September the 8th. 1679.  
I Do appoint Francis Smith, Thomas Basset, John Wright, Richard Chiswel and Samuel Heyrick, to Print this my Narrative and further Discovery of the Plot; And that no other Person presume to Print the same, nor any part thereof.  
Robert Jenison.   

THE NARRATIVE OF Robert Jenison, Of Grays-Inn, Esquire.  
CONTAINING.  
I. A further Discovery and Confirmation of the Late Horrid and Treasonable Popish Plot, against His majesty's Person, Government, and the Protestant Religion.  
II. The Names of the Four Ruffians, designed to have Murdered the King.  
III. The Reasons why this Discovery hath been so long deferred, by the said Robert Jenison.  
iv An Order of His Majesty in Council touching the same. Together with other Material Passages, Letters, and Observations thereupon.  
Together with A PREFACE Introductory to the said Narrative.  
LONDON, Printed for F. Smith, T. Basset, J. Wright, R. Chiswel and S. Heyrick. MDCLXXIX.   

To the Right Honourable, The EARL of SHAFTSBURY, Lord Precedent of His majesty's most Honourable Privy Council.  
Right Honourable,  
AS your Lordship is known to have been a Signal Instrument for the Re-Establishing his Majesty on the Throne of his Kingdoms, so your Zeal for the Preservation of the Protestant Religion, and of His majesty's Person and Government, thus restored (in great part) by the Wisdom and Activity of your Honour's Counsel, may Justify my Election, in Entitling your Lordship (before any other) to the Patronage of this Small Tract; Little indeed for Bulk, but, if I mistake not, considerable in its Use, in regard it strengthens the former Discoveries of Others, at such a Juncture of time, when some foil and damp was endeavoured to be cast upon Them by the subtle Contrivances of the adverse Party. I have observed all along in the Progress of this matter, That when the Evidence for the King hath seemed to be at a Bay, as discouraged by the Power or Policy of Malevolent Persons, Then, by Divine Providence, another Witness hath started up to retreive and confirm, what before seemed to be at a Loss: Thus after the aspersions and prejudices cast on Mr. Oates, Mr. Bedlowe, and Mr. Dugdale came in to assert and carry on the Truth of his Testimony (endeavoured to be shaken) by the addition of their own: And when the matter seemed not fully to bear and to be made out, as to the Murder of Sir Edmundbury Godfrey, than God raised up Mr. Prance to make a plain Discovery of that Horrrid and Bloody Fact. Moreover, when at, and since the Trial of Sir George Wakeman and the Rest (wherein I also appeared) some Discouragements, not yet fully enquired into, were cast upon the Witnesses for his Majesty, yet I was so far from being deterred by that (otherwise) disheartening Circumstance, that I am rather animated thereby to prosecute my Evidence with greater Vigour, as conceiving it a Crisis, wherein Truth stands in need thereof; Neither do I doubt, but Others also may succeed me, with their seasonable Reliefs of this Kind, in case Falshood should make any further Attempt to overbalance and weigh down the Truth; Which hope of Mine is in part verified already, by the additional Testimony of Mr. Smith, hereafter mentioned; And I am persuaded, that both His and Mine, will receive future Confirmation by the Astipulations of Others (at present not publicly known) if need shall require; That so it may be said of our Opposers, Though they will not see, yet they shall see, and be ashamed. I know your Lordship will allow me to use that Scriptural Expression, because the band of God (to those who seriously consider it) is more than ordinarily seen in these matters. That none of these Providences of the Almighty, may be Lost upon this Nation, but be mutually Improved, both by Prince and People, to an Humble Acknowledgement, and a Thankful Obedience, is the Prayer of  
My Lord, Your Honour's Most humble Servant, Robert Jenison.   

THE Publisher to the Reader, Serving As an Introduction to the ensuing Narrative.  
THE Name of Robert Jenison, Esq (the Author of the Narrative ensuing) hath been formerly mentioned in many Prints, especially in that Narrative of his Depositions, and Informations annexed thereunto, Collected by Charles Chetwind, Esquire, and published by Order of His majesty's most Honourable Privy Council, July 16. last past, 1679. Besides, the Gentleman is further notified by his appearance, as a Witness for the King, in the late Trial of Sir George Wakeman, Corker, and the rest. Nevertheless, because his Name was then used by others, though with his own consent, it is thought convenient in this Preface to the following Narrative, to give a more particular Account of Him, and of his Family, to which he hath already been, and further yet may be, so great an Honour; That so the unquestionableness of his Extraction may advance him above the common exceptions of Lowness and Plebeity, which inferior Testimonies are subject to. Born he was of an Ancient Family, residing at Wallworth in the County Palatine of Durham: A place so considerable, that King James was pleased to Honour their Mansion-House (than in the possession of his Ancestors) with his Residence (and his Retinues) for a Night, 
Baker's Chron. in King James.  at his first coming into England. His Father, John Jenison, Esquire, yet living in the same House, is a Gentleman of a fair Estate, and of an unblemished Reputation, save what may be thought to reflect upon him for his former adherence to the Romish Religion. His Elder Brother, Mr. Thomas Jenison, now a Prisoner in Newgate on the account of the Plot, having taken Orders in the Church of Rome, and in one of their most obnoxious Sodalities, That of the Jesuits, hath thereby rendered himself, according to the known Laws of England, uncapable to inherit: And thus, Divine Providence so Ordering it, he hath opened a Door to this Gentleman to the Inheritance of a fair paternal Estate, of several Hundreds by the Year; Which Consideration notwithstanding hath been so far from cancelling in him the natural Obligations to Brotherly Friendship, or to influence him in the least towards the making this Discovery; That in his Addresses to His Majesty on this Occasion, he hath, not without success, interceded for the Indemnity of his Brother, and of others of his Relations, as well as for his Own, as by the Order of Council inserted into this ensuing Narrative may appear. The Education of the aforesaid Mr. Robert Jenison of late years hath been in the Honourable Society of Grays-Inn, where his Pains have been commendably bestowed in the study of the Law, and his Repute untainted amongst the Prime Gentlemen, and all others; of that House. But his Youthful institution he received at Douai in Flanders, in the strict Principles of the Papal Religion, and in the English College of Secular Priests there, where, to give that Order of Seculars their due, I never heard him affirm, That he imbibed any Principles either of Immorality in point of Conversation, or of Treasonableness in point of Loyalty, from their Information; Those Lessons being taught in the Schools of the Jesuits, who afterwards did labour to infuse some of them into him. The Seculars value themselves much on the account of their obedience to, or patiented suffering under those Princes and Rulers (of a Contrary Religion to them) in whose Dominions they reside. Hence it is that formerly they persuaded those here in England of their own Sect and Profession to quiet subjection, fealty, and allegiance, in the days of Q. Elizabeth, contrary to the Principles, and Practices of the Jesuits, betwixt whom, ever since their first Institution, and the said Seculars, there hath always interceded an irreconcilable Pique: The former being, as an Episcopal Protestant hath lately charactered them, 
* Fuller's Ch. Hist. Book 6. p. 279.  The most active and Pragmatical Undertakers in all Christendom. But alas, This Censure is but a light Velitation, if compared with that black charge of guilt, which the Body of Seculars make against That Order and Society: He that reads the Quodlibets of William Watson, a Secular Priest, published in the Year 1602, will easily confess, That no Protestant Pen can decipher Jesuits in more dark and bloody Colours, than he hath done: For besides, the liberal Epithets he intersperseth in his Book, calling them, Mountebanks, Usurpers, Falsehearted, Seditious, Impudent, Erroneous, Turbulent, Malicious, etc. In his 5th Quodlibet, Art. 8. pa. 149. he hath these words, speaking of them, It is not unknown to all the Christian World, (as I verily think) That in Rome, in Spain, in Flanders, and every where, but especially here in England, Scotland, and Ireland, They labour to stir up all men under colour of Religion, and Zealous Desire in them, of our Country's Conversion against our Sovereign, the present State, etc. But more fully, in Quodlibet 3. Art. 3. p. 61, 62. he bestows his Favours on them, in these Expressions; They run now such a desperate Course, as if Religion were but a mere Political and Atheal Device, etc. taught by their Arch-Rabbies, how to maintain with Equivocations, Dissimulation, Detraction, Ambition, Sedition, Contention, Surfeiting, sorer than ever did Heliogabalus (with his many hundred varieties of Services served in at every Banquet or Feast-Royal at his Table) in setting Division, breeding of Jealousy, and making of hostile Strife by opposition of King against King, State against State, Priest against Priest, Peer against Peer, Parent against Children, etc. raising of Rebellions, MURDERING OF PRINCES, etc. Are these Men then to be called Religious? etc. No, no, Their Course of life doth show what their Study is; and that, howsoever they boast of their Perfections, Holiness, Meditations, and Exercises, yet their Platform is Heathenish, Tyrannical, Satanical, and able to set Aretine, Lucian, Machiavelli, yea, and Don Lucifer in a sort to School, as impossible for him by all the Art he hath to besot men, as they do. Thus Herald And though the same Watson, notwithstanding his Zealous Professions of Subjection to Temporal Princes, was afterwards put to death for Treasonable Practices against King James, whereby he might seem to slain the Credit of his own Doctrine formerly delivered; yet our Historians say, That he was out-witted therein too by the Jesuits, out of a Vindictiveness of spirit against him, for his plain demonstration of their odious Practices mentioned in the aforesaid Book.  
Hear what John Speed saith in his Chronicle, in King James, p. 1223. Watson having at large laid open, in Print, the Treachery, and Unsufferable Machinations of the Jesuitical Order, left this suspicion on them at his death, that They, in revenge, had covertly and cunningly drawn him into this Action, which brought him to this shameful End.  
'Tis true, The great Favourers of Ignatius and his Followers, do look upon their Sect, as a Necessary, 
Bussier. Floscul. Historiar. p. 386. 387. initii.  and Seasonable Supply to the Roman Church, in regard it was instituted not many Years after the Assaults made against it, by Luther, 
To balance the Protestants, the Jesuits were set on foot, as one of our own confesseth. Fuller's Church History. Book 6. p. 279.  Melancthon, and their Partners.  
Yea, Saunders in his Book De Schismate Anglicano, drives the Observation a little further, remarking it, as a special Providence, that the Order of Jesuits began to appear in the World, when all other Religious Orders of the Roman Communion were suppressed in England by King Henry the Eighth, Anno Dom. 1538. Nevertheless, some Grave and Sober Persons, even of the Roman Church, do, not without cause, suspect, that Their heady and rash Activity may in time contribute to the overthrow of that Religion, which They would seem strenuously to maintain; And we do reasonably hope, that the violent Humour of that sort of men may prove like the over-officious Duty of that Servant, who pretending to lift his Master up to Horse, threw him over on the other side.  
But to return to Mr. Jenison: He, as I have said, being Educated in the Principles of the Romish Religion, continued constant in his adhesion thereunto; till about the Month of January last passed. The chief occasion of his Conversion, was. The Confident Asseveration of Mr. Ireland, (who was his Kinsman) both at his Trial and Execution, concerning his being in Staffordshire at the same time, when he knew him to be in London, and discoursed him there; upon which, he entertained such Thoughts in himself, That a Religion allowing such Palpable Untruths, in the very Article of Death, must needs be ill-grounded, besides the Countenance and Encouragement it gave to the Slaughter and Assassination of Princes; in order to which, he had been tampered with by the Jesuitical Party. These things did first shake his Steadfastness in that Profession, before ever he had Will or Inclination to read any Protestant Books; though since he hath been further confirmed in the truth of the Reformed Religion, by perusing some Writers, especially the Bishop of Lincoln's Book, Entitled, Popery, or the Principles and Positions, approved by the Church of Rome, (where really believed and practised) are very dangerous to all, etc. Wherein he doth evidently prove those Doctrines to be maintained by the Church of Rome, which Mr. Jenison supposed to have been injuriously charged upon It before. Yet when he was in the Communion of the Roman Church, he had always a secret Aversion to those King-Killing Maxims, which his Cousin Ireland and other Jesuits would have instilled into him. Hence it was, that they communicated their Principles and Purposes to him, but gradually and guttatim, allowing him time to ruminate upon, and digest One Principle, before they attempted to infuse another. And the Consideration of those Principles, and his Conviction of the Evils of Them, hath proved, by God's Blessing, contrary to their expectation, a strong Inducement to the Discovery of their Vile Machinations and Practices.  
If any shall Object, That the matters contained here in this ensuing Narrative, are but Crambe his cocta, or a repetition of what was discovered before; Let such know, That the Disclosing the Four Ruffians, who were designed to do so Black a Deed, is wholly due to Mr. Jenison's Informations mentioned herein: For though other Evidences have concurred in the number of Four, and in their Designation to that Bloody Fact; yet who they were, none hath nominated, but Himself: A Circumstance of that Moment, that much of the Credibility of the whole Conspiracy doth depend thereupon. Besides, One and the same subject may be cultivated by several Pens, according to the diversities of Style and Method, and their respective Knowledges of different Occurrences relating to the same Argument; which Variety doth not weary, but refresh the Reader; nor detract from, but corroborate former Evidences, especially His Majesty having declared his great Satisfaction which he received from this Testimony. And yet, This Theme is not so wholly drained, but that room is left, both for this Gentleman, and other Discoverers, to make their further Additions thereunto. And in the mean time, I question not, but the unprejudiced Reader will find his Expectation sufficiently answered in the Ensuing Narrative.   

