Morbus et antidotus = the disease vvith the antidote Or A declaration of Henry Yaxlee of Bouthorpe in the countie of Norfolke Esquire, wherein he sheweth hovv he was a papist, and how by Gods grace he is now lately converted. Published by authoritie.

A DECLARATION OF HENRY YAXLEE OF BOVTHORP IN THE COVNTY of Norfolke Eſquire, wherein he ſheweth how he was a Papiſt, and how by Gods grace he is now lately converted.

I Was a Recuſant, becauſe I was taught from my cradle to beleeue the Catholique Church by my Creede. And withall I was by all our teachers then perſwaded, that Rome, being the ſucceſſiue ſeate of St. Peter, could teach no other, but the true Catholique Faith, though all other Churches failed.

But when I found in Bellarmines booke De Rom p. lib. 4. cap. 11. that Pope Honorius is numbred among thoſe who were condemned by the 7. Councell for Heretiques. And in Melch. Lib 6. cap. 1, et vltim. Canus, that Celestinus 3. had decreed, that the woman whoſe husband falleth into hereſie may marie an other. And in Alfon. Alfonſ a Caſtro cō ra haere. 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 himſelfe, may erre 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 vt Grammaticam penitus ignorent, quî fit vt 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 beleeue the article according to the Apoſtles C … , Catholicam, without addition of Romanam, 〈◊〉 is the Catholique, not the Roman Church ſwarving from the Catholique.

But I was further confirmed, when I found many godly learned and vertuous Prieſts, as D. Bagſhawe and Maſter Iohn Collington, whoſe names I remember are to their bookes, laying open in their writings, that the Ieſuites ſpecially Father Parſons haue miſled the Popes to doe the moſt Antichriſtian iniuſtice that ever was heard of to thoſe Prieſts that were appellants to the Popes for juſtice, as you may reade in Bagſhawes anſwer and Collingtons defence, as alſo in divers other, whereof I giue you this Catalogue. viz. 1. A letter written by A. C. 2. A relation of the faction at Wisbiche. 3. A Dialogue betweene a Secula • • rieſt and a lay Gentleman. 4. Declaratio motuum ac turbationis Angliae. 5. Doct. Elies notes. Notes vpon the Apologie. 6. Important Conſiderations, written in the name of the Prieſts. 7. A ſparing Diſcoverie of Father Parſons.

Theſe Prieſts being Roman Catholickes, doe plainly declare in the ſaid bookes, that the Pope is guided by the violent faction of the Ieſuites, to do the moſt Antichriſtian injuſtice even to thoſe Prieſtes who tooke a journey to the Pope by the conſent of their brethern by appeale, to lay open the wrongs offered unto them by the Ieſuites. Yea Father Parſons cauſed them when they were come to Rome to be layd in the jaole, where they might haue been ſtarved before ever they had ſpoken with the Pope, if the French Kings Embaſſador had not with much difficultie procured them audience, as appeareth in the aforeſaid booke of Important Conſiderations, written in the name of all the Prieſts diſtreſſed and oppreſſed by the Ieſuites.

Hereupon, Collington in his defence printed 1602. fol. 24. is bould to affirme in capitall letters, that Father Parſons was ſo notoriouſly given to practiſe treaſon, and to bring an invaſion of Forreiners upon this Realme, as that even Paſquin in Rome ſpeaketh of him in theſe words: If there be any man that will buy the Kingdome of England, let him repaire to a Merchant in a ſquare blacke capp in this Cittie, and he ſhall haue a very good peniworth thereof.

And in another of the Prieſts books, you ſhall finde, that the Ieſuites guide the Church of Rome, by murthering Kings, Popes and Cardinalls: as in Quodl. p. 295.

The Ieſuites and their faction, doe deviſe and publiſh ſuch a kinde of doctrine, that ſubiects are not bound to obey wicked Princes in their temporall Lawes and commandements, but untill they be able by force of armes to reſiſt him, Quodl. p. 228. And the qualification being pretended, that though they ſeeke 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 ſuſpitions 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 croſſe their plotts and purpoſes, the Ieſuites will haue ſuch a figge in ſtore for his Holineſſe, as no Antidote-ſhall prevent or long preſerue his life after it.

When I had read theſe things in the authours aboue named, I concluded that Rome might be a part of the Catholick Church, though a member corrupted with errours, but it could not be the Catholique. Therefore I did not much marvell, when I ſaw diverſe Romiſh Prieſts come openly to Paules Croſſe 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 Babilon. 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, beleeving the true fundamentall points of Catholique faith and not partaking with her in her latter corrupted doctrine, authorized and Printed at Rome, which hath beene burnt by the Catholique Roman Authoritie in France, which I take it are theſe, Bellarmines bookes teaching, that the Pope hath power diſponendi omnium temporalia, to diſpoſe of the temporall things of all.

And no doubt but this doctrine might cauſe thoſe poore deluded ſoules to enter into the Powder plott, thinking the deede to be meritorious, as appeared by the ſpeech of Sir Everad Dighbie at his death.

An other may be Becanus his booke wherein he diſpuring of King-killing, concludeth in the affirmatiue in theſe wordes, Nihilcertius, nothing more certeine. Suarez is an other, who in his booke againſt King Iames, ſaith, That none can kill him but thoſe whom the Pope ſhall appoynt. To theſe may be added Mariana, whoſe judgement in his booke is, that it is the ſafest way to poyſon him.

Theſe bookes were burnt in France, for teaching damnable and ſeditious doctrine, even by the Roman Catholique authoritie and partie there. I meane: by ſuch Catholiques as will perſiſt in the true fundamentall poynts of Catholique faith & not be deluded with their errors. No: though the Pope himſelfe ſhould decree them. Much leſſe will they forſake the Apoſtles Creed, Extrau. cap vnam Sāctam de maior. et obed. Credo Eccleſiam Catholicam, I beleeue the Catholique Church. Though Boniface the eight, hath long ſince Decreed, That it is alltogether neceſſary to to beleeue the Church of Rome, See the grand impoſtor of the now Church of Rome, put forth by the Biſh. of Covent. & Leech feild. 1628. and to be ſubiect to the Roman Biſhop. Which thirteenth Article added by that Pope, the wiſer ſort of Catholiques in France, doe not beleeue but oppoſe with wordes, writings, Decrees, and fire; not boaſting themſelves to bee the onely Church inerrant as ROME doth, but holding themſelves to be a true member of the Catholique, proteſting againſt theſe corrupted doctrines of Rome, innovated by the Ieſuites, as appeareth by the Prieſts bookes aboue recited, of whom I give you here ſome taſte as followeth: ſome whereof I formerly mentioned.

