prove any one of them Catholic and Apostolic: And because the Apostle said, If we, 
Cal. 1.8.  or an Angel from heaven teach otherwise, let him be accursed. Saint Augustine saith of the Apostles Creed, He that believeth more, believeth too much, and he that believeth less, believeth too little.  
The famous learned Friar Padro Paulo of Venice, in his History of the Council of Trent, which confirmed that Creed of Pius quartus; discovereth how that Counsel was overruled by the faction of the jesuites, and that it was there a common byword, even among the Papists themselves, that that Council was guided by the holy Ghost, which came every week from Rome in a Cloakebagge.  
If we may not believe an Angel of light, teaching otherwise then the Apostles Creed, then blame not the Protestants protesting against the Papists late additions, and corruptions, but rather believe and follow them, because they teach nothing but that which the Papists themselves cannot deny to be the Catholic faith. And deny such a Council, such a Creed, so new, and so branded by the Papists own best and most learned Priests.  
Mine old acquaintance propoundeth to me yet another question, viz. How good Christians could converse and communicate with such a Church, so corrupted before Luther.  
This is lately well answered by the Bishop of Exeter, in his book, entitled, The old Religion, and well prosecuted by others, who make it plain that one may communicate, as they did with the Papists, as we may communicate with the Devil, when he said, Thou art Christ, the Son of the everliving God. Not because the Devil spoke it, but because it is God's truth, and consequently ours. So we may communicate in the truth with any, in error with none. For example, Some Priests were as vehemently earnest and zealous deniers of Rome's corrupted doctrine before Luther's time, as Master Burton and others now. And many than resisted the Roman errors, even to death, as the Wiclifians and other learned and religious Priests, as the Histories of the several times and ages do testify. Others more cooley and advisedly sought the Reformation, as Erasmus, Cassaender, Petrus de Aliaco, and others, who communicated with Rome in her truths, and scorned her errors, as appeareth by their books written to men, and to Counsels, to reform the Church, even so long before Luther's days, as the Council of Constance.  
It may be objected, why then should the Reformers now protest a separation, more than the said Reformers did before Luther? This is sufficiently answered in the dispute between Mr Burton and his Antagonists, where Master Burton (though accounted an overzealous Separatist from the Church of Rome) confesseth that they were not bound then, and yet are bound now since the Council of Trent to separate. Because that since, & by the Council of Trent, men are sub anathemate, bound to believe, as well the errors as the truths of the Church of Rome, and as well the new Creed of Pius quartus, as the ancient Creed of the Apostles. Before the Council of Trent & publication of these new Articles, men would ordinarily say, when this new teaching was discovered, Let them pipe what they will, we will dance what we list; Meaning, that they thought themselves safe if they believed the old Creed, and left the new Romish.  
And I say further in the words of a learned Divine; 
In his Treatise of the Catholic Faith.  that though we could then communicate with such a Church without evident danger of damnation (as they did then) yet in as much as we cannot communicate with it now upon any better terms then legal servants or bondslaves do with their Masters, we are bound in conscience and religious discretion, when lawful occasion is offered (as now it is) to use our liberty, to seek our freedom, rather than to live in bondage, according to the rule of the Apostle given to servants, 1 Cor. 7.20, 21. etc. Let every man abide in the same Calling wherein he is called. Art thou called being a servant? care not for it. But if thou mayst be made free, use it rather, for he that is called in the Lord, being a servant, is the Lords freeman. Likewise also he that is called, being free, it Christ's servant. Ye are bought with a price, be ye not the servants of men; that is, yield not that absolute obedience to men (as the jesuites teach) which is due only to God. 
Padr. Paul. Defence of the State of Venice.  That obedience (as the learned Venetian saith) which God commands us to perform to our Ecclesiastical superiors, is not a foolish or ridiculous subjection, nor is the power of the Prelate an arbitrary judgement, but both the one and the other must be ruled by the Word of God, according to the place, Deut. 17. before cited. Absolute obedience is due only to God, and whosoever supposeth any humane will to be infallible, uttereth great blasphemy in ascribing that to the creature, which is due only to the Creator.  
I once asked a learned Romish Priest within this seven years, whether praying to Saints were a matter of Faith or not. He answered that we are not bound to pray to Saints. So shall you find many Romish Catholics before Luther's days, 
Respons. ad apologiam Card. Bell. p. 9  and after the Council of Lateran, who would say at the Elevation, Adoro te si tu es Christus, i.e. If thou be Christ, I do adore or worship thee. So fare were the wiser sort of the Romish Catholics then from believing that Counsels definition.  
Thus you see, how, and why men did communicate without a separation then, and why they may not now.  
Likewise the Priest who answered me about praying to Saints, told me that many things in Rome are taught, inter piècredenda, things to be religiously believed. As the Pope's power to depose Princes, which you see is denied by Priests that daily say Mass, to this day as well learned French as English, who call it, Nonam Catholicam fidem jesuitarum: The jesuites new Catholic Faith. So that this late up-sprung error in the Church of Rome, wants not men visible in the same Church, to teach truth, and correct error, as in all former ages some always have done.  