THE Narrative itself.  
I Cannot deny, but that all the while I was engaged in the Profession of the Religion of the Church of Rome; I was very unwillingly drawn to make any discovery, of what I knew, concerning the late horrid Plot and Conspiracy, partly because the Grand Concern of the thing itself, did much amaze me, for great expectances of extraordinary Events (as well as deep Sorrows) do rather tie than unloose the Tongue, partly also, because a Brother, a Cousin German, and several other of my intimate Friends and Acquaintance, all of the Roman Communion, being deeply engaged therein, I was willing so far to consult their safety, as not to be influential to their prejudice, by any act of mine: To which I shall add the concern of my Religion itself (then judged by me to be the best) which I knew would undergo an undeleble blot of Scandal and Reproach in case any discovery were made of these horrid actings by its Professors, besides the stain and infamy it would affix on myself, and Family (which had hitherto lived in good repute) in case we had been found conscious thereunto. But the main of the Plot having been discovered by others, I came to be further Instrumental in the clearing of many Particulars relating thereunto, upon the following occasion; Robert Bows of Gray's Inn Esquire, Son to Sir Francis Bowes, was my Countryman and Neighbour, betwixt whom and myself, there had interceded several Offices of strict Friendship, and not unfrequent intercourses by Letters; he, the said Mr. Bowes wrote me one Letter, (being then retired to Reading, in obedience to his majesty's Proclamation for banishing all Papists, to such a distance, from London) signifying, that my Father was coming up to London from the North, his Errand being to persuade my Brother (then, and yet, a Prisoner, on suspicion of the Plot) to make a discovery of what he knew thereof, and withal he acquainted me, that it would be an acceptable Service to King and Country, if I would cast in my mite towards the completing that discovery; for he did presume, that upon the account of my strictness in that Religion, and my acquaintance with, and interest in, many of the ecclesiastics of the Roman Church, especially in my Kinsman Mr. William-Ireland, who was a principal man amongst them, I must needs have a more than ordinary knowledge of their Designs: and besides, by declaring what I knew, I might provide for my own Indemnity, it being a Rule in the Law, That there are no Accessaries in Treason, but the Conscious as well as the Actors are all liable to the same punishment. Being thus strongly assaulted by my Friend, I yielded to his importunity, resolving nevertheless, so to poise myself in my discovery, as to save my own stake, and yet not much to endanger any of my Friends. Hereupon I wrote that Letter to Mr. Bowes (in answer to his) dated from Reading, December 19 1678. which hath already been published in print, wherein I did so labour to veil and palliate the Truth, that doubtful expressions might be taken in the most favourable sense, and that it might be perceived my intention was not to bring any on the Stage; for though my Cousin Ireland's being in London, and there discoursed by me, were therein clearly and positively asserted (according to Truth) yet upon the first resuming that matter in discourse betwixt Sir Michael Wharton, Mr. Bowes, and myself, after Ireland's Trial, I was so startled, that I was in effect willing to recede therefrom, rather than cast a Note, and imputation of falsehood on such a known Father of that Church; but that my own Hand and Letter to Mr. Bowes, would then have witnessed against me, and my conscience also have flown in my face, for denying an evident Truth; And my strong Asseverations, mentioned in that Letter, wherein I seem peremptory and conclusive of myself, under high Protestations, as to any further knowledge in those matters, do stand on the same foot; for at that time, not being shaken in the Principles of the Romish Religion, I did count it my duty to consult for the Honour of it, by concealing the guilt of its Professors. Besides, my Conversation having been most among the Seculars, I had not such Doctrines infused into me, as the Deposing or Murdering of Kings; and, what contrary Principles these Jesuits, with whom I sometimes conversed, laboured to instil into me, they did it not at first directly, and in express words, but, according to their known Art, by Ambages and Circumlocutions, that their Pills, thus guilded, might be the better swallowed; yet to those, who were acquainted with their Language, their meaning was easily intelligible, though not expressed in plain words; and if at any time they were more free and open in their intimations to me, yet I was then, so far guilty of humane frailty, as by my silence to suffer affection to oversway judgement, especially the Honour of my (then) Church, and the safety of my Relations, and my self being concerned therein; moreover I was always looked upon by the Fathers of that Church, as a Person wholly addicted to Loyalty and Obedience to my lawful Sovereign, and altogether averse from all actions base and immoral; and besides, having an universal love for all Mankind, I did rather compassionate their seduction from the way of Truth (as I then thought it) then judge it fit to endeavour their conviction by the cruel Arguments of Sword, Fire, and Faggot: hence it was, that I often urged to my Cousin Ireland in discourse, the Example of Christ, who brought not in armatum Evangelium, but by true Doctrine and the Example of a holy life, did labour to convince the World, whose pattern ought to be our Rule; for if our Saviour would not have Fire from Heaven, called down upon the Samaritans, who refused to receive him, why should we labour to propagate our Opinions, and Religion by ways so contrary to His, and so destructive to mankind? Indeed the dispensation of the Law was administered with great terror and severity, but the Gospel contains more of gentleness, lenity, and perswasiveness in its temper. These, or Discourses of this nature, passed betwixt us, and though sometimes, by the importunity of his arguings, he did extort from me some treasonable words, yet my heart was still ready to give my tongue the lie; such my expressions, not proceeding from a calm, sedate, and well principled spirit, but from a mind heated and agitated by disputes, and which after a little pause and redemption from such excursions, would again return to its wont temper. This frame of spirit, by divine goodness, thus bestowed on me, I look upon as a great Antidote against all the subtle insinuations of Mr. Ireland, and others, and which at length God did so far further honour, as to free my captived understanding from the Errors and Seductions of that Church, and to enable me to see the falsity of that Religion which allows such solemn asseverations on weak, ticklish, and insufficient grounds. Upon this alteration of my judgement, I am resolved, by God's permission, to be more free and open in the Declaration (of what I know) of the late bloody and detestable conspiracy, that so I may make amends to my King and Country, for my partiality and reservedness heretofore. This Resolution of mine, having come to the knowledge of my Friends and Relations, of the Roman Church, how have they laboured to batter and assault it? and what Arguments they have used to shake my constancy herein, and to take me off from prosecuting my Testimony already begun, will appear by the ensuing Letters. The first was directed to me by my Brother, Thomas Jennison before mentioned, wherein his expressions are indeed earnest and pathetical, and further, edged with most severe Scriptural Comminations; but being grounded merely on a mistake, as applied to me, they do not affect or alter my resolution, as to the matter in hand, For the Curse causeless shall not come; yea, I am more confirmed in my way, by the love and encouragement of a Father (who is of one mind with me, in this thing) then terrified and retarded by the menaces of a Brother, especially where blind zeal, passion, and self interest guides his Pen: yet I am not out of hope, to live to see the time, that this my Brother may retract his heavy censures cast upon me, and instead of a Judas to Christ, account me as a Jonathan to David, i. e. one really studying his welfare, or if it be lawful for me to make use of Instances less divine, a Damon and a Pylades to him (in respect of natural Bonds, as well as brotherly Friendship) my true Pythias and Orestes. I shall for the Readers satisfaction transcribe the Letter itself verbatim, craving his leave at the close (for every poison must have its Antidote) to add some remarks and observations thereupon.  
Mr. Thomas Jennison Jesuit, now in Newgate, his Letter to his Brother Robert Jennison Esquire, July 7. 1679.  
Brother:  
I Am ashamed to acknowledge you for such. If I were to deal with a man who had sinned out of Ignorance, I would spend time to inform and rectify his understanding, but now my business is with you, who from your tender years have been educated, through the infinite blessing of God, in the light of the Catholic Church, and received other additional helps of Learning, so that it cannot be presumed that any man has imposed upon, or Smithed you. I shall cut short, and follow the counsel of the Apostle, who commands me after one, or two chide to avoid men of equal malice with yourself, hereticum hominem, postunam aut alteram correptionem, devita. He that offers incense to Jupiter is an Idolater, though in his heart he denies his Divinity. But what I intent to pursue are the dismal effects of your Crime.  
By thy own mouth I judge thee, naughty servant. You know as you confessed here, that you could prove Titus' Oats perjured against me, and yet you came hither with intent to make me yield and condescend to those perjuries, by a false confession of a feigned and incredible Story of a Plot against the King and Government, and so engage myself in the blood and ruins of innocent men, that I might, after your Example and our Families (God forgive them) cast away the eternal happiness of my soul, to secure the temporal life of a wretched Carcase, which I have learned to contemn, since it has been in the power of such an Impostor as Oats, to bring me into such eminent danger. But you are a much greater Proficient in wickedness, than you would let me know; you were not content to wheedle me with an invented story of a visit you made, and a discourse you had with my Cousin Ireland the 29th. of August last; At which time to my certain knowledge, he neither was returned, nor that week expected from the Country; but you have deposed that untruth upon Oath; and so have, as much as is in you, justified Oats and Bedlow, and by consequence taken upon you the blood of an Innocent man, and a near Relation, and of one to whose kindness, you own that which you depend so much upon, my Father's favours, when he lent you the money, which I am afraid, you have not yet repaid; in a word, you have made yourself an Accessary to all the wickedness, that either has been, or shall be committed by those Two Commissioners of Hell, as long as your Oath stands unrecalled, for you have given them a strength and support: And now hear, not my rebuke, but rather the Holy Ghost (against whom you have sinned) in the Book of Psalms, Sitting thou didst speak against thy Brother, and against thy Mother's Son, thou hast laid a stumbling block, thou thought'st wicked man, that I will be like thee; I will rebuke thee and set thee against thine own face, Psal. 49. Don't glory in malice, thou that art powerful in wickedness: The whole day, thy tongue has devised injustice, like a sharp razor thou hast committed deceit: Thou hast loved malice above goodness, rather to speak iniquity than equity.: Thou hast loved all the words of rashness, deceitful tongue: Therefore God will destroy thee, unto the end, he will pluck thee up, and cast thee out of thy Tabernacle (Wallworth, and all that belongs to it) and (which is infinitely dreadful) thy root from the Land of the Living, Psal. 51. Understand these things, you that forget God, least at length he hurry you out of this World, being provoked to punish you, taking from you even that pitiful transitory enjoyment, for which you have cast his fear behind your back; for the same Holy Spirit assures us, that Men of blood shall not live half their days, and then there will be no man that can deliver you, Psal. 49. But I have not yet reached the height of your Crime, nothing under that of Judas can parallel it. And therefore read the curses pronounced by the Prophet in the Person of Christ against him in Psal. 108. O God (saith he) suppress not my praise, in silence, because the mouth of the sinner and the mouth of the deceitful man hath been opened upon me. They have spoken against me with a deceitful tongue, and have encompassed me with speeches of hatred, and have ransacked me for nothing, and appoint the sinner over him, and let the Devil stand on his right hand, when he is judged, let him go forth condemned, and let his prayer become a sin. Let his days become few, and let another receive his Bishopric, etc. You may please to consider this and the rest which follows; And now don't extenuate your sin, and say, I have not sinned with Judas against Christ; you know you have sinned against his Church, and 'tis for this that Christ, for ever blessed and glorious in Heaven, cries out to St. Paul then a Persecutor through ignorance, Saul, Saul, why dost thou persecute me? who art thou Lord? answers Saul. I am Jesus (saith he) whom thou dost persecute. O singular comfort for all those who suffer persecution for Christ, since he looks upon their sufferings as his own; but dreadful voice to those who have hardened their hearts to his call, and kick against the sting of their own consciences. Nay, you have in some sense even outdone the malice of Judas, and those that crucified Christ, for 'twas for the Church, that Christ out of an infinite love delivered himself, his blessed Body to be torn, and tortured and crucified, and his Blood to be shed, and you have conspired with the Devil to disappoint the design of Christ's Passion, not only in the Perdition of your own Soul, but in hiding and driving the truth from the Nation.  
Now, if nothing of all this doth move you, I am afraid you are delivered over to a reprobate sense, and that you'll not stop here, but according to your impenitent heart, treasure up to yourself the wrath of God against the day of revenge, which will come upon you, like a thief before you are ware; and so you will then open your eyes as the rich Glutton did to behold Lazarus in Abraham's bosom, when you shall find yourself in the middle of the flames and torments of Hell, but it will be then too late to do penance, for, not so much as a Drop of water will be granted you to cool that perjured bloody tongue of yours. But if you consent to the Grace of God, which calls you now, perhaps the last time, to penance, you shall follow the example of St. Peter, who, when Christ looked upon him with an Aspect full of grace and mercy (for that, respexit Dominus Petrum, was not registered by the Holy Penman in vain) went out first, and then wept bitterly; and you have wept, but because you have not gone out with St. Peter, therefore it has done you little good, and you have found the Proverb fulfilled in you, A Dog returned to what he had vomited up, and a Sow that has been washed to the wallowing Pool of mire: nay, I add, that it has done you some harm, for the more obstinate and rebellious you show yourself to God's mercy, the more dreadful and heavy you shall find his Justice. God then will not be content with halves, or rather to take his share with the World, the Flesh, and the Devil, he will either have all or nothing; he will either save the whole man, or damn him. But you must not think that this is All to go out and weep, you are obliged to make restitution, for you know that's the Catholic Doctrine, according as Saint Austin has it. Non dimittitur peccatum nisi restituatur ablatum.  
I have told you the mischiefs of your perjury, these you are obliged to hinder, and repair, for as much as concerns yourself, and is in your power, which you have not done, till you present yourself to those before whom, and unto whom, you committed the sin, as having misguided their Judgements, and confess publicly the guilt upon your Conscience. If you say, that this will make you infamous to the World, know, that you are so already to the greatest, wisest, and best part; know that you are so in the sight of God, his Angels and Saints; know that you shall be laid open to eternal confusion in the last day, and that this very Letter shall rise up in Judgement against you; so I have discharged my Duty, as to this Point, nothing now remaining for me to do, but to offer up my hearty prayers for your speedy conversion. If you are privy to Oats his wicked Cabal, you are obliged to discover, what you know; for as I told you here, non manifestans, is an Accessary.  
Your Loving Brother THO. JENNISON.  
Superscribed to Mr. Robert Jennison.  
SO far as this Letter concerns others, I leave them to be their own Compurgators, being assured that they are able to justify their own Testimonies, which have already passed the scrutiny and approbation of Two Parliaments, and besides have undergone the Tests of several Juries, consisting of Persons of Liberal Estates, as well as known Judgement, and Integrity: But in reference to myself, I cannot but animadvert these Particulars following.  
1. The expression of being Imposed upon or Smithed (as the Letter Phrases it) is an allusion to Mr. Smith, once a Secular Priest (whose interest in the strengthening this Discovery, is not inconsiderable, as will hereafter appear) betwixt whose Sect, and the Order of Jesuits, there hath been, and is, a constant grudge, as is more fully declared in the Preface to this Narrative: whereupon my Brother supposeth the said Mr. Smith to have influenced me to do some prejudice, to Mr. Ireland, Himself, and their whole Ignatian Fraternity; A thing which I must clear that Gentleman from, as an unjust and false Aspersion.  