Doct. Elye in his notes upon the Apologie pag. 9. in the preface ſaith thus: They plunge themſelues over head and eares in Eccleſiasticall affaires, with ſuch audacitie and obſtinacie as that they haue turned all topſie turvie. And in the Quodl. page 321. We find it thus of the Ieſuites doctrine: Certeinely therin is nothing elſe but fallacie vpon fallacie, error vpon errour, one contradiction encountring another. And in the booke called Declar. Mot. ac turb. in Angl. pa. 29. a Ieſuite mainteineth this moſt atheiſticall 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 Ieſuite openly and for found doctrine maintayned it firſt to his Auditours in the Schoole, and at this inſtant expreſſely in the Inquiſition doth ſay: Non est de fide credere hunc Romanum Pontificem eſſe Christi Vicarium. It is not a matter of Faith to beleeue that this preſent Pope is Chriſts Vicar. Alſo in the Quodl. pag 31. Thus we reade: To let paſſe their eronious Doctrine concerning their Generals infallibilitie of truth, for deciding of matters. Their abſurd paradoxes of Aequivocation. and ibid. pag 29. The Ieſuites every way in Printed bookes, in writings & manuſcripts, and most of all in private conference, have taught contrarie to the Roman Church. And therefore ſaith Anthony Copely pag 40. It is no marvell if in fundamentall poynts of Catholique faith they oppoſe against the Angelicall Doctor, and be therefore endited before his Hol • nes at this preſent by the Dominicans in Spayne, for Pelagians and ſundrie other kindes of heretiques; as alſo impoſtors by the Sorbonites of Paris, and all other. French Clergie, as we credibly heare. And Quodl. pag 138. Never was there any Religious order that held ſuch extravagant exorbitant irreguler opinions as they doe. Doct. Bagſhawes anſwer pag 20. ſaith thus. Father Weston and Archer are charged by Doct. Norden for defending the ſtues, to be as lawfull as the Pope himſelfe, as if they had as it ſeemeth, a very league with hell againſt the truth.

Theſe were not the firſt motiues which made me miſtruſt the Romiſh doctrine, for by my bringing up I was ſo prejudicate in mine opinion, as that I thought ſcorne to imagine that the true Catholique faith, could infalliblie be received from any place but Rome. In ſo much as when I heard of that moſt inhumane barbarous and damnable Powder plott, conceived and attempted only by Romiſh Catholiques, I was amazed to thinke that from Rome and from no other place in the world, could be received the ſaving faith. I then profeſſed it to certeine famous Ieſuites, to whom I was then devoted, that I thought to beleeue the Roman Catholique Church was as ridiculous, as to ſay Christendom Kent, or the vniverſall particuler. I was notwithſtanding then eaſily ſatisfied herein, when they told me that the meaning was not to make a particular Church to be vniverſall, but onely to intimate that no faith is truely Catholick but that faith which is taught in Rome, as they ſayd they were readie to juſtifie, and that there was no more reaſon for vs to forſake the Church of Rome for the Powder plott, then for the Apoſtles, to have forſaken Chriſt for the fact of Iudas.

And thus I reſted a while ſatisfied, Widrintons Supplic. to the Pope untill the oath of Allegiance came out. Then went I to my ſayd Father, Widrint anſ. to Fits Herb. and told him that diverſe (e) Prieſtes defended, that the King had made a lawfull oath, to try the Romiſh which of them did adheare to the true Catholik 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 onely be hanged for traytors, but looſe alſo their ſoules eternally, for wilfully denying their lawfull Allegiance. Whereupon I asked him againe, whether I might reade the ſayd bookes to informe and ſatisfie my conſcience, how to carrie my ſelfe betweene my Prince and Prelate. His anſwere was, they were hereticall bookes, and that I ought not to reade them. And he further ſaid, that I might ſpend my time better in reading Iohnſons playes, which he there offered unto me.

Then and not before I began to diſtruſt, and reading the foreſayd collections in the Authours themſelves, I perceived that all was not found that came from Rome, though I was formerly told that the Prieſts had written out of mallice againſt the Ieſuites: and not truth.

Then I conſidered what fundamentall poynts the Proteſtant beleeving Catholiques, and the Papiſt pretending Catholiques differed in. And I found in deverſe proteſtant writters, that they deny not any one poynt of reall Catholique Faith explicitely to bee beleeved of neceſſitie, or as neceſſary to ſalvation, as was made evident in the diſputation betweene Fiſher and his partner on the Romiſh part, and Doctor White and Doctor Feately for the Protestants, in Sir Humphrie Linne his houſe in Sheerelane, where the Proteſtant diſputantes maintayning, that they denyed no eſſentiall poynt of Catholique Religion, but the innovated unjuſtifiable Doctrine of Rome. They made their inſtance. Firſt Doctor Feately challenged the Ieſuites to ſhew, that for the firſt 500. yeares, any one of fifteene poynts of Popiſh beleefe (which hee then rehearſed had beene beleeved by viſible Congregation of Chriſtians, or by any one Father, or writter of note? Wherewith he droue the Ieſuites to this ſhamefull evaſion, viz. That theſe are Scholaſticall poyntes, not fundamentall. Wherevpon Doctor White Replyed, that all thoſe poynes, had been concluded by the Councell of TRENT, and therefore were fundamentall to the Papiſts. And receiving no anſwer from the Ieſuites to this Reply, Doctor White inſiſted in ſixe particular poyntes of innovated Popiſh Doctrine, and challenged the Ieſuites to ſhewe if they could, any one Father, or writer of note, for the firſt ſixt hundred yeares after Chriſt, who held any one of the ſaid ſixe poynts. Whereto nothing was anſwered, as you may ſee manifeſt in the Relation printed, 1624.

Since which time, meeting Mr. Sweete one of the aforeſayd Ieſuite Diſputants, (I asked him, why he would not yeilde as well to trie the ſucceſſion of doctrine as of names, whereas the ſucceſſion of Doctrine, and not of names was moſt materiall, to giue ſatisfaction to doubtfull 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 gett no other anſwere, but this, viz. It would have taken too long a time.

When I could receiue no better anſwere from Maſter Sweete, I immagined that hee might bee of the opinion of the Prieſtes and Papiſtes, in the firſt thirteene yeares of Queene ELIZABETHES Raigne. For the moſt of them did not make then any ſeparation from the Proteſtants, as beleeving any reall difference betweene them to cauſe them to ſeparate. For the Laity went to Church generally, and the Prieſts tooke benefices holding the Engliſh Leiturgie as good as the Latine. Becanus ſaith, Controv. Angl. If the King be an hereticke, and command us to pray at the Church with his ſubjects, (poſſumus id praeſtare) wee may doe it. And I finde ſome other Parſons treat. to mitigat. cap 2. fol. 63. Ieſuites of the ſame opinion, that Protestants are no heretiques untill that by a lawfull Iudge he or they bee denounced, convicted and condemned by name; which we aſcribe not to the Proteſtants.