So powerful is God to defend his Church from errors, even by those that are members of that corrupt part of the Church, according to that saying, that there should be some Doctors, some Pastors, to teach the truth, he could have said one Pope, if he had meant so.  
It is not amiss to have a little further consideration of that army of Priests, the jesuites which attend the Pope, according to the mouths of their own Priests. It is observed (saith one of them) 
a Quod. p. 16.  by men, how religious orders have their periods. And again, 
b Ibid. p. 74.  That at the rising of every new order, some are raised up to be a curb to that Order. It being so (as 
c Bagsh. ans. p. 8.  some of the temporal Magistrates have told the jesuites) that jesuitisme of a serpigo, is become a Gangrene, it must therefore be cut off. For 
d Quodl. p. 1. & 75.  We are persuaded they will be drawn to such matters, as a Visum est spiritui sanct● & nobis, i.e. (It seemeth good to the holy Ghost, and to us) must indicially pass indefinitine sentence against them. And the Pope is to be entreated to lay the Axe to the root of the tree, and to cut off this pride of this society, spreading itself fare and near, for unless a dam be set up against the stream thereof, the raging course will burst asunder all bonds of honesty and modesty, and carry away headlong, many with the force thereof. It 
e Relat. of the faction at Wisb. p. 77.  is time to look to them, for they are become already incorrigible of any Prince, Prelate or People, and therefore an heavy destruction is like to come to their Society, and surely their fall without special miracle is incurable, and they are like enough to be expelled by force. These contentions cannot end but with blood for as they live Templarlike in all things, there will be a right Templarian downfall. And all aught to assist to the pulling down of these Templarian jesuitical Sectaries, and banishing them out of the Christian world. Otherwise they will be the means to destroy all Popes and Kings, and to govern with their Presbytery and Superior, as you may see in the latter end of watson's Quodlibets.  
If out of their own Priests mouths, they be thus judged, who are under the Pope's curse; What would the said Priests speak, if they were free from the said curse, as the Protestants are: I make no doubt but that they would say (as the Protestants prove) their separation from the Romish Church was most lawful and just, in respect of both Prince and State, by reason that they are bound to be both Traitors at the Pope's will, as appeareth by their doctrines, and also Heretics, if they command it to be believed ex Cathedra. Both which you may find to be unanswerably proved by T.I. in his Treatise of the holy Catholic Faith and Church specially in his 15 Chapter. I may say unanswerably proved, because H. Floyd the jesuite told me (as I said before) they must be answered another way. Finding (as it seemeth) he thought their cause weakened by their insufficient answers already. Otherwise what needed so many plots and treasons as have been acted by them, since their doctrines teach the same ordine ad deum & bonum Spirituale, in order unto God and spiritual good, as is discovered by their own Priests. And doth not Bellarmine give this in reason why the Christians in the primitive times resisted not Nero and Dioclesian, viz: quia deërant vires, they wanted strength. And doth not R. Parson in his Andrew Philopater say boldly that when Kings do deflect from their Catholic Religion which he meaneth to be the Romish, Liberos esse subditos &c: That the subjects are free from their allegiance Posseque et debere si vires habuerint, eiusmodi hominem è dominatu eijcere that they may, & aught, if they be able, cast such a one out of his government.  
If I had not found both by their Doctrine and practice that a man could not be a Catholic after the Roman fashion but that he must needs be a traitor, in my Conscience I had not forsaken them. For I should have been carried away as the wisest and learnedst Papists are at this day tied by the jesuits blind, dead Carbeis obedience not to search and believe what God biddeth but what the Pope and my ghostly father teach, hoodwinking and lulling a man a sleep for ever seeing any more, with these words ipsi enim praevigilabunt quasi rationenreddituri pro animabus vestris (i.e.) for they watch over you as they that shall give account for your souls; and Obedience is better than Sacrifice. Their meaning is obedience to the Priest or Pope, howsoever not suffering you to see or understand those words Cum docuerint te iuxta legem eius i.e. when they shall teach thee according unto his law, and forgetting or not suffering you to see that it is better to obey God's Commandments, rather than men Councelling massacres and powder plots.  
If they were suffered to see these true bounds of obedience, they could never have had so many, so wise and so learned men to undertake a powder plot, as they have found. The manifold transgressions of the rule given by the Apostle Ro. 13.1, 2, 5. (Into all which transgressions this Doctrine of their absolute obedience to man doth plunge them) doth lead and draw them as the Philistines did Samson blindfoulded, after that they had put out his eyes. The Apostles Rule is let let every man be persuaded in his own mind Ro: 14.5. But assuredly those in the powder plote were not persuaded in their own mind but in their obedience to their ghostly Fathers that teach it, ad bon● Spirituale, for a spiritual good. As you have had it from their own Priests mouths and pens. So I end: praying our Lord jesus Christ to preserve us all to his saving Grace.  
Deo soli sit Gloria.   
FINIS