2. I ascribe that Veneration to the Divine and Holy Word of God, That if I were guilty of those sins, which the Holy Ghost in the Psalms, and places mentioned in the Letter aforegoing doth inveigh against, and denounce Judgement upon Those, who perpetrate and commit Them, I should willingly own my guilt, and submit to the reproofs therein mentioned, and endeavour to avert the Judgements denounced in those Scriptures, by True Repentance; for (I thank God) my heart is not so obdurate in sin, but I am willing to see and acknowledge any evils, I may be convinced of, even though it be accompanied with the most heigthning and aggravating Circumstances. But, though otherwise guilty of many Frailties, yet being no ways sensible, that those Comminations do at all belong to me, I look upon them, though never so vehemently, not to say Satirically urged against me by my Brother, as the Curses of Shimei uttered against David, which, I hope, God will turn into a Blessing: For,  
3. The Groundwork of my Brother's censures is laid in the Sand (or rather they have no Foundation at all) viz. my supposed Testimony, that Mr. Ireland was in London August the Twenty Ninth, as he mistakes it; whereas my Depositions spoke of August the Nineteenth, that I saw and discoursed Him here. Where he was the Twenty Ninth of that Month, doth not affect me; but at the time by me Deposed, I am sure my Brother, nor no Person living, could ever see Him, the said Ireland in any other place, unless it were possible for the same man to have Two Bodies, in Two different places, at one and the same time.  
4. And whereas he alleadges in his Letter, that I told him I could prove Titus' Oats perjured; I confess the great affection I had for him, as a Brother, did set my thoughts at work at that time, for the invalidating the Testimony of Mr. Oates, so far at least, as my Brother was concerned therein; but it can in no sort be concluded, that by what I said by my Brother, or asserted in a Petition upon that occasion, presented by me to His Majesty, That I should have been able (although I should have sworn it) to invalidate the Testimony of Mr. Oates, much less that I was persuaded in myself, that there was no Plot, or that I would have him to acknowledge, that which in his Letter he calls an Incredible Story: The Matter being too apparent to be hid.  
5. The charge of Perfidiousness, Apostasy (for so it amounts unto) of imitating, yea, outdoing Judas himself, etc. is grounded on a false Basis. viz. That the Church of Rome, to use a Scripture Expression, is the Pillar and Ground of Truth, and therefore my interposing for the continuance of Reformed Protestancy in these Nations (as far as my weak endeavours can contribute thereto) not to mention my embracing thereof, and deserting the Roman Church, is, in their sense, hiding and driving the Truth from the Nation; which censure how well, or rather how ill, Grounded it is, let all true Protestants, yea let all sober Christians, of whatsoever persuasion (provided they be not of their Interested Church) judge and determine.  
6. The Weeping which my Brother misconstrues in his Letter to me, was on this occasion; I went to give him a Visit in Newgate, partly out of Brotherly Kindness and Respect, and partly by my Father's encouragement, to move him to make some Confession and Acknowledgement; where finding him who had had Liberal Education abroad in the World, and was besides so nearly related to me, to be shut up in a Close Prison, and knowing him to be under the Character of the deepest Gild, I was so far transported with Natural Affection (which I hope is no Crime in the Profession of any Religion) as to break out into Tears, proceeding from some Emotion of Spirit on so sad a Spectacle; when it was not at all out of Reflection or Gild in myself, which might in any sort assimilate my case to St. Peter's, whose sin if I were guilty of, I would willingly tread in the same foosteps of his Repentance: But my carriage at that time was so far from being imputable to me as a Crime, that, if I mistake not, my Brother might rather have accepted it as an Argument of my sincere and Brotherly affection to him, as indeed it was.  
7. Though I hearty wish to all those concerned in this Plot, true repentance and amendment of life, and cannot say Amen to the Issue of their endeavours hoped for and expected by Them, yet my Testimony hath not been instrumental to the condemnation or suffering of Mr. Ireland (as is suggested, without ground, in the Letter;) for his Trial and Condemnation was past, before any Evidence of mine, in relation to him, came to be published. And as to my endeavour to prejudice my Brother, which is there also intimated, I reply, that my visit to him, was purposely in order to his preservation, his Person (abstracting from his Crimes) having been, and yet is, always (notwithstanding the Severity of his Censures) dear to me, whose safety I shall study, as well as my own, as the event, I hope will make appear: And as for all others concerned in the Plot, I shall count it a great mercy, if their Designs may be obviated and prevented, without shedding any more Blood.  
After this Grand Charge by my own Brother (whose Letter I have thus opened and dissected) I have been further assaulted by Female Addresses, that so if possible, the entreaties of that Sex might take me off from prosecuting my Discovery, and that in a Critical Juncture of time, immediately before the Trial of Sir George Wakeman. Hear then how a Kinswoman of mine, and her Mother, my Aunt, residing in Staffordshire, have accosted me by their Letters out of the Country.  
A Letter to Robert Jenison Esq from his Cousin Harwell.  
Dearest Cousin,  
I Think my Mother is the only Aunt you have in the world: if you have either Compassion for her, or Kindness for me, I beg of you, for the love of God, to recall your pernicious Mistakes; for so we are sure they be, and may prove to be of very dangerous Consequence to your Soul, disgrace to your Family, and Ruin to your Brother. We do impute it to some Oppression of the Fancy, since you had that great Fit of Sickness, rather than any thing of Will to do so great an Injustice, either to the Living or Dead. My most dear Cousin, let me beg of you to desist, and not so much as to have a Thought of any such Thing; which Fancy in time, through God's Goodness, may pass away. My Mother saith, she could tell you of a very near Relation of yours, that came to her, and wept extremely. She demanded the Cause: he answered, his Sister was Dead. My Mother said, she should have heard of it, if that had been so: he notwithstanding persisted, saying that he saw her Dead. It proved to be nothing but a weakness of his Fancy, and that Sister, to my Mother's Knowledge, was alive twenty years after. I believe the strange Death of our Cousin might work and create strange Fancies in you, that had so great a Fit of Sickness, that you lay Dead for a Time, as I was told. Dear Cousin, I do most entirely love you, which makes me so free with you: and I assure you, my Mother can scarce either eat, or drink, or sleep, she is so full of Sorrow. I fear, if you persist wilfully, you will break the Heart of your only Aunt, and my Dear Mother, which will more afflict, than you can imagine,  
Your most affectionate Cousin and Servant, C. H. July the 7th. 1679.  
POSTSCRIPT.  
We shall have no ease till we hear from you, pray let it be speedily.  
Superscribed to Mr. Robert Jenison at his Chamber in Grays-inn.  
After this Letter from the Daughter, and my Answer thereunto, I received the two following Epistles from her Mother, Superscribed also to me at Grays-inn.  
Madam Harwell's Letter to her Nephew Robert Jenison, Esq  
Dear Nephew,  
I Received your Letter, which gave me no satisfaction in the Contents, but your Civility in Returning an Answer I acknowledge, and much expect the Continuance of it, until we end this Controversy, although it put you to a shilling charge, which I know you value not; neither do I ten times so much, to rectify so great a Mistake. And now I must desire to know, if you did not see then your Aunt, Cousin Anne, or the Horse that brought your Cousin Ireland up, for you say he was but newly alighted from his Horse, that 19th. day of August you mention. More, I entreat to know the particulars you spoke, or swore to my Lord Shaftsbury, and why you went to do so. I hope our weekly lying Letter tells one of you, in saying you swore. We cannot hear from any body else any thing, therefore I desire to hear from yourself, what you said, and also to what end you wrote such a Letter to Mr. Bowes, and whether it was upon the 19th. day of August, my Cousin Ireland lent you that Money, you would have borrowed of me. These particulars fail not to give me satisfaction in, as soon as you can, and you will oblige me to desire to continue  
Your most Loving Aunt, Ja. Harwell. July the 14th.  
Your Cousin remembers her Service to you.  
Another Letter from Madam Harwell to her Nephew Robert Jenison, Esq  
Nephew,  
I Have expected to hear from you these three or four post-days past, but could not. I understand now by our common-News-Letter, why you went to my Lord Shaftsbury. It says, you are sworn that you saw Mr. Ireland upon the 19th. day of August last in London, and other things, which I no more credit than That, which I am sure is most false; and that both I, my betters, and several others, whose faces you (I believe) never saw, will be deposed, if we were to die the next minute after, What! did you think to confront us all, that appeared so lately, as we did, to give testimony to the truth? and many more will appear, if occasion be. I stand in admiration of your actions, (God forgive and amend you:) you have done your Self, Soul, and Body, the greatest Injury imaginable; and if there had been any such thing, you were an Ill Subject to Conceal it so long. I will assure you I would not, had he been the nearest Relation I had had in the World: I prefer my King's Safety, before any Creature's in the World. I have been so principled, that (thanks be to God) I am not ignorant of my Duty to my God, nor of what is Loyalty to my King. I am sure you have been taught better things, than you practise. You want the Counsel of your Good Mother, and affront her Relations, (which were (I think) most near and dear unto her,) upon your first acquaintance with them, most strangely. I will take leave and assume some Authority of a Mother, but not to command, but do beg and entreat you to retire and repent. Repent, with bended Knees and weeping Eyes humbly beg for pardon. I think, God hath permitted you to fall into this great error, as a punishment for some sin committed, very displeasing unto him. If you were my own, and only Child, I would say the same. I have prayed for you many years daily, before fore I ever saw you; and you have now more need of prayers then ever. What if one of those kind of Apoplectical fits should seize upon you (which God forbidden) that by Report you had in your Great fit of Sickness, when you lay Dead, and they forced Life into you by Torments? I believe your Head continued ill long after, and fanciful, although you were not sensible of any pain; and the wicked Enemy wrought upon your humour: both together brought you to do what, is said, you have done. I speak these things to you with a sorrowful heart, and weeping eyes. I cannot rest night nor day, I am so sad, and  
Your most afflicted Aunt, Jane Harwell. July the 28th. 1679.  
On these three last Letters I shall only make this ensuing Comment.  
1. The particular respect mentioned to me in them, or any of them, I take in good part, and shall always acknowledge, and endeavour to requite by like offices of Civility: but the allegation of a deluded Fancy, and of a Sickness, which it pleased God to visit me with about three years since, are so extravagant and foreign to the thing in hand, that they need no other confutation but the bare reading; and which I should not have thought worthy of the Reader's View, (as thereby laying open the weakness of some of my female Relations,) were it not to show the extraordinary Zeal and Care that hath been used, by all probable ways and means, to Stifle my Evidence, which hath so far transported some, as to engage them to make use of chimaerical arguments, rather than none at all: so that (were it not for grating too much on the Imbecility of their Sex) the Imputation of Fancy might more truly and justly be retorted upon Them.  
2. It is no wonder, that these two Persons, understanding what I had deposed touching Mr. Ireland's being in London the 19th. of August 1678. should take offence thereat, and endeavour by all the Artifice of words used in their said Letters, to draw a Retractation from me, since what I had deposed as aforesaid, did plainly contradict the Evidence by them given at the Trial of the Five Jesuits. 'Tis true, I have a friendship for my Relations, but a greater for the Truth, to which all our particular concerns aught to veil. Neither could any thing, save the Power of Truth, have obliged me, in this matter, to run counter to so many of my Relations as I have done. But I thank God, notwithstanding the censures of others, I have a clear Conscience in this particular, as having witnessed nothing but the Truth: which I speak not, as a person engaged to salve and justify my own Credit, (being as ready to retract an Error, upon Conviction, as to commit it;) but out of a full assurance of my Innocency, and satisfaction of my Conscience, than which, in case of Gild, next to God, there cannot be a Greater and Severer Judge.  
3. If my Opposers did not conclude my Appearance and Testimony to be extremely prejudicial to their unlawful Designs, I should never have undergone so many Scandals, nor had so much Dust raised about me, to fully (if possible) and disparage the Truth, that I have endeavoured to deliver; which yet (I hope) will make its own way, notwithstanding all the opposition raised against it.  
Lastly, As the Reader upon due consideration of the foresaid Letters will find, that they do all agree in the Design to oblige me, against the Dictates of my own Reason and Conscience, to Retract what I had said, and to suppress what farther I had to say, (though the Discovery might be of great importance to the Safety of the King's Person, and his Government) rather then any thing should Reflect to the Scandal and dishonour of that Religion; and consequently may learn, that it is most unsafe to hold any Communion with that Church, or rest under the Conduct and Influences of it: So I conceive the different Applications, and Arguments used in those Letters, to persuade me to that purpose, may be some inducement to others, who read them, as well as to myself, to have a different Opinion of the several Orders of that Church; and above all, to detest the Society of Jesuits, who have attained to that Ability, (as the Top of their Perfection) in pursuit of their own Interest, to violate all Laws, Natural, Civil, and Divine, and to teach others so. Thus my unhappy Brother most industriously labours to debauch my Conscience to a suppression of the Truth, or to a profession of Ignorance of that I know, whilst he pretends to design nothing, but that I should assert the Truth: And despairing of gaining this from me, would now Charge me as one that hath debauched his own Conscience; and denounceth against me the pains of Hell-fire, as the just Reward of my Offence. And I could hearty wish, that this were done in Charity and kindness to my Soul; but have just reason to fear it done in Design, that this Truth, which he would have suppressed, and is like to come forth, may not find Credit from my Mouth, after the Disparagement his Letter hath cast upon me. But whatever Character he hath given me, as I am not conscious to myself of any Gild thereof, so I reasonably hope, that that sort of Men, who have given reason not to believe them when dying, will find little Credit whilst they live, at least in matters concerning the Interest of their own Order, or tending to the Vindication of their own Innocency. And that the Difference forenoted between the Professors of that Religion may better appear, it is farther observable, that the Two other Letters are written by Persons not only of a softer Sex, but Persons educated under a more gentle and more moral Discipline, then that of the Jesuits School: and therefore, though they all came upon the same Errand, yet these latter speak a far different Language from the other. These well knowing my Education, temper of Mind, and course of Life, as did also my Brother, had not the Confidence, with him, to censure what I had said and discovered, as the Effect of a Debauched and Depraved Conscience. Nor did they judge that I could wittingly and willingly injure any one by a false Report; but impute my Discovery to some Distemper of Mind and transport of Fancy, occasioned by some Sickness three years ago. There is no Malice in this Allegation, nor should I have taken notice of the thing, had not they gone about to persuade the world, and myself also, that the matter was really so, when I made this Discovery. And now I shall give it no further Answer, then by Appealing to those that conversed with me at that time, and who could not be ignorant of so notorious a Circumstance, if any such thing were.  
But I'm really beholden to these my Relations for their Two Letters, which coming from those that knew me well, (and at this time no good Friends to me) will be more than sufficient to balance that single testimony of my Brother, who, to detract from my Credit, hath Characterised me as a Person of no Conscience or Integrity.  
Having thus (after some Contest in myself) conquered the main Difficulties, which hindered my Discovery, I proceed on to give a farther account of my knowledge of this Detestable Conspiracy. To omit then my Two former Informations, taken upon Oath before Edmund Warcupp, Esq one of his Majestie's Justices of the Peace for the County of Middlesex, the first given in the twenty sixth day of June 1679. the other the second day of July following, as being already published in print, in my Former Narrative and Depositions, Collected by Charles Chetwind, Esq of which mention is made before; I pass on to Two further Informations, taken also upon Oath before the same Justice of Peace, and by Him transmitted to the Clerk of his Majestie's Counsel, the one dated August the 2d. the other the 6th. ditto 1679. which are here annexed verbatim.  