I demaund then, by what rule of charity ſhall the Papiſts ſeparate themſelves from the Proteſtants in the worſhip of God now contrary to the practiſe which was before, 13. Elizabeth.

Moreover in the ſame leafe, Parſons reaſoneth thus, out of Saint Auguſtine, lib. 4. de bapt. cont. Don. c. 16. If a man ſhould (for example) beleeve the hereſie of Photinus, who denied the diſtinction of three perſons in God, and the divinity of Christ, and ſhould thinke it the true Catholicke faith, Iſtum nondum dico haereticum, (ſaith Saint Auguſtine:) I doe not thinke this man yet to be an heretique, except when the doctrine of the Catholique faith (to wit that which hath beene held generally by most Churches in Chriſtendome) be made manifest unto him.

Obſerve here that he doth not ſay the Church of Rome, becauſe that the damnable doctrin which brought forth the Powder plot, had been all ready broched and put in practiſe. And the Romiſh bookes burnt in Paris for the ſayd doctrine. Elſe hee would have defended the Faith of Boniface the Eight, That it is alltogether neceſſarie to ſalvation to beleeve the Roman Church. And ſo let the Article of the APOSTLES CREED be forgotten. For it were needleſſe to enquyre what the Vniverſall Church hath taught if (as that Decree teacheth,) it be ſufficient to ſalvation, to beleeue the now particular Roman.

Therefore I beleeve the Romiſh Catholique and Proteſtant Catholique in whatſoever they teach, according to the fundamentall poyntes of the univerſall Faith, contayned in the APOSTLES CREED. And not the corrupted doctrines of the particular Church of Rome, which the Ieſuite Diſputants, were as it ſeemeth aſhamed to defend, in Sir Humphrie Lines houſe as is aboueſayd.

Now it may bee demanded how ſo many wiſe, religious, grave and learned Romiſh Catholiques, can be thought ſo ignorant, as to beleeue the particular Roman to be the univerſall Catholique Church, which all are bound to beleeue by the Apoſtles Creed.

It is apparant, that many of them are not naturally ignorant, or of incapacitie. But it is as apparant that they are made ſo by Arte. For whereas our Saviour Chriſt hath appoynted a preſcribed obedience, according to the Lawes Divine, as in Deutrenom. 17.10.11. The vnited Prieſts aforenamed, with the Divines of Venice and France, accuſe the now Divines of Rome, the Ieſuites; for teaching an abſolute obedience to the Pope, and their Superiour, as I will relate, and beginne with the third part of the Ieſuites Conſtitutions: Cap. 1. Where their vowe of obedience is at large deſcribed as well to the Pope as to their Superiour, in theſe words following. And becauſe of the things which belong to the vowe, &c. we will ſpeake of obedience which all must labour ſtrictly to obſerve; and not onely in thoſe things which they are bound, but others alſo, though the ſame be not a commandement but onely a ſigne of their Superiours will, as if it were our Saviour Christs owne voice. And let every one perſwade himſelfe to be governed even like a dead carkaſſe turned and tumbled even which way ſoever a man will. Or like an olde mans ſtaffe which ſerveth him that holdeth it in his hand for whatſoever he will uſe it where and when he liſt. Vpon this paſſage the Gloſſe 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 Henries 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 beleefe. For hereby they are made careleſſe what or how they doe beleeve. For they muſt not ſearch or know whether the Romiſh Church doth teach the Catholicke faith or no; but they muſt beleeve it as it were by an Attorney, becauſe the Ieſuites ſay ſo, and tell them that Boniface hath decreed it: and that they muſt give accompt for their ſoules: So that the people neede take no further care. Whereby many Romane Catholickes take their liberty to frequent tavernes and worſe matters which I could name (but that diſcretion and modeſty doth reſtraine) and yet thinke that upon the Satturday ſhrift they ſhall be cleared of all by the Prieſts abſolution. For ſo long as they beleeve as the Church of Rome beleeveth, (whether that beleefe be true or falſe) they are confident that the Prieſt muſt give account for their ſoules. And this is the new doctrine, and holy obedience taught by the Ieſuites.

But leaſt any one ſhould thinke that I ſlander them, I will cite Peter Maffe a Prieſt of their Society, in a booke by him written of the life of Ignatius, with the approbation of their Generall Aquauiua, lib. 3. cap. 7. Where hee calleth the aforeſaid obedience, Sapientem hanc ſanctamque ſtultitiam caecae obedientiae: This wiſe and holy folly of blinde obedience.

Hee that will, may reade more hereof, cap. 17. and 18. of the ſecond booke of the Ieſuites Catechiſme 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 Prieſts Preface to the Engliſh Catholiques.

And that all may the more fully underſtand how unreaſonable a thing this blinde obedience is, I will here produce ſome paſſages out of the writings of that late famous Philoſopher Charroun a Romiſh Prieſt, and a Doctour of the Civill Law in Paris, as I am informed, (of whom I have heard high commendations from Maſter Martin the Ieſuite for his ſanctity of life and for his learning) who in his booke of wiſedome, lib. 2. cap. 2. hath divers paſſages of ſpeciall 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 worke out the truth. And in the ſame page he teacheth, That a man ſhould holde himſelfe alwayes ready to entertaine better if it appeare. Yea not to be offended if another ſhall conteſt with him againſt that hee thinketh better if it appeare. Yea not to be offended if another ſhall contest with him against that which he thinketh better, but rather deſire to heare 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 ſworne to certaine principles, and married themſelves to certaine opinions, ſo they would that all others ſhould doe 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 ſpirituall man. Spiritualis omnia dijudicat, & à nemine judicatur: The ſpirituall man judgeth all things, and is judged of none. And is not this ſutable to the Scriptures which are the unerring word of almighty God; which ſaith, Beleeve not every Spirit, but try the Spirits, Becauſe many falſe Prophets are gone into the world? 1 Ioh. 4.1. Search the Scriptures, Ioh. 5 39.

But to returne to the words of Maſter Charroune: Thus it followeth, The true office of a man, his moſt proper and naturall exerciſe, his worthieſt profeſſion is to judge. Why is a man diſcourſing, reaſoning, understanding? Why hath he a ſpirit? to build castles in the ayre? to feed himſelfe 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 withall? Doubtleſſe 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 workes of God. To goe about to deprive him of this right is to make him no more a man but a beast.

