The Foot out of the Snare

THE FOOT OUT OF THE SNARE.

S Aint Augustine reports, that even in the Primitive Church, and in those better times, the Devil was become both Leo aperte saeuiens, & Draco occulte insidians: by open and outrageous cruelty, he shown himself a Lion; and, by his secret poisoning of Religion, a Dragon. Yet his malicious power was curbed, and himself bound in chains for a thousand years: so that, notwithstanding all his subtlety, Truth, like a Palme-tree, flourished; and Christ's Cross, like Aaron's Rod, did blossom, and bring forth much fruit. But now the old Serpent is let loose, and of late years hath acted both the Lion and the Dragon without restraint; both by policy and puisance, studying to extinguish the light of the Truth. Neither have his attempts been effectlesse: for, what by Magogs sword in the East, and Gogs usurped Keys in the West, he hath driven Truth, like a Dove, into the holes of the rocks, and banished Faith in many places from among men.

In Reformed Churches (especially in our Church of England ) God's Mercy hath supported his Truth, even amidst the slackness and carelessness of the Professors themselves: whilst yet some, like Dinah the daughter of Jacob, have lost their Virginity, I mean, primam et puram fidem, their first faith, by going abroad, and have returned home impure. Some, like Solomon's outlandish women, have brought-in outlandish Religion. Many at home, instead of the voice of the Faithful, Come, let us go up into the House of the Lord, say among themselves, Let us go up to Bethel, and trangresse to Gilgal, and multiply transgressions. So that our Country, which ought to be even and uniform, is now made like a piece of Arras, full of strange forms and colors. But what is the reason? Besides the drowsiness of many Luke-warm Gospellers, there is a vigilant Tribe (I mean, the Emissaries of Rome, and Factors for the Papacy ), who are like unto Dan, and are as an Adder in the path, which bites the horse, and makes the Rider to fall backward. They make them, whom they can get to work upon by their persuasions, to become retrograde, with the Church of Ephesus, to leave their first love, and become Apostates in matters of orthodox Christianity. Easily can they steal away the hearts of the weaker sort: and secretly do they creep into houses, leading captive simple women loaden with sins, and led away with diverse lusts.

Strange indeed it is to consider, how That Wolf-bred and Wolf-breeding Romulus doth daily send-over his ravening brood of Jesuits & Priests, to make havoc & spoil, & to conclude a bloody Catastrophe to a direful Tragedy. Astant & instant, vt Hannibal ad portas: nay, like Brennus and his Gauls, they have not only surprised our Suburbs, but almost taken our Capitol.

The Gauls came stealing-in by night through the Thickets: so these Bats, in the twilight of our security, creep upon us, defensi tenebris. They find, perhaps, among us a still night of negligence and drowsiness: but they bring-on a greater night, by the thick cloud and fog of superstitions and forgeries; wherein they enwrap themselves, and would ensnare us; who if they should go on to the height of their hopes, what may we expect, but vt notent & designent oculis ad caedem vnumquem{que} nostrum, &c? Did they not long since, like the sons of Belial, not only cast off the yoke of obedience, with a Nolumus hunc regnare, Luke 19.14. but even clothe themselves in the robes of rebellion, with a Venite & occidamus, Luke 20.14? Witness one intention of theirs, which must never be forgotten. And therefore, not without just cause, have they been of late put in mind of a second reflecting Tragedy; which met so right with them, that well were it, if they could apply it to themselves, according to the sense of our Savior's words (which have been by diverse of my friends rung in mine ears, and I trust I shall still ponder of and remember them), Vade, & ne pecca ampliùs, ne deterius contingat tibi: Sin no more, lest a worse thing happen unto thee. And sure, for my own particular, I make such application, and will ever consider, that I had a fair warning to come out from among them; non tam pede, quàm pectore; non tam gradibus, quàm affectibus; not so much in motion, as in affection; leaving them to their superstitious devotions, and never more partaking with them in any their abominations.

But, omne beneficium petit officium: as in morality every benefit is obligatory, and binds to some thankful duty; so more especially in Divinity, the wonderful works of God, extended to all in general, or to any one man in particular, in regard of special protection, do bind to a duty of Thanksgiuing.