The further Information of Robert Jenison of Grayes-Inn, Esq taken upon Oath, this 2d. day of August, 1679. before me Edmond Warcupp, Esq one of his Majestie's Justices of the Peace in the said County.  
THis Informant saith, 
Midd. ss.  That it being generally reported, that the Evidence against Sr. G. Wakeman was full, he, this Informant, was not so careful to recollect the further discourses he had had with Mr. Will. Ireland before the said Trial, as he hath been since. And upon the most serious examination thereof, he doth very well remember, that in the month of June 1678. the said Will. Ireland did say, that it was an easy matter to poison the King, and that Sr. G. Wakeman might easily do it, having a great opportunity, by being the Queen's Doctor. Which discourse, this Informant doth verily believe, the said Ireland used to this Informant to induce this Informant to his further intentions, being, as this Informant believes, assured of this Informant's secrecy from Mr. Tho. Jenison his Brother, and from some obligation the said Ireland had laid on this Informant by lending him Twenty pounds, which he said was the St. Omerians money. And this Informant farther saith, That upon the 19th. day of August following, he the said Will. Ireland, at his Chamber in russel-street, did earnestly press this Informant by various Arguments, to be instrumental in bringing in Catholic Religion, urging how meritorious it would be, and how much to the Glory of God: and thereupon offered to cause the said Twenty pounds to be remitted to this Informant, if he would be assisting to the taking off the King, and would be one of those that would go to Windsor about it. But this Informant did answer, That he would not for twenty times twenty pounds have a hand in the death of the King. Whereupon the said Ireland replied, Will you do nothing to bring in the Catholic Religion? To which this Informant did say, That he did not believe It would ever come in by Blood. Upon which, the said Irel. replied, What? would you not have Religion to flourish in England again? Whereto this Informant answered, If it were done (meaning if the King were taken off) so, and well. But this Informant said, he would have no hand in it: But the said William Ireland, not being satisfied with this Informants Answers, pursued thus, Do you know any Irish Gentlemen of our Religion, that are stout and courageous? Upon which, this Informant replied, The Irish Gentlemen were commonly so; and did name Mr. Levallyn, Mr. Thomas Brahall, Mr. Karney, three Irish men, and Mr. James Wilson, being all Gentlemen of Grayes-Inn, of whose names the said Ireland took particular notice in writing, to the best of this Informants remembrance; and this Informant did then tell the said Ireland, that he believed, no men of estates would be concerned in that affair; and especially Capt. Levallyn, who was heir to a good Estate, unless the Pique which he had to the King, might induce him to it. And this Informant further saith, that being with the said Thomas Jenison and another Gentleman, about the latter end of April, or beginning of May 1678: (whose name he now remembers not) in the said Ireland's Chamber, there came one in, who, after some private discourse with Mr. Ireland departed; and after he was gone, the said Thomas Jenison told this Informant, 'twas one Mr. Oats, who had been a Parson, but was come over to them, and that he was a brisk jolly man, and well worth his acquaintance. And he further saith, that about the time that some Regiments were drawn together upon Hownsloe Heath, the said Thomas Jenison told this Informant, he had a matter of great consequence to impart to him; adding, that there was a Design on foot, so laid, as it could not be discovered, in which most of the greatest Catholics in England were embarked; and that it would be of great advantage to this Informant, to embark with them, and that he could not be in greater danger than they; and that he would acquaint this Informant with the particulars, after he had received the Sacrament of Secrecy, which he engaged this Informant to do upon the next Holiday at Sr. Philip Terwitt's House in Bloomesbury; but this Informant neglecting so to do, he miss the opportunity of being further informed. And this Informant then wishing he had had a Commission in the new Levies, the said Thomas Jenison replied, that he would get him a Commission from the Duke of York: whereunto this Informant returning answer, How can that be, since all the Commissions are now granted and full? The said Thomas Jenison answered, I will tell you that hereafter, therefore let me know how I shall send a Commission to you into the Country with safety, he knowing this Informant intended suddenly to go into the Bishopric of Durham. And this Informant very well remembers, there happening some discourse about the said Parson lately come over to them, the said Thomas Jenison said, that that Parson was engaged in the design: whereto this Informant objected, That a reconciled enemy ought no more to be trusted, than an open foe: but the said Thomas Jenison answered, they were sure enough of him, and that once reconciled, they were the more resolute and trusly. To which opinion this Informant submitted, instancing Dr. Godwin and Dr. Baily, as being zealous Catholics, although they were Protestant Converts. And this Informant further saith, that he was in Shinfield Parish near Redding in Berkshire about the time of Coleman's Trial, where he met with Mr. Cuffell a Romish Priest and Jesuit, who then much blamed the said Coleman, saying, he believed he was infatuated, to suffer his own papers to be taken, upon discovery of the Plot, whenas he had given notice to Mr. Harcourt, Mr. Ireland, and the rest of the Jesuits, to burn or secure theirs. And he very well remembers, that amongst other discourse, this Informant spoke against the opinion that Bellarmine, Mariana and Suarez maintained, touching the Power of the Pope, to depose Kings: upon which, the said Mr. Cuffell mentioned a sentence, which he said Bellarmine quoted out of the Scripture for that opinion. And this Informant also very well remembers, that Mr. Tho. Jenison and himself discoursing of the Pope's Power about deposing of Kings, affirmed that that Doctrine was not laid aside.    