And a little further he procedeth thus: It is then ſtrange that ſo many men who either are or make ſhew of underſtanding and ſufficiency, depriue themſelves willingly of this right and authority: So naturall, ſo juſt and excellent, who without the examining or judging of any thing, receive and approove whatſoever is preſented, either becauſe it hath a faire ſemblance, or becauſe it is in authority, credit and practiſe. Yea they thinke that it is not lawfull to examine or doubt of any thing, in ſuch ſort doe they debaſe and degrade themſelves. They are forward in other things and glorious, but in this they are fearefull and ſubmiſſe, though it doe justly appertaine unto them, and with ſo much reaſon. Seeing there are a thouſand lyes 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? Goe to then, the wiſe man ſhall judge of all, nothing ſhall eſcape him which hee bringeth not to the barre and to the ballance. It is to play the part of prophane men and beaſts, to ſuffer themſelves to bee ledde like oxen. What can a wiſe man have above a prophane, if hee muſt have his ſpirit, his minde, his principall and heroicall part a ſlave? It is an hard thing to bridle the libertie of the ſpirit, and if a man would doe it, it is the greateſt tyranny that may be.

I can by no meanes beleeve 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 ſutable unto Gods word.

But as you have ſeene how the learned Charoun doth condemne and confute that wicked doctrine of blinde obedience; ſo I will alſo adde his cenſure upon the effects and practiſes which that Doctrine produceth: For in the ſame booke, cap. 5. ſect. 28. thus I reade: What execrable wickedneſſe hath the zeale of religion brought forth? Is there any other ſubject or occaſion that hath yeelded the like?

Tantum Relligio potuit ſuadere malorum, Quae peperit ſaepè ſceleroſa atque impia facta: Religion workes ſo farre in evill men, As wicked deedes it acteth now and then.

Not to love him, yea to looke upon him with a wicked eye, as upon a monſter that beleeveth not as hee beleeveth; To thinke to be polluted by ſpeaking or converſing with him, is one of the ſweeteſt and moſt pleaſing actions of theſe kinde of people. Hee that is an honeſt man by ſcruple, and a religious bridle take heede of him, and account of him as hee is and hee hath religion without honeſtie, I will not ſay hee is more wicked, but farre more dangerous than hee that hath neither the one nor the other. Who ſo killeth you, will thinke that hee doth an acceptable ſervice unto God: Not becauſe religion teacheth or any way favoureth wickedneſſe, as ſome very fooliſhly and maliciouſly from this place doe 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 carefull to advance religion: They beleeve all things whatſoever, be it treaſon, treachery, ſedition, rebellion, or any other offence, to bee not onely lawfull and ſufferable, being coloured with zeale and the care of religion, but alſo commendable, meritorious, and worthy canonization, if it ſeeme for the progreſſe and advancement of religion, and the overthrow of their adverſaries.

Thus you may ſee what conceit that learned man had of yeelding to men that abſolute obedience which is due to God alone. So that he was farre from the doctrine of the Ieſuites, who in their 13 rule do teach that if the Superiour ſay that white is black, we muſt beleeve it and obey. And a Ieſuite once avowed to my face before ſufficient witneſſe, that this rule is orthodoxe.

Hee that will ſee more concerning this point, let him reade De la Mar. againſt the Ieſuites, his open pleading in Parliament of Paris againſt Monthalon, their choſen Advocate. He that would beholde how the particular Church of Rome hath beene led by particular factions to forſake the univerſall Catholicke faith, let him reade George Carleton ſince Biſhop of Chichester his booke of Iuriſdiction Regall, Papall, Epiſcopall: If any man reade theſe and ſee not the univerſall faith there brought to particular fancie, it muſt bee craſſa ignorantia, if hee have will to pleaſe God, and capacity for to underſtand.

But the greateſt motives yet to perſwade me that Rome hath corrupted the Catholique faith, are two: The firſt is for that all the moſt religious, the moſt learned, yea the very Canonized Saints of Rome have in all latter ages cryed out of the corruptions in the Church of Rome, as you may finde in a booke publiſhed both in Latine and in Engliſh by IAMES MAXVVELL a Reſearcher of Antiquities, which no Romiſh Papiſt ever contradicting, I preſume that it cannot bee excepted againſt by the later yeares.

See what the Prieſts haue written againſt the Ieſuites. He that hath not meanes to come by the bookes themſelues, may reade the Collections made by Tho. Iames, which I haue found truely cited out of the ſaid books of the Prieſts. The Collections of Tho. Iames printed at Oxford, were ſold by Iohn Barnes neere Holborne Conduite.

The ſecond motiue is, that within this later hundred yeeres, the Church of Rome hath vſurped authority to expurge, reprint, alter or change, what they haue thought good, out of both ancient and late Writers that ſpeake againſt them, as may appeare by their Indices Expurgatorij, concerning which, I referre you to D. Iames his Collections printed, 1625.

But concerning the credit of the Canonized Saints, and others cited by Maxwell, it is neceſſary you ſhould heare what the greateſt and learnedſt Doctors of Rome haue thought of them. Thus may you reade in Trithem: Abbas, in his booke of illuſtrious men, That Pope Eugenius the third, with the conſent of 18 Cardinals, and a great number of Biſhops aſſembled in the Councell of Treiur. And alſo Pope Boniface the ninth, did Canonize diners of the Saints that ſpake againſt the corruptions of Rome. Turrecremata, Bellarmine and Baronius, with the moſt famous learned men of Rome, haue all highly commended the ſaid Saints, that thus cryed out of Rome, and called out loud for reformation in their dayes. The like was done by the good French Cardinall, Peter de Aliaco, in his booke of Reformation of the Church, in his time preſented to the Councell of Conſtance; And the Councels both of Conſtance and Baſil, did vna voce, diſallow the Popes vſurpation, in challenging himſelfe to be aboue a generall Councell, inſomuch that the ſaid Councell deliuered it as a depoſite of the Church by vnanimous conſent, in forme of a Decree, that it ought not to be ſo. In theſe words, The Pope (tenetur obedire) ought (or is bound) to obey the Councell (etiam in fide & moribus) euen in matter of FAITH and manners. Yea, where was the Popes authority aboue a generall Councel, when all Appeales to parts beyond the Seas, were prohibited by the African Councell.

They are not then the late Proteſtants alone that haue called for Reformation of the Romiſh Church, but euen alſo theſe ancient. The late famous Sir Thomas Moore, holden one of the lights of the Roman Church, and defender thereof in his time, ſeemeth to ſcorne that any man ſhould beleeue that he was ſo farre corrupted in the Faith, as to beleeue the Pope to be aboue a generall Councell. Dial. l. 1. c. 26. His words are, Neuer did I beleeue the Pope to bee aboue a generall Councell. Notwithſtanding the Papalins, contrary to the Catholicke faith, haue accounted the French Church to bee a ſchiſmaticall Church for holding the Vniuerſall or generall Councell to be aboue the Pope, as appeareth at large, in the aforeſaid pleadings of De la Martilire, againſt the Ieſuites.