Though I have long run upon the score, and hitherto yielded to Ingratitude, that crafty Sinon, to keep the door of my lips, so that I have neither discharged my conscience toward God or man, yet will I at last, with the alone Lepe • , return to give praise. And surely, of those that escaped the danger of the Black-friers (an Accident for which I have been much noted, and often pointed at), none hath greater cause to offer the calves of his lips, a grateful Sacrifice unto the Almighty, then myself. For, as my escape was not the easiest; so my offense, the greatest: whereof, one moveth me to compunction; the other, to gratulation. Being in the midst of the Roume that fell, and though that omnes circumstantes, all (in a manner) that stood about me, perished in that calamity, and I inuolued in the down-fall, and falling, being covered with the heaps of rubbish and dead carcases; yet it pleased God to hasten my Escape, beyond my own expectation and human understanding. Surely, when I record this common down-fall, which wounded others unto death, and me but unto affright, I cannot but strike my breast, and look up into heaven, or rather with the Publican, down to the earth, and say, What was there, or is there in me, miserable man, that the hand of God should strike so many on my right hand and left, and yet overpass me? Surely I was no Lot, to escape out of burning Sodom; no Noah, to be preserved in a general Deluge. If the load of sin pressed them down that fell (alas! far be it from me to have uncharitable conceit of their persons), that weight should have sunk me then deeper than any of them, not only to the ground, but under ground, to hell itself. But our good God is Master of his own work, andfree Lord of his own mercies. He bestoweth them where there can be no plea of merit. He spared to crop me in the strength of my yout h, in the midst of my wandering vanities, in the act of my bold curiosity. He hath prolonged my days, that my heart may be enlarged in thankfulness to his glorious Name; that my feet might be enlarged, to walk the way of his Commandments; that my eyes & understanding might be opened, to take a full view of human frauds, adulterating his truth, and so to abhor them. Doth not he that hath plucked my feet out of the snare, and delivered me from this sudden death (against which our Church hath taught me to pray), deserve now to be praised, toto voto, tota vitâ, toto pectore, toto homine; in all my life, with all my soul, and with all myself? Yes sure, I will ever take the Cup of salvation, and call upon his Name. I will not cease to pay my vows unto him, in despite of our spiritual Adversary, or any his Advocates. It becometh well the just to be thankful. For others that escaped, I wish they would not so presumptuously tempt God, as some of them, whom I have heard repine, because they had not a share in this slaughter. And what is the reason forsooth? Because ever since that accident befell, at all the places about the City of London, where Priests are harbored, which are not few (there being at this present, to my knowledge, more then two hundred of them, within the City and Suburbes), af • er every Mass of theirs, the Priest or Clarke starteth up presently upon the Benediction, and calleth aloud unto the people, to say three Paternosters, and three Ave-maries for the souls of those that died at Black-Friers. So that they think it cannot otherwise choose, but that their souls must be by this time in heaven. And sure so think I, or else they will never come thither. For 〈 in non-Latin alphabet 〉 , à modo, forthwith, blessed are the dead that die in the Lord: they rest from their labors, &c. Bona mors iusti, propter requiem; melior, propter nouitatem; optima, propter securitatem, saith Saint Bernard. Death is to be desired, in regard of the rest, repose, and tranquility, wherewith it is immediately accompanied: but in the Priests erected Purgatory, durante commoratione, there is nothing but torture and torment to be expected.

I cannot, but, by the way, tell you of one that very narrowly escaped the danger of Black-Friers, & accompanied me that night to my Lodging: his name was Parker, one that had been long a Trader and Factor for the Papacie beyond the seas. He told me by the way, that nothing grieved him more, then that he had not been one of those that died by the afore-said mischance. W • at should make him so prodigal of his life, I know not: but sure, not long after, the Powers divine cut the thread of his days: for, the week following, he being the man that must carry the news over the seas to Douay, and going then to take Priestly Orders there being need of a supply, F. Drury, F. Redyate, and one F. Moore, being so vnexpectedly, as they term it, martyred; at London-bridge, at his very first setting forward, M. Parker was drowned, with a kinswoman of his, bound for Brissels, there to take on her the habit of a Nun. I will not comment upon these disasters, knowing, that God reserves to himself three things; The revenge of Injuries, The glory of deeds, The Judgment of secrets. Quae Deus occulta esse voluit, non sunt scrutanda: quae autem manifesta fecit, non sunt negligenda; ne etenim in illis illicite curiosi, et in his damnabiliter inueniamur ingrati.

I will judge of my own cause, and conclude, that the Mercy of God was of larger extent to me, then any other. None had provoked him, or tempted him more: and therefore, where sin abounded, there the mercy of God hath abounded much more. He is, multus ad ignoscendum, according to the Vulgar Latin, and Because of sinners, he shall be called merciful. But why should I have entered into the house of Rimmon, or have partaken with the abomination of the children of Ammon? Why should I, that knew my own Fathers Courts, have gone into the house of a stranger? Curiosity, in these kinds, cannot excuse. Be not deceived, God will not be mocked. It is dangerous with Ecebolius to be trodden under foot as unsavory salt. How great was his glory! how infinite his beauty above his fellows, who could say unto his Father; Those that thou gavest me, have I kept, and none of them is lost, but the child of perdition. Holy Father, keep them in thy name even them whom thou hast given me, that they may be one, as I am!