The Further INFORMATION OF Robert Jenison OF Grayes-Inn, Esq Taken upon Oath AUG. 6. 1679. be before me Edmund Warcupp, Esq one of His Majesty's Justices of the Peace for the County of Middlesex.  
THIS Informant saith, that after he had, upon much importunity of Mr. William Ireland upon the 19th day of August 1678. named unto him Captain Levallyn, Mr. Kerney, Mr. Brahall, and Mr. James Wilson to be stout and courageous Gentlemen, as in this Informants former Deposition is contained, the said William Ireland did ask or require this Informant to go down with the said Gentlemen to Windsor, to be assistant to them in the taking off the King, which this Informant refused, saying, he would not have any hand in the Death of the King, saying, No men of Estates would engage therein, as this Informant believed. And the said William Ireland did approve of the said four persons named as aforesaid by this Informant, as fit for the design: and declared, that he knew Mr. Levallyn, and Mr. Kerney, before this Informant had named them. By which, this Informant did apprehend, that he might have communicated with them of the said design for Windsor, before the nomination aforesaid. And this Informant further saith, that upon the day that this Informant received the 20 l. lent unto him, this Informant, as in his former information is mentioned, went with his Brother to Mr. William Harcourt's Chamber in Duke-street, to return thanks for the obligation in consenting to lend the money. And Mr. Thomas Jenison did let fall some expressions to the Purpose following, viz. If C. R. (meaning the King) would not be R. C. (meaning Roman Catholic) he should not be long C. R. meaning Carolus Rex: and further added upon discourse, that the King being deposed, he was no longer King, and it were no sin to take him off. And if it should be discovered who did it, perhaps two or three might die for it; but denying the fact, the matter would soon blow over. And he further saith, that much about the same time, discoursing of the design, wherein the greatest Catholics in England were embarked, the said Mr. Thomas Jenison did name my Lord Arundel of Warder, my Lord Bellasis, my Lord Powis, and two or three others, whose names this Informant does not now remember, that were to be great Instruments in promoting the Catholic Cause: and they had often attempted the Lord Ireasurer, and had at last made him theirs. And he further saith, that upon the 19th day of August 1678▪ aforesaid, Mr. William Ireland did ask this Informant for the 20. l. lent unto this Informant upon Bond, as aforesaid, although the same was not then due: and further said, he wanted 80. l. having then occasion for that sum; but this Informant answered, that his allowance from his Father was but 80: l. per annum, and he could not spare much out of it. And he further saith, that the Commission which the said Tho. Jenison promised to obtain for him from the Duke of York, was delayed, and not to be sent unto him, until such time as the taking off the King was accomplished, as this Informant did understand from the said Thomas Jenison. And this Informant knows, that Mr. Kerney and Mr. Coleman were well acquainted: and this Informant doth humbly beg pardon of His Majesty and the Kingdom, for concealing thus long the treasonable practices against his Sacred Life and Government and the Protestant Religion, which this Informant doth say, was occasioned, by reason, he, this Informant was unwilling to impeach his own Brother Mr. Tho. Jenison; and as unwilling to accuse himself, being descended of a Loyal family: but remorse of Conscience hath now prevailed upon him, to give the Accounts, contained in this and his former Informations, which with what shall further occur to his memory upon Discourse with some, to whom this Informant communicated formerly the same, this Informant will be ready upon all occasions to prove, for His Majesty's service. And further at present this Informant saith not.  