Heare now what the Seminarie Prieſts ſpeake againſt the faction of the Ieſuites, that hath ſwayed and ouer-ruled Rome, at and ſince the Councell of Trent. Watſon, Quodl. pag. 82. doubteth that Antichriſt may be already come, for that the Ieſuites be the fore-runners of Antichriſt, though it appeareth that Saint Bernard thought he was come before, when as he ſaith, Ep. 127. that Antichrist then ſate in S. Peters chaire.

If then the godlieſt and learnedſt of the Church of Rome, haue in all Ages, cryed out of the corruptions, both of the doctrine and manners in the Church of Rome, as you may ſee in the books aforeſaid, then we may ſay there haue neuer wanted Profeſſors and Proteſtants in all Ages, defending that Catholicke Roman Faith, which Paul commended to the Romans, reſiſting the tyranous, vſurped, innouated Doctrine of the Church or Court of Rome, as may bee further ſeene in that from time to time, euen generall Councels, as well as Prouinciall, haue refiſted the innouations of Rome. The African Councell, and others of that time reſiſted Appeales to the Pope. The later Councels of Conſtance and Baſil, haue concluded that the Pope is not aboue a Generall Councell.

As then Saint Paul ſaith, that God hath ſet in the Church Apoſtles, Prophets, Euangeliſts, Teachers, for the perfecting of the Faith, vntill all come to the vnity of the Faith, Eph. 4.11, 12, 13. See Maſter Bernards booke entituled, looke beyond Luther. And that vn till Chriſts comming againe, 1 Tim. 6.14. So if you looke beyond Luther, you ſhall finde that there neuer wanted a viſible company of Paſtors proteſting againſt the innovated doctrines of the Church of Rome, which made, as I ſuppoſe, the Ieſuite diſputants in Sir Humphrey Linds his houſe aſhamed to try the ſucceſsion of doctrine, offering their blinde buttery booke of names. For if they durſt try their ſucceſsion of their doctrine; Why did they not either then vndertake it, or ſince make ſupplication to his Maieſty, that they might proue the ſame, and ſo ſaue their Credits.

And ſince that I had digeſted and ſet downe in writing theſe former inducements, I haue beene yet further confirmed by the reading of two bookes, the one of Sir Humphrey Linds, intituled, via tuta, wherein is manifeſtly proued that whatſoeuer the Proteſtants hold poſitiuely for matter of faith, no learned Papiſts, can or euer could deny. And that whatſoeuer the Proteſtants deny of the things held by the Papiſts, the ſame cannot be prooued to be Catholicke and Apoſtolicke, agreeing with the Apoſtles Creed.

The other is Doctor Fauours booke, entituled, Antiquity triumphing ouer Nouelties; wherein is as plainely proued that the Papiſts doe ſpeake contemptuouſly and diſgracefully of the Scriptures, to deterre men from reading of them. Contemne thoſe firſt and beſt generall Councels wherin they ſpeake againſt them, and for the Proteſtants. And in the later, they take what parts make for them, and reiect what makes againſt them, as reprobate; as I find Cardinall Bellarmines diſtinction of them to bee partim probata, partim reprobata. L. 1. c. 4. de concil. & eccl.

The like doe they by the Fathers, and alſo by Hiſtories, as you may ſee, if you reade, cap. 7, 8, 9. of the ſaid booke of D. Fauour.

And all this it ſeemeth will not ſerue the turne, for they haue ſet vp ſhops and Inquiſitors of purpoſe, called their Indices Expurgatorij, to blot out in the Catholicke Writers, what makes againſt them, with a deleatur, and to adde what may ſerue their turne. And likewiſe in their citations they make vſe of Baſtard and counterfeit Fathers acknowledged by themſelues to be ſuch, as you may ſee more plainly and particularly in Doctor Iames his booke printed, 1612. entituled, A Treatiſe of Scripture, Councels, 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 graue Author, a famous Doctor, a Catholike Writer. Bellar. de Rom. pont. l. 2. c. 5. But if he ſpeake againſt, or pleaſe not Bellarmine, then he is an Heretique, and he will anſwer, fidem non eſſe omnino adhibendam Tertulliano in hac parte, that no credite at all is to be giuen to Tertullian in this caſe, ibid. lib. 4. cap. 8.

And as for the vſe which the Papiſts doe afford vnto that euidence of antiquity, which is hiſtories; Doctor Fauour propoſeth certaine examples to make it plaine, that in this caſe the Romaniſts, either miſerably or doggedly ſnarle at all antiquity, or vtterly reiect and deny it; Cap. 9. § 20. the moſt expedite courſe they can deuiſe to ouerthrow, that which in truth would ouerthrow them.

His firſt inſtance is in the matter of Pope Ione. The truth of which hiſtorie, when he hath confirmed by the witneſſe of more then a double Grand-iurie of ſufficient Authors older and later, Greekes and Latines, domeſticall and forraigne, Diuines, Lawyers, and Phyſitians, Philoſophers, Poets, and other humanitians, Prieſts, Biſhops, (in their accompt Saints) and Cardinals, Fryars, Monkes and Canons, yea, and whole Vniuerſities, not one of them an enemy: nay, not ſo much as one of them not a friend to the Roman Catholicke Court and Religion, &c. At laſt (hauing named the ſeuerall Authors in the Margin of his page) hee ſaith; Yet becauſe this ſtory doth preiudice the vaunt of their perpetuall ſucceſsion, doth make vncertaine their pretended onely ſufficient ordination, giues a ſhrewd ſhake to their counterfeit rocke, &c. Fiue or ſixe and thirty Authors conſtantly in diuers countries, in many Ages, in Catholicke Vninerſities. Citizens of Rome, and Officers in the Popes Court, ſecular & religious, are all corrupted, falſified, denyed, diſcredited, ſhaken off and branded with infamy, and all muſt be without ſap or ſenſe, truth or honeſty, learning or credit, onely to ſalue that frothy Sea from this filthy Queane. And all this begun and ſet on foot by that one conſcienceleſſe Onuphrius, De Rom. pon • , l. 2. c. 6. whom Cardinall Bellarmine himſelfe reiecteth as a contradictor of all antiquity, and for auouching that for which he hath no authority. Who was borne ſome hundreds of yeares after ſome of the ſaid Hiſtorians, which is ſtrange that any man ſhould beleeue it fit, that he alone is ſufficient to out-beard, and out-face all former antiquity. And (ſaith D. Fauour) I maruell 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 ſheweth that they vſe the like dealing, as about the former ſtory of Pope Ione.