And let me here admonish all such as are facile to yield unto Popish persuasion, and are ready to take up the old saying of the Chaldees, Homo quidam ex Iudaeis venit, Sacerdos, neutiquam decipiet nos: Such a Priest will not deceive us. Sure, none sooner, though they wind as close as Iuy about a tree, and so insinuate, as they suck no small advantage. They persuade, that their houses are the houses of Cloë; their households, the households of Onesiphorus. But trust you no such undermining Jesuits: believe you not any of those oyly-mouthed Absalom's, though they speak plausible things, to steal away your hearts from God's Truth, and the Kings Obedience; crying as loud, The Church of Rome, as ever the Jews did, Templum Domini, Templum Domini, The Temple of the Lord. Let them not, with their golden Calves reared at Dan and Bethel, keep you from going to serve God at Jerusalem. Let them not bring you out of love with your David, your Governor, and true Father, or with our Orthodox & Reverend Church of England, your Mother. Let them not intrench you with their false & lying Fables; the most of which you cannot be so absurd and dull, but to conceive and confess, that they are forgeries, and mere fopperies. Weigh but some of them in the balance of your understanding, which in this poor work of mine, out of their moderne Authors, I have truly collected, q • oted, & recited; and you will find, that, according to the old plain verse,

All that they study, is but Imposture and Legerdemaine. They will perchance tell you of their strict Orders; that they are religious men, of the society of Jesus, Benedictans, Franciscans, Augustine's, Bernardines, Antonians, Ioannites, Carthusians, Praemonstratentians, Cistertians, and the like; that they have distinct habits and customs, differing one from another; that they profess perpetual chastity, obedience, and willful poverty, and live for the most part a solitary life, and thence called Monks. Oh believe them not: they have Esau's hands, though Jacob's voice: notwithstanding all their fair pretexts and shows, they are but as tinkling cymbals, and green bay-trees, whereunto David compares the wicked. The Pope dispenseth with anything here, while they be in our Kingdom. Their penury is turned into plenty: their Chastity becomes charity, for the relieving collapsed Ladies wants: their Friers coat is a Gold-laced Suit, to hide their iuggling knavery, and keep them unknown, when they are drunk in good company; which is not seldom with them, as myself have seen in sufficient overflowing measure, having been their companion ad hilaritatem; but I protest, never ad ebrietatem. But thinking, a fair outside at the Altar shall mend all, to tempt you to their Idolatry, they will show you their Bishops and Priests offering up the Sacrifice of the Mass, attired in holy Vestures, commanded (as they say) by a sacred Synod, which for their perfection are borrowed out of the Law of Moses.

I am not so singularly conceited and fantastic, as to think, that it is not expedient for a Minister of the Christian Church, by his decent habit to be distinguished from the people, and adorned with some sacred significant Robe, in the function and action of presenting public prayers unto God, or executing the sacred Mysteries instituted by our Savior, to endure ad consummationem mundi. But to invent and multiply indecent and theatrical habits, burthensome in number, superfluous in signification, and superstitious in opinion of sanctity, this may be the proper dower of Mother Rome, rather then the beauty of the Kings Daughter, who is all glo • ious within. What a Wardrope of habiliments and idle complements, doth the superstitious Massing Priest bear about him! the Amice, the long Albe, the Girdle, the Stole, the Maniple, the Castula, the Napkin or Sudary, common to inferior Priests; besides the Sandals, the purple Coat with wide sleeves, the Gloues, the Ring, the Pall or Cope, the Crozier Staff, a Chair standing near the Altar: the last sort of which, are more proper to the Bishops. The Pope (by the donation of the Emperor Constantine the Great) weareth, in the Celebration of the Mass, all the Robes used by the Emperors of Rome; as, the Scarlet Coat, the short purple Cloake, the Scepter, and the Triple Diadem, and wi • h these he is arrayed in the Vestry. Sure I am, that our Savior and his Apostles, when they preached and baptized, had other kind of accoutrements.