THough the matters contained in the two Informations aforegoing, are so clear and evident, that they need no Paraphrase to explain them; yet I think fit, for my own, and the Readers satisfaction, to take notice of these Particulars following:  
1. That my Informations, as well in this, as my former Narrative, are cantoned out into diminutive parcels, and not continued in an entire Webb, partly for relief of my memory, and partly, because my consent to these matters, being not voluntary, but in a sort constrained, I was the less solicitous to keep a methodical Register of them in my own mind: whereas, if I had been a Contriver, or at least, an active Consenter thereunto, I should have framed such an Idea of them within me, that the whole contexture, exhibited to public view, would have appeared a continued series of affairs, without any Chasm or interruption at all. My frequent breaks do sufficiently argue, I was so far from being a Grand Engineer in this matter, that I was, as unwillingly-willing drawn to the knowledge thereof: And when it was discovered to me, my concealment, rather than my activity, was a great part of my guilt.  
2. Besides the grounds formerly mentioned, quickening me to this discovery, I will not deny, but self-preservation had some influence upon me, to expedite the Discovery of the Four Ruffians, who were designed to have murdered the King; for a Gentleman of my acquaintance, having informed me the day after Sr. George Wakeman's Trial, that one of those Four persons was come in to the Committee of the Council, had confessed his guilt, and upon hopes of Pardon, had proffered to discover his Accomplices: This wrought so far upon me, as knowing myself to have nominated those Persons to Mr. Ireland, (though with some reluctancy, and being pressed thereunto by his frequent importunities) and being otherwise concerned in this affair, as far as I have herein mentioned; presuming also that His Discovery, if made, would reflect upon me, I was so far willing to provide for my own safety, (other motives also concurring) as to anticipate his feared Discovery, by making one of my own: which passage, though it savours of humane frailty and timidity in me, and therefore may seem to take off from the Honour of my Undertaking, yet I choose rather by this ingenuous confession to expose myself, than to conceal any minute or particle of the Truth.  
3. The particular discourse I had with Mr. Ireland, and our mutual Replies and Rejoinders mentioned therein, doth again occasion me to resume that pretty Fancy, which my Aunt and Niece above mentioned dandled in their own minds, and at last tossed it to me; as if all were but an apparition or an illusive thing. What! was there ever any such man, as Mr. William Ireland? Were his Trial, Condemnation and Suffering real things? Did ever any man see, or converse with him? If so, certainly I may put in for a share, and that at the time by me deposed. Must all things be resolved into mere Fancy? Is the whole World but an imaginary and enchanted thing? Do we live in the Region of K. Oberon, and his Fairies? Do we converse only with Ghosts, and combat Shadows? If such Doctrines as these may take place, it is to be feared, That Heaven and Hell will at length be judged but mere Phantasms of the same mould, until the latter come to be realized unto us, by our enduring of its torments justly undergone for our Sceptical and Atheistical incredulity. I speak this to the Generality of others, not in reference to my Aunt and Niece, whose superlative Zeal for the Credit of their own Religion, hath (I know) occasioned this Transport in them.  
4. The particularity of that discourse, which alternately passed betwixt Mr. Ireland and myself upon the said 19th day of August 1678. mentioned in my Depositions aforesaid, will, I doubt not, raise up amazing considerations in the Readers, when they shall recollect and compare Mr. Ireland's confident asseverations of his innocency at his death, and my discovery of his guilt, yea, he was the man, who then dealt most earnestly with me, (nay, he seemed more importunate than my own Brother at other times) to induce me to their purposes; we managed arguments pro and con; we gave Answers, and adapted replies, and yet all this must be nought, but a scenical thing, and a mere delusion of the Fancy. Let us wholly resign our belief to blind impliciteness, if our own eyes and ears may not be trusted about their proper objects. For my part, I will not judge of any man's future estate, as to the eternity of another world; but certainly, it must be a great mistake, to go out of this, with an Untruth in ones mouth. I love to tread softly on the Graves of the deceased, and therefore shall no further aggravate: only my desire is, that the consideration hereof may engage all private Christians (of what Persuasion soever) to look to the choice and sincerity of their Spiritual Guides. It was a remarkable saying of Sr. Thomas More, That he would not pin his Faith on another man's sleeve, because he did not know whither he would carry it: which, though urged by him against the Protestants, and worded, according to the facetiousness of his Wit, yet contains in itself an excellent Moral; To believe as the Church believes, and vice versâ, is a Circular arguing, bad in Logic, but worse in Divinity; for every man must be saved by his own Faith, and none can go to Heaven by a Proxy.  
5. The Zeal of the Romanists for the propagation of their Opinions, (which is the womb both of all their former, and present designs) ought, in my judgement, to be rather rectified than condemned; provided they elected just and lawful methods, subservient to that end, for evil is not to be done, that good may come thereof. If Xavieres travels to the remotest Indies, were only to promote the interest of Religion, (by him judged to be the best) without a mixture of Jecular concerns, his Memory may come under a mild, (perhaps I might add, a laudable) censure. I know, 'tis very difficult to extirpate a deep rooted Custom, and habituated opinions stick close by us, men are so hardly reclaimed from inbred superstitions, that they labour what they can, to propagate and promote them. Hinc illae lacrymae. We have a strange story in our Chronicles, which, as not altogether impertinent to the matter in hand, for the Readers divertisement, I shall here insert. King John, being vexed and oppressed by his Barons, sent a private message (deeds of darkness hate the light) to Admiralius Murmelius King of Morocco, 
Matth. Paris.  then also enjoying a great part of Spain, (the messengers are named by the Historian, whereof one a Clergyman. Strange! That Salt should lose its savour,) proffering upon condition of his aid and assistance, to resign his Kingdom to him, and to become his Tributary, (King John was well skilled in trucking of Kingdoms, having done the same to the Pope before) and withal to renounce the Christian, and receive the Mahometan Religion from Him, (the Vantage given in, was more worth than the bargain.) The Moorish Amin told the Ambassadors, That he himself had lately been reading the Epistles of S. Paul, wherein he found many things that liked him well, only one thing he blamed in him, that he followed not that Religion in which he was brought up; but for his part, he was so far from persuading him (our King John) to change his Religion, that if he himself had been without one, he would have chosen His: only he thought, it was every man's duty to persist in the Religion under which he was born: And so in great dislike, dismissed his Ambassadors. I allege this story, to denote the power and force of Custom, which is most tenaciously adhered unto in things of the mind. I know True Christians have a better Rule; and that no Custom can justly prescribe to Christ and his Apostles, or the True Followers of them both, whose Doctrine ought to be the Standard, by which Ours is to be rectified and reform. I shall not embark in the particular Controversies, agitated betwixt Rome and the Reformed, as being but lately initiated in their perusal: but thus much I have already learned, That no error and abuse ought to plead Antiquity for its privilege: hoary hairs are no Crown, but when they are found in the way of righteousness: but by lawful Authority grievances of this nature may be rectified; and that in a corrupt state of Ecclesiastical affairs, and a separation therefrom, 'tis not he that taketh, but that administereth the occasion, who is the true and proper Schismatic. But to return;  
6. My Brother Thomas Jenison's activity in these affairs, comes next to be taken notice of, as far as I have been necessitated to bring him on the stage. Here, I confess, I have great tenderness: for though he communicated many things to me, yet I was loath to discover them till the very last; and not then neither, till upon assurance of Indemnity for Him as well as myself. I was here once in wavering circumstances, and somewhat divided betwixt hope and fear, being willing to save my own Brother, yet not to endanger the Father of my Country; but at last the best scale weighed down the other, having this consideration cast into it, That the safety of my Brother, Self or Family, were not worthy to be named the same day with that of His Majesties. The particular Method which I took to save my Brother harmless, though I knew him to be so guilty as I have declared, I shall not scruple to subjoin. First of all, I presented a Petition to His Majesty against the single Testimony of Mr. Oates, than his only Accuser, (of which intimation is given before) it being indeed indicted out of pure Zeal for my Brother's preservation. Finding little advantage thereby, the Sunday before the Order of Council for both our Indempnities, (to be mentioned by and by) was obtained, I went to some Lords of the Council, and had assurance from Them, in the Name of His Majesty, that my Brother and other Relations should not be prejudiced by my Informations; before which encouragement, neither of my Two Informations were given in, but purposely suspended till such assurance given: after which, a private Council was called on purpose to receive them, to whom they were accordingly presented. The Lords having also given a promise before, That at the sitting of the next full Council, effectual Orders should be obtained from the Board, for the full ascertaining of the said Indempnities; which promise the Noble Lords concerned, were pleased punctually to perform, to my great and signal encouragement. The Copy of the said Order follows.    