And while I conſidered theſe foule abuſes in the Church of Rome, there came to my minde an anſwer which a Ieſuite, Father Floyd made vnto me, when I told him that King Iames his anſwer to Cardinall Perrone his ſpeech in the Parliament of Paris, did charge the ſaid Cardinall with manifold falſifications of the holy Scriptures, to proue the Popes power to depoſe Princes. And that if the King were not anſwered, the cauſe would be much ſcandalized. The Ieſuite anſwered mee, that there was too much written already, and that he muſt be anſwered another way. I was afraid then to aske him any more, fearing it might be another Powder-plot, the rather becauſe I heard Maſter Smith, my old Lady Kneuets Prieſt, affirme, that he had heard a zealous Catholicke ſay, when he firſt heard how the Powder-plot had miſſed, that it was the onely way in the world that could haue beene deuiſed to haue rooted out the Proteſtants.

And now I am eaſily drawne to beleeue Father Floyd, that they will anſwer no more with bookes or writings, but with force and plots, if as the Scripture ſaith, Ex ore tuo te iudico, a man may iudge according to their owne words, ſpecially if we conſider how the ſecular Prieſts do charge the Ieſuites with ambitious vſurping authority in the Church of Rome, corrupting it with their treaſonable doctrines, as is euident in the ſaid Prieſts bookes, whereof I haue already giuen the Reader ſome taſte. And I thinke good here to adde more, the rather becauſe that the bookes are not eaſily to be had, for that the Ieſuites making vſe of a rich Spaniſh Ladies purſe, for the buying vp and burning of hereticall bookes, they tooke vp as many as they could of theſe Prieſts books, which they counted worſt of all.

This Lady was by the Ieſuites placed in Barbican, neere to the Spaniſh Ambaſſadours houſe, and being apprehended by a Purſeuant, ſhe was committed to priſon, where hauing continued, ſhee thought her ſelfe therein moſt happy, for that as the Papiſts commonly reported, ſhe had come from Spaine hither, purpoſely to endure ſome afflictions with the Engliſh Papiſts for the Catholicke cauſe.

But to returne to my purpoſe of relating ſome paſſages out of the Prieſts bookes, concerning the Ieſuites. Dialogue betweene a ſecular Prieſt and a lay Cath. p, 86. They are indeed Prieſts, but exceeding cunning politickes withall. And theſe D. Bagſh. anſ. p. 10. politique Canuaſers, or Machiauellian Quodl. p. 15. polititians, haue Ib. b. p. 147. ſo many Machiaucllian deuices, as euery plot and drift ſeemeth to be an infallible rule of falſehood, and principle in chiefe, whereby the Ieſuites doe ſquare their actions as, neuer a Prince in Chriſtendome, nor any man liuing can tell where to find, or how to trace and truſt them, Quodl. p. 17. & 21. for in all ſacrilegious and temporizing platformes, Ibid p. 18. atheall plots of perdition, Ibid. Machiauellian, or rather Mahumetan-like faction, Ibid. p. 62. Heatheniſh, tyrannicall, Sathanicall and Turkiſh gouernment, none Jbid. p 64. goeth beyond the Ieſuites at this day. Ibid. p. 62. And they are able to ſet Aretine, Lucian, Machiauell, yea, and Don Lucifer to ſchoole, as impoſsible for him by all the Art he hath to beſot men as they doe; by reaſon of their blind, dead, carkaſſe obedience, formerly expreſſed out of Maffeus, and the Ieſuites Conſtitutions.

But to proceed with ſome further paſſages of the bookes before mentioned. Relation of the faction at Wisb. p. 77. It is to bee feared leſt they will bring in bondage, not onely Prelates, but the very Princes and Monarches themſelues. Quodl p. 173. They haue houlſtered, hearded, and borne-out, many foule matters againſt the greateſt and chiefeſt Princes on earth. Declar. mot. ac turb in Angl. p. 17. They haue plotted diuers forraigne inuaſions. Ibid. p 83. They ſet Kingdomes to ſale, and talke and write of nothing but forraigne enemies that ſhall inuade this Land; Quodl p. 186. So that this Land by their miſchieuous drifts and deuiſes, lies open to the ſpoyle of the firſt that can catch it. ibid p. 182. They fiſh for a Monarchy, ibid p. 324. and haue at all Chriſtendome, for both eſtate Eccleſiaſticall and Temporall. But Rel. of the fact at Wish. p. 71. ſpecially they challenge a ſpirituall Monarchy ouer all England by Ibid p. 74. right or wrong ſeeking it. So Q • odl. p. 234 that all the Ieſuites ayme at one marke, and one courſe, and conceiue one and the ſame generall hope to haue England a Iaponian Monarchy (as one termed it) or an apiſh Iland of Ieſuites. Quodl. p. 65. They haue intelligence in all the Kings Courts in Europe, by ſome principall man or woman of marke of their placing. Jbid. And their chiefe agent to diſcouer the ſecrets of Princes, is alwayes a Ieſuite in re or in ſpe. Ibid. p. 315. Theſe Agents in all Princes Courts, giue information to their Generall once a moneth: So that Ibid. p. 65. nothing is done in England, but it is knowne in Rome within a moneth after at the least. Elies notes. pa • . 34. They ſeeke to haue all men at their beeke and commandment. And Relation of the faction at W •• b p. 69. ſo miſerable is the ſtate of the Catholickes in England, that all muſt depend vpon thē, Q … p. 9. as though the fee-ſimple of all mens acts, words, and thoughts, were in their gift. And therefore of all orders, the Jbid. p. 24. Capuchins liue beſt with the Ieſuites, becauſe the Ieſuites would willingly haue all, and the Capuchins would willingly haue nothing, but euen to keepe life and ſoule together.

If any body wanting the Authors here cited would ſee more to this effect, he may be ſatiſfied by Doctor Iames his booke of the Downefall of Ieſuites, whoſe Collections I haue examined, and haue found to be true as I ſaid before.

If then the Prieſts accuſe the Ieſuites (who are now the onely rulers of Popes, Princes, and Prieſts lippes, more for feare of them, then for any affection vnto them) to be meere hypocritical Machiauelian Atheiſts, how can a Chriſtian man that feareth God, beleeue ſuch a particular Church guided (as their owne Prieſts confeſſe, ſo abundantly) by ſuch a particular faction, to be the Catholicke Church, and not rather the myſtery of iniquity. Seeing the Scripture ſaith, 2 Theſſ. 2. that thē man of ſinne oppoſeth and exalteth himſelfe aboue all that is called God, ſitting in the Temple of God, as God. And that the myſtery of iniquity doth worke, and that the comming of that wicked, is after the working of Sathan with all power and ſignes, and lying wonders, and with all deceiueableneſſe of vnrighteouſneſse in them that periſh, becauſe they receiued not the loue of the truth. To whom God ſhall ſend ſtrong deluſions, that they ſhall beleeue a lye. 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 ſubtilties of the Ieſuites, hoodwinking the world with blindneſſe, as is affirmed by their owne brethren and Prieſts.