They boast much of their propitiatory Sacrifice of the Mass, which the Doctors of their Church hold fit to be said in no other Language then in Latin; yea, Rabanus auerreth, that it is no less then Sacrilege, to think of changing it into another Tongue, which the people can understand. Now their common answer for the people's not understanding their public prayers, hath been, That the Priest, who pronounceth them, doth understand them: but many of their Priests cannot themselves interpret those very prayers which they pour forth for the people. The Mass-Book, as it is Latin to the Vulgar, so it is Greek to the Priest: and how Prayers, understood neither by the one nor the other, should be other then a dead Sacrifice, I cannot understand, even by their own Tenants. Saint Paul, 1. Cor. 14.16. speaking of one, quisupplet locum Idiotae, surely intended, that in the Church there should be at least one who should be of an higher form then Idiota; but, for ought I • ee, some of their Priests must be content in their Mass, to act two parts in one; both of the Guide, and of the Idiote. For I am sure, some of them whom I have met withal in this Kingdom, when I have spoken Latin to them, they have not been able to distinguish whether it were Irish or Welsh. One of their wooden Doctors I will name, called Courtney, whom I met withal in Lancashire: he was very busy talking, that none could be saved without hearing Mass; and that Christ and his Apostles went up and down saying Mass, in all Villages and Countries. And I asked him, how he proved that? He could name no Scripture or Author, but told me, He had read it in a Book, and, perceiving me smile, said, It was in The Revelation of Saint John. Hearing his Answer to this, I asked him another Question, which was, What might be meant by the words so often used together in the Mass, Kirie Eleison, Christ Eleison, Kirie Eleison. He told me, The word Kirie signified The Host; and Eleison, Christ. No marvel now, that they maintain Ignorance to be the Mother of Devotion, the old Prouerb being still true, that They have golden Chalices, but wooden Priests. Talking another time in London with another Brother of his, one Father Medcalf, who lies at a Tobacco-shop in Shoo-lane, I asked him, why he could not pray without a Pictures He replied, How can you understand what manner of man Christ is, but by seeing him? or any Saint, but by their Picture? or how can you pray without a Picture, but your mind will be carried some other way? Then thought I upon that sentence of Fulgentius, It a facile possit Christum comprehendere, quem tota terra nequit apprehendere. So easy was it with him to comprehend Christ, whom the whole world cannot apprehend. To go on with their absurdities: One F. Leech a Jesuit, who wrote the book called Evangelical Counsels, told me being with him in Christmas last, That if any but hear Mass, and after hearing, be sprinkled with holy water, and kiss the Priests garment, he could not commit that day any mortal sin, si maxim velit, though he would never so fain. Which indeed, though very gross and absurd, is no less than some of their Writers avouch.

O how do they lead along poor silly souls into the gulf of destruction, by telling them, such and such sins are but venial; drunkenness, lying, swearing, and (upon occasion) forswearing, but venial sins! whereas no sins are lesser than the point of those thorns that pierced the head of Christ: pro quibus abluendis, sanguis Christi effusus; for the washing away of which, Christ shed drops of blood in the garden, and opened the spouts of blood on the Cross. Our sins, in Scripture, are compared unto sands; which are very small, con • idering them severally, and yet the greatest ship is swallowed up of them quickly. Every sin, in its own nature, hath the sting of a Viper, and doth wound us mortally: yea, the least sin, legally considered, is damnable; though euangelically, the greatest of all is pardonable. Inexcusabilis est omnis peccator, vel reatu originis, saith S. Augustine. And, Parentes ante-fecerunt damnatum, quam natum, saith Bernard. And so I conclude with Elias Cretensis his words: Expeccati fumo, ortae sunt lachrymae.

Lying, in some cases, the Papists hold not only to be no sin, but to be lawful: and a man may forswear himself before Authority sometimes, nay, ought to do so, under pain of damnation. Witnes their Notes upon the Rhemists Testament, and diverse their Books. According to the Rule of the Parthians, they will keep faith with none, nisi quantum expedit, but as it serves their turn. As for Oaths, to the most of them, they are no other than Collars for Munkies; which, upon dispensation of Superiors, they slip off their necks at their pleasure; especially if they be such State-Papists as have been inspired with Jesuitical Equiuocations and mental Euasions: whom a Reverend Father of our Church doth blazon out by their true Epithets, and Ensigns of their Family, styling them 〈 in non-Latin alphabet 〉 , the falsest cozeners of the world; 〈 in non-Latin alphabet 〉 , with whom no bond of nature, consanguinity, allegiance, alliance, affiance, wedlock, Oath, Sacrament, standeth good, if they list to dissolve it. Dij terrae, talem terris auertite pestem: O ye gods of the earth, purge this Region of the air, as much as in you lieth, of these pestilent exhalations. This I the rather observe out of his Writing, because it seemeth to me, to be spoken not only morally, at large, upon general experience of their dealing, but also (in a sort) prophetically, as by a kind of fore-instinct; implying, that himself, though not in life, yet in death, should not be free from this their audacious forgery.