AT THE COURT AT Hampton Court, This 7th Day of August 1679.  


Present  
The Kings Most Excellent Majesty,  
Lord Archbishop of Canterbury,  
Lord Chancellor,  
Lord Precedent,  
Duke of Monmouth,  
Duke of Lauderdale,  
Marquis of Worcester,  
Earl of Bridgewater,  
Earl of Sunderland,  
Earl of Essex.  
Earl of Bath,  
Earl of Hallifax,  
Earl of Radnor,  
Viscount Fauconberge,  
Lord Cavendish,  
Mr. Secretary Coventry,  
Mr. Chancellor of the Exchequer,  
Sr. William Temple,  
Mr. paul.    
RObert Jenison of Grayes-Inn, Gent. this day attending His Majesty in Council, to make very considerable Discoveries in relation to this Horrid and Damnable Popish Plot, against His Majesty and the Government, and fearing that what he should now, or hereafter declare, would prejudice his Father, his Brother, his Sisters, and one Mr. John Smith; His Majesty, for his greater encouragement to proceed in so good a work, was pleased to Declare, That whatever he should at this, or any other time, in the course of his said Evidence reveal, which may any way touch or relate to any of his said Relations, should not be made use of to their prejudice upon any Account whatsoever; But that His Majesty would take some Order (with the Advice of His Council) for the Indempnifying of the said Persons therein. And was further pleased to declare, That if the said Persons, or any of them, should come in, and discover their Knowledge also of these matters, That He would grant unto them, or any of them, as full and ample a Pardon, as the said Robert Jenison himself should now have, or that any others have, or aught to have had, for their Discoveries of this matter. And he would take the said Robert Jenison into His Royal Protection. And was further pleased to order, That a Memorial of this Declaration be entered in the Register of the Council Causes, for the more Public and ample Manifestation thereof.  

This is a true Copy of the above Declaration, remaining in the Council Office in my Custody this 13th day of August 1679.  
Thomas Dolman.    

THough a Text Royal, (such I esteem an Order of his Majesty in Council to be) is a Comment to itself; I mean doth sufficiently illustrate and honour the subject it dilates upon, yet, 1. I should be guilty of great Ingratitude, a Crime abhorrent to my Nature, if I should not thankfully accept his Majesty's Grace and Favour, and publish my Obligations thereupon to the whole world; for thereby, of one obnoxious to his Laws, and in the Eye thereof, an Enemy to his person, in concealing the Treasonable actings of others, besides the guilty accession of my own Crime, as far as I have before acknowledged, I am restored and rendered to be Rectus in Curia, and further encouraged by his Royal Protection to pay him the greatest service and duty I am able to perform.  
2. And the truth is, there is some necessity of more than ordinary Protection to all concerned in these Discoveries; for the confluence of Papists to this Town, notwithstanding his Majesty's Proclamations to the contrary, giveth opportunity to so many Cabals, that his Majesty's Witnesses are in continual danger, which makes some persons (and those not inconsiderable) rather to conceal what they know, at present, than to expose themselves to restless Adversaries, who have so great a mind to vent their malice on all those who are Instruments in crossing their Designs: It is wittily said by One of the Jesuits, 
Fuller's Ch. Hist.  That they never own ill will to any man, because they usually make present payment thereof; yea they sometimes antedate their punishment, to prevent their feared and forejudged harms. I will not deny but this consideration had some influence also on me to retard my discoveries, especially knowing that the Jesuits have revengeful Instruments enough at their command, and no man in himself is of so vile and abject a life, but if Satan let lose the reins to malice, he may be Master of another man's. Hence it is, that Assassinations and Murders are more frequent in Popish Countries, than I hope by God's goodness and his Majesty's Justice; they will ever happen to be in This, though our late times have afforded too many Instances thereof. But having conquered this difficulty in myself, my loitering and remissness before, will now cause me to make the more haste, as he who goes backward, doth it to take the greater leap.  
3. The insertion of my Father's (and of my other Relations) Names into this Order of Indemnity was desired by me ex abundantii cautela, for it having (with probability of truth) been affirmed, that there were few considerable Papists in England, but were acquainted with the Plot, and knowing our Family to be in that List, I was loath to hazard his safety to any malicious Romanist, who, by the Reason of his embracing the Protestant Religion, might enviously accuse him, of what he is not guilty; otherwise he was not at all concerned, save in what he heard from me, viz. part of that discourse betwixt Mr. Ireland and myself, mentioned in my Letter to Mr. Bowes, formerly printed, and that was in dark and obscure terms, and applicable several ways, which caused him to give less heed thereunto.  
4. The Clause encouraging me to further Discovery, I cheerfully embrace, resolving to make use of it in convenient time, for at a Council held on Thursday, August the 28th, at White-Hall, I declared that I had further Matter to charge some of the Ruffians withal, but in regard I sought the destruction of none, I moved rather for a Proclamation to be issued, allowing them forty days time to come in, with promise of Indemnity, in case they would discover; which being accordingly granted by His Majesty's Clemency, and shortly to be published, I judged it conducing to His Majesty's service to supersede my Evidence till that time be expired. The same Excuse I plead for some other reservations, which a little time may make more seasonable.  
5. Next to the great Obligation that lies upon me, by his Majesty's most Gracious Disposition, expressed in the aforesaid Order, to proceed in this service; I find no little satisfaction and comfort, that my Father is not only pleased to approve of what I have done pursuant thereto, but also to oblige me to Constancy and Diligence for the future in performing my Duty therein by his express Command.  
I think it may be satisfactory to the Reader in the next place to insert two Letters directed to me by Mr. Smith, formerly Confessor to my Father, and Resident in his Family, which will serve in some measure to satisfy the World, that what I have given in Evidence concerning this matter, does not proceed from any new or late Suggestions or Inventions of my own, but are delivered according to the truth of Fact, as it has formerly come to my knowledge.  