Whereunto to we may adde the iudicious diſcourſe lately made to the Polonian Nobility, aſſembled in Parliament, for reformation, Vide Mercur. Gallo-Belgic. Dantiſc. Anno 1607. p. 67, & deinceps: Where it is anowed, that the greateſt enemies to that and other free eſtates, were Ieſuites, &c. and that their faction is a moſt agill ſharpe ſword, whoſe blade is ſheathed at pleaſure in the bowels of euery Common-wealth, but the Handle reacheth to Rome, and Spaine. So that the very life, death, and fortunes of all, Kings, Magiſtrates, and Common-wealthes, hang vpon the Horoſcope of the Ieſuites pleaſures.

I cannot be of the mind of ſome of my acquaintance, yet Romiſh Catholiques, who lately told me, that they muſt needes be Atheiſts, if they forſake the Church of Rome, becauſe they cannot tell forſooth, where the Proteſtant ſucceſſion of Prieſthood and Doctrine, was before Luthers dayes. But I ſay, that if they were not holden ſtrongly with their dead carkaſſe obedience of the Ieſuites, and their thirteenth rule afore deciphered, they might well ſee that the Proteſtants in England, can proue vndenyably, the lawfull ſucceſsion of Prieſthood, euen from the Popiſh Doctrines and their Records, when as Luther firſt ſought the Reformation. If then the Popiſh bee good, the Proteſtants muſt be good alſo, as appeareth by Maſter Maſons booke of this argument. And that the doctrine of the Proteſtants is Catholicke, no Papiſt can be ſo impudent, as to deny, if hee will pull off the Popes ſpectacles, clouded with the miſt of the Ieſuites thirteenth rule. For as I ſhewed before, the Proteſtants teach no doctrine in the affirmatiue, but what the Papiſts hold at this day, viz. the Apoſtles Creede, and that according to the ancient Catholicke interpretation of the Nicen and Athanaſian Creeds, and the firſt foure generall Councels.

They deny indeed the Popiſh addition of 12 other articles made by Pope Pius quartus: becauſe the Papiſts cannot proue any one of them Catholicke and Apoſtolicke: And becauſe the Apoſtle ſaid, If wee, Cal. 1.8. or an Angell from heauen teach otherwiſe, let him be accurſed. Saint Auguſtine ſaith of the Apoſtles Creed, He that beleeueth more, beleeueth too much, and he that beleeueth leſſe, beleeueth too little.

The famous learned Friar Padro Paulo of Venice, in his Hiſtory of the Councell of Trent, which confirmed that Creed of Pius quartus; diſcouereth how that Counſell was ouer-ruled by the faction of the Ieſuites, and that it was there a common by-word, euen among the Papiſts themſelues, that that Councell was guided by the holy Ghoſt, which came euery weeke from Rome in a Cloakebagge.

If we may not beleeue an Angell of light, teaching otherwiſe then the Apoſtles Creed, then blame not the Proteſtants proteſting againſt the Papiſts late additions, and corruptions, but rather beleeue and follow them, becauſe they teach nothing but that which the Papiſts themſelues cannot deny to bee the Catholicke faith. And deny ſuch a Councell, ſuch a Creed, ſo new, and ſo branded by the Papiſts owne beſt and moſt learned Prieſts.

Mine old acquaintance propoundeth to me yet another queſtion, viz. How good Chriſtians could conuerſe and communicate with ſuch a Church, ſo corrupted before Luther.

This is lately well anſwered by the Biſhop of Exeter, in his booke, entituled, The old Religion, and well proſecuted by others, who make it plaine that one may communicate, as they did with the Papiſts, as wee may communicate with the Diuell, when he ſaid, Thou art Chriſt, the Sonne of the euerliuing God. Not becauſe the Diuell ſpake it, but becauſe it is Gods truth, and conſequently ours. So we may communicate in the truth with any, in errour with none. For example, Some Prieſts were as vehemently earneſt and zealous denyers of Romes corrupted doctrine before Luthers time, as Maſter Burton and others now. And many then reſiſted the Roman errors, euen to death, as the Wiclifians and other learned and religious Prieſts, as the Hiſtories of the ſeuerall times and ages doe teſtifie. Others more cooley and aduiſedly ſought the Reformation, as Eraſmus, Caſſaender, Petrus de Aliaco, and others, who communicated with Rome in her truthes, and ſcorned her errours, as appeareth by their bookes written to men, and to Councels, to reforme the Church, euen ſo long before Luthers dayes, as the Councell of Conſtance.

It may be obiected, why then ſhould the Reformers now proteſt a ſeparation, more then 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 ouer-zealous Separatiſt from the Church of Rome) confeſſeth that they were not bound then, and yet are bound now ſince the Councell of Trent to ſeparate. Becauſe that ſince, & by the Councell of Trent, men are ſub anathemate, bound to beleeue, as well the errours as the truthes of the Church of Rome, and as well the new Creed of Pius quartus, as the ancient Creed of the Apoſtles. Before the Councell of Trent & publication of theſe new Articles, men would ordinarily ſay, when this new teaching was diſcouered, Let them pipe what they will, wee will dance what wee liſt; Meaning, that they thought themſelues ſafe if they beleeued the old Creed, and left the new Romiſh.

And I ſay further in the words of a learned Diuine; In his Treatiſe of the Catholicke Faith. that though we could then communicate with ſuch a Church without euident danger of damnation (as they did then) yet in as much as we cannot communicate with it now vpon any better termes then legall ſeruants or bondſlaues do with their Maſters, we are bound in conſcience and religious diſcretion, when lawfull occaſion is offered (as now it is) to vſe our liberty, to ſeeke our freedome, rather then to liue in bondage, according to the rule of the Apoſtle giuen to ſeruants, 1 Cor. 7.20, 21. &c. Let euery man abide in the ſame Calling wherein he is called. Art thou called being a ſeruant? care not for it. But if thou maiſt be made free, vſe it rather, for he that is called in the Lord, being a ſeruant, is the Lords freeman. Likewiſe alſo he that is called, being free, it Chriſts ſeruant. Yee are bought with a price, be yee not the ſeruants of men; that is, yeeld not that abſolute obedience to men (as the Ieſuites teach) which is due onely to God. Padr. Paul. Defence of the State of Venice. That obedience (as the learned Venetian ſaith) which God commands vs to performe to our Eccleſiaſticall ſuperiors, is not a fooliſh or ridiculous ſubiection, nor is the power of the Prelate an arbitrary iudgement, 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 onely to God, and whoſoeuer ſuppoſeth any humane will to be infallible, vttereth great blaſphemy in aſcribing that to the creature, which is due onely to the Creator.