Mr. John Smith, Late a Romish Priest, his Letter to his Cousin Robert Jenison, Esquire.  
Walworth, Aug. 15. 1679. Co. Jenison.  
I Have received your last Depositions, whereby I was truly satisfied, and likewise your Father, who gives you his Blessing, and twice his Blessing, for discovering more if you can. What you have said in your Informations, you have obscurely heretofore intimated to me, in which I am willing to justify your just Proceed against those Popish Emissaries.  
I remain Your Affectionate Cousin and Servant, John Smith.   

POSTSCRIPT.  
ACcording to your next Letter I shall inform you of all you have said to me, I have it all in Writing, and efficacious to the proving of a Damnable Plot (though you told it me in very obscure terms) but, blessed be God, you prove, as I believed, a Loyal Subject: And for what you have done, I will venture my life against any Papist in your justification.  
Pray discover what Papist Gentry you can, and learn what you can of your Brother.  
All the Papists in the Country will do you and I all the prejudice they can: Act you the part of a Royalist, and I will the part of a Defender.   

Vera Copia.  
Tho. Dolman.   
Mr. John Smith, Late a Romish Priest, his other Letter to his Cousin Robert Jenison, Esquire.  
August. 19 1679. Dear Cousin.  
I Have had and heard from you, in Obscure Terms, that which made me believe you had some knowledge of the Plot; and that Ireland and your Brother were not only tampering with you, but also endeavouring to entice and induce you thereunto, as now I find by your Depositions upon Oath; your often Discourses and Disputations about the Wolvish Jesuits (as I often termed them to you) and their Actions, pro and con, and sometimes passionately, argued in my Opinion you to be one of their Votaries, yet with a remorse of Conscience, as I often perceived by your now and then change of colour, caused me to make a short Contraction of our Say and Discourses assoon as we left off, all which I have by me ready to produce; they are material, and will undoubtedly fortify and strengthen not only your Evidence against those Traitors and Jesuitical and Pharisaical Bloodsuckers, but also satisfy the whole world how legally and deservedly they have suffered, how inhumanely and beastially (though Jesuitical like) they died, how your now proceed and Depositions are not groundless or malicious, as many would have them, but true, just, and legal, how your understanding and quick apprehension of my often saying to you, that the Obedience of a Subject to his King, is inviolable and cannot be dissolved, and how well and religiously you pondered this general Duty, enjoined upon all men by God himself, that is to eschew evil and do good, especially in the Allegiance of a Subject unto his Sovereign, (a duty so often commanded by Scripture) so that by the well observing or vilifying of it, not only a Kingdom, but a King, a sacred person, is soon preserved or destroyed; the Evil then which a Subject is to eschew in respect of his Sovereign, is not only in Action, but also in Words and Cogitations; the good he is to do out of Obedience and in true Allegiance, is not only to pay Tribute unto his Sovereign for his Regal support, but also fight his Battles with Joab, adventuring his life with David, and revealing with religious Mordecai, all treasonable Designs and Attempts, to pour out Prayers and Supplications for his welfare and safety, to esteem and honour him from the Heart and out of Conscience, as the Anointed of the Lord. Thus are all Subjects commanded by the old and new Law, to honour, serve, preserve, and obey their King, and not to lay violent hands on his Sacred Person, but to secure and defend him with the hazard of their lives, notwithstanding the Pope's arrogant presumptive Power (and Antichristian Doctrine) in discharging all Subjects from their Allegiance, absolving them from their Oaths of Obedience, and giving them Licence to bear Arms, and offer violence to their King (a most Licentious, Impious, Irreligious and Diabolical Principle) contrary not only to the Laws of the Kingdom, as you may find in Bracton's Customs of England (he was Lord Chief Justice under King Henry the Third) Freemen and Servants are subject unto his Power, as also whatsoever is under him, & ipse sub nullo, nisi sub deo, no man then ought to presume to examine his do, much less to oppose them by force or violence; it is contrary to the Law of God also, where it is said, Where the Word of a King is, there is Power, and who may say unto him, What dost thou? This Power is given by God who counselleth, To keep the King's Commandments, and that in regard of the Oath of God, for he doth whatsoever pleaseth him. An evident Testimony, that no mortal man, whether Pope or Priest, have, or aught to have, either Power or Superiority over a King; as you may see further how St. Paul commanded every Soul to be subject to the higher Powers, Rom. 18. he acknowledged himself subject unto Caesar; and no wonder when Christ himself paid unto him Tribute, and confessed one of Caesar's subordinate Magistrates, Pilate, to have Power over him, and that given from above, John 19 St. Peter likewise writing to his Fellow Presbyters, whom he exhoreth to feed the Flock of God, that they would submit themselves unto the King as unto the Superior, 1 Pet. 5.2. 1 Pet. 2.5. Chrysostom says, The Office of a Priest is only to reprove, and freely to admonish, and not to move Arms, Sedition, or Rebellion, nor to use Bucklers, nor to shake a Lance, but only to argue, and freely admonish. Tertullian, speaking of Kings, says, Ind illis est potestas, unde spiritus; thence have they their Power, whence their Spirits. Irenaeus saith, cujus jussu nascunter homines, ejus jussu constituuntur principes; by whose appointment they are born Men, by his appointment are they made Princes, and not by the Pope's, who were in former times both elected and deposed by Emperors and Kings, and no wonder, when the High Priests themselves were subject unto Kings, and punished by Kings for their Offences, 1 Sam. 22. 1 King. 5. 1. King. 2. Optatus saith, There is not any man above the Emperor. Chrisostom saith, No man is equal to him upon Earth. St. Cyril and Agapetus affirm the same. Pelagius, the first Roman Bishop of that name, wrote these words unto Childebert, King of France, With how great study and labour are we to strive, that for the removing the scandal of suspicion, we may minister the obsequiousness of our Confession unto Kings, unto whom the holy Scripture commandeth us to be subject (this not five hundred years after Christ.) Gregory the Great, Bishop of Rome, confessed, That Power was given from above unto the Emperor above all men; and further saith, I being subject unto your Command, not out of feigned Humility, but out of Conscience and Duty, etc. Otho, the Emperor, deposed John the 22th for his impure and vicious life. Therefore, Dear Cousin, let this and your own experience not only satisfy you of the Papal Infallibility and Usurped Power, but also move you to recollect your Memory, as to the enlargement of your Evidence; not only against those Jesuitical Wolves and Pope's Emissaries, but likewise against all other Traitors and Malefactors in this Hellish Plot concerned to your knowledge; and assure yourself that I will assist you with all that you have (as I may well say under a Jesuitical Veil) related to me, whereby I hope you may remember more than I have seen in your last Deposition, by this means, and no other, you may recover your lost Credit, serve your King and Country, and hope for the Blessing of God and your Father, who obliges you, upon the duty of a Son, to inform all you can, and against all you can: My affectionate good wishes and Prayers shall be for ever for your welfare and safety. I am, dear Cousin,  
Your Affectionate Cousin, and ready Servant, John Smith.  
Let me hear from you as soon as you can.  

Note, That His Majesty, upon the perusal of the first of the said Letters, thought fit that the Original should be left in the Custody of one of the Clerks of the Council, with Directions, That an Authentic Copy thereof should be delivered to me: But the Original of the second is yet in my Custody.  
Robert Jenison.   
If, in the second Letter, too much Gall seem mingled with the Ink, and some bitter Expressions contained therein, it may be alleged in Excuse, That long before Mr. Smith was born, Censures more severe have passed on the Jesuits, and that by Members of the Roman Communion. Watson's Quodlibet 9 Art. 10. calls their Government Antichristian, Tartarian, Turcical, and Tyrannical, and their Doctrine about it, Paradoxal, Pragmatical, and Stratagemical. Besides, I know Mr. Smith to be of such Excellent Morals, and of so poized and just a temper, that 'tis hard to transport him to extremes: So that those Expressions seem to be extorted from him out of a just detestation of their late cruel Designs; and if the Jesuits did often hear such Reproofs, and submit themselves to be regulated thereby, it might be hoped that their Parts and Abilities would contribute to the settling and establishment of Kingdoms, and not to the destruction and ruin of them.   

ADVERTISEMENT.  
THE Reader is desired to take notice, That there are many material things more that are not convenient at present to publish, with such confirming proofs of what is herein before set forth, as will satisfy all the World, how deep this horrid Conspiracy hath been laid, and carried on, for destruction of his Majesty's Person (whom God preserve) and the Government.  
FINIS.   

ERRATA.  
PAge 30. line 38. for had not read had he not, p. 34. l. 3. for granted and full read granted out and full, p. 38. Paragraph 3. l. 4. for Aunt and Niece read Aunt and Cousin, p. 39 l. 9 for Aunt and Niece read Aunt and Cousin, p. 45. l. ult. for abundantiis read abundanti.