I once asked a learned Romiſh Prieſt within this ſeuen yeeres, whether praying to Saints were a matter of Faith or not. He anſwered that wee are not bound to pray to Saints. So ſhall you finde many Romiſh Catholickes before Luthers dayes, Reſponſ. ad apologiam Card. Bell. p. 9. and after the Councell of Lateran, who would ſay at the Eleuation, Adoro te ſi tu es Christus, i.e. If thou be Chriſt, I doe adore or worſhip thee. So farre were the wiſer ſort of the Romiſh Catholickes then from beleeuing that Councels 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 bee religiouſly beleeued. As the Popes power to depoſe Princes, which you ſee is denyed by Prieſts that daily ſay Maſſe, to this day as well learned French as Engliſh, who call it, Nonam Catholicam fidem Ieſuitarum: The Ieſuites new Catholicke Faith. So that this late vp-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 alwayes haue done.

So powerfull is God to defend his Church from errors, euen 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, hee could haue ſaid one Pope, if he had meant ſo.

It is not amiſſe to haue a little further conſideration of that army of Prieſts, the Ieſuites which attend the Pope, according to the mouthes of their owne Prieſts. It is obſerued (ſaith one of them) Quod. p. 16. by men, how religious orders haue their periods. And againe, Ibid. p. 74. That at the riſing of euery new order, ſome are raiſed vp to be a curbe to that Order. It being ſo (as Bagſh. anſ. p. 8. ſome of the temporall Magiſtrates haue told the Ieſuites) that Ieſuitiſme of a ſerpigo, is become a Gangrene, it muſt therefore bee cut off. For Quodl. p. 1. & 75. We are perſwaded they will be drawen to ſuch matters, as a Viſum eſt ſpiritui ſanct • & nobis, i.e. (It ſeemeth good to the holy Ghoſt, and to vs) muſt indicially paſſe indefinitine ſentence againſt them. And the Pope is to be intreated to lay the Axe to the roote of the tree, and to cut off this pride of this ſociety, ſpreading it ſelfe farre and neere, for vnleſſe a damme be ſet vp againſt the ſtreame thereof, the raging courſe will burſt aſunder all bonds of honeſty and modeſty, and carry away headlong, many with the force therof. It Relat. of the faction at Wisb. p. 77. is time to looke to them, for they are become already incorrigible of any Prince, Prelate or People, and therfore an heauy deſtruction is like to come to their Society, and ſurely their fall without ſpeciall miracle is incurable, and they are like enough to be expelled by force. Theſe contentions cannot end but with bloud for as they liue Templar-like in all things, there will be a right Templarian downefall. And all ought to aſſiſt to the pulling downe of theſe Templarian Ieſuiticall Sectaries, and baniſhing them out of the Chriſtian world. Otherwiſe they will be the meanes to deſtroy all Popes and Kings, and to gouerne with their Presbytery and Superior, as you may ſee in the latter end of Watſons Quodlibets.

If out of their owne Prieſts mouthes, they be thus iudged, who are vnder the Popes curſe; What would the ſaid Prieſts ſpeake, if they were free from the ſaid curſe, as the Proteſtants are: I make no doubt but that they would ſay (as the Proteſtants proue) their ſeparation from the Romiſh Church was moſt lawfull and iuſt, in reſpect of both Prince and State, by reaſon that they are bound to be both Traitors at the Popes will, as appeareth by their doctrines, and alſo Heretickes, if they command it to be beleeued ex Cathedra. Both which you may finde to bee vnanſwerably prooued by T.I. in his Treatiſe of the holy Catholike Faith and Church ſpecially in his 15 Chapter. I may ſay vnanſwerably prooued, becauſe H. Floyd the Ieſuite tould me (as I ſaid before) they muſt be anſwered another way. Finding (as it ſeemeth) he thought their cauſe weakened by their inſufficient anſweres already. Otherwiſe what needed ſo many plottes and treaſons as haue beene acted by them, ſince their doctrines teach the ſame ordine ad deū & bonū Spirituale, in order vnto God and ſpirituall good, as is diſcouered by their owne Prieſts. And doth not Bellarmine giue this in reaſon why the Chriſtians in the primitiue times reſiſted not Nero and Diocleſian, viz: quia deërant vires, they wanted ſtrength. And doth not R. Parſon in his Andrew Philopater ſay bouldly that when Kings doe deflect from their Catholike Religion which he meaneth to be the Romiſh, Liberos eſse ſubditos &c: That the ſubiects are free from their allegiance Poſſeque et debere ſi vires habuerint, eiuſmodi hominem è dominatu eijcere that they may, & ought, if they be able, caſt ſuch a one out of his gouernment.

If I had not found both by their Doctrine and practiſe that a man could not be a Catholike after the Roman faſhion but that he muſt needes be a traytor, in my Conſcience I had not forſaken them. For I ſhould haue been caried away as the wiſeſt and learnedſt Papiſts are at this day tyed by the Ieſuits blinde, dead Carbeis obedience not to ſearch and beleeue what God biddeth but what the Pope and my ghoſtly father teach, hoodwinking and lulling a man a ſleepe for euer ſeeing any more, with theſe words ipſi enim praeuigilabunt quaſi rationēreddituri pro animabus veſtris (i.e.) for they watch ouer you as they that ſhall giue account for your ſoules; and Obedience is better then Sacrifice. Their meaning is obedience to the Prieſt or Pope, howſoeuer not ſuffering you to ſee or vnderſtand thoſe words Cum docuerint te iuxta legem eius i.e. when they ſhall teach thee according vnto his law, and forgetting or not ſuffering you to ſee that it is better to obey Gods Commandements, rather then men Councelling maſſacres and powder plottes.

If they were ſuffered to ſee theſe true bounds of obedience, they could neuer haue had ſo many, ſo wiſe and ſo learned men to vndertake a powder plot, as they haue found. The manifold tranſgreſſions of the rule giuen by the Apoſtle Ro. 13.1, 2, 5. (Into all which tranſgreſſions this Doctrine of their abſolute obedience to man doth plunge them) doth leade and draw them as the Philiſtines did Sampſon blindfoulded, after that they had put out his eyes. The Apoſtles Rule is let let euery man be perſwaded in his owne minde Ro: 14.5. But aſſuredly thoſe in the powder plote were not perſwaded in their owne minde but in their obedience to their ghoſtly Fathers that teach it, ad bon • Spirituale, for a ſpirituall good. As you haue had it from their owne Prieſts mouthes and pennes. So I end: praying our Lord Ieſus Chriſt to preſerue vs all to his ſauing Grace.

Deo ſoli ſit Gloria.