Let me proceed to a further furuay of their doctrine and religion, and acquaint you with what I find true by my own experience. Sure I am, that the Papists, by diverse their Impostures,have more dishonored Christ, than ever he was by any Sect or Profession whatsoever: for, have not their best Doctors, Bellarmine, Valentia, Vasquez, with others, been the very Patrons of damnable Idolatry, suam perditionem sentientes, feeling themselves to perish, and yet would not be reclaimed? Bellarmine and Valentia maintaining, that there is a proper worship due to Images; Vasquez, implying, that the Devil, in some cases, may be adored. And howsoever, of late years, they will a little refine their doctrine concerning Imageworship, by Distinctions and Metaphysical Notions, yet the practice of the people among them (to my knowledge) is no less than Idolomania; that practice, I say, not private, or forbidden by their Guides, but fostered, increased, and kindled by those that pretend to be the Fathers and Pastors of their souls. Read Dauies his Catechism, and a Book of theirs, called, The Manual of Controuersies; and see whether they do not allow of falling down to Images, of kissing them, as they do the Pax in the Mass.

What shall I say of their much mumbling of Masses, and jumbling of Beads? If there be twenty Priests in a house, they must all say Mass before Noon, though there be nobody by, though they sacrifice to the walls. They must have beads, to pray by number, or else their prayers want weight. They are commanded to say sometimes in one day an hundred and fifty Pater-nosters, as many Ave-Mary's, forty Creeds; and, if they missbut one of the right number, all is vain and effectlesse: nay, the Confessors hold it to be a mortal • inne, if, among so many Prayers appointed to be said for Penance, one only be omitted.

As concerning their Processions, Praying to the Dead, Invocation of Saints, Ad • ration of the consecrated Hoast, Administration of the Sacrament under one kind, sprinkling of Holy-water, tinkling of a Bell at the Eleuation, kissing the ground where the Priest hath stood, worshipping of Relics, repeating the name Jesus nine times together, with nines upon nines, often crossing the fore-head and the breast, their necessary wetting of their fingers in the holy Pot, before they go toward the Altar, their kneeling down to every Priest they meet, their ambling thrice about a Cross, their Pilgrimages, Dirges, several sorts of Litanies, in which the Saints only are invocated, and other like trash, which are the very Diana of the Romish Religion, what foundation have they in holy Scripture? Are they built upon the Rock Christ? No; but upon the sands of human brains; being invented, and obtruded upon the people, to advance the benefit and honor of their Clergy. So saith one of their own Writers: An non audis dicentes grata multitudini, flectentes, fingentes, ac refingentes religionem ad nutum & c • piditates Dominorum & coetuum; quorum gloriam, nisi suam, pluris faciunt, quam gloriam Dei? Doo you not hear them, how they speak plausibly to the itching ears of the multitude, inflecting, fashioning and refashioning their religion according to the will and wantonness of them, whose glory, next unto their own, they prefer before the glory of God?

But shall not their own Disciples one day • peak unto them, according to that of Saint Augustine, Quare nos decepistis? Quare tanta mala & falsa dixistis? Et erubescunt humanae infirmitati, & non erubescunt inuictissimae veritati. Why did you seduce us? Why did you tell us so many false things; more regarding the weakness of men, than the inuinciblenesse of Truth? Yes sure: Necesse est, cùm dies Iudicij venerit, &c. saith Saint Cyprian: to your charge, the loss of so many souls, for which Christ gave his life, will one day be laid, and a strict account exacted. Many wauing Babes were carried away with the blast of your deceits, beaten and broken against the rock of error; many, I say, whom Saint Paul termeth Paruulos fluctuantes, unconstant young-ones; not so much swelling with pride, as deceived and tossed with the rage of your Imposture. But, my beloved Country-men, let not fuch vipers eat out your hearts: let not the ignis fatuus of their preposterous zeal mis-lead you: but discover the hypocrites, and send them home to hell, where they were hatched. For, they that dare thus dally with God, no marnell, though they be bold with your souls, consciences, your children, and your estates, and all that belong to you. Many a poor Gentleman, that cannot rule his wife, I know, is fain to wear their mark in capite; and somewhat they must have in marsupio, though the other lie for it in carcere. They must be fed with the daintiest cheer, the best wine, the best beer, the chiefest fruits that can be got; when ofttimes the poor husband is fain to slink away hungry to his rest.

In the end, they prove Plagiarij, stealing away their children, and sending them beyond the seas, to their utter ruin and overthrow. This is too common a practice. Some friends of mine have felt the smart thereof. I think it will not be amiss to insert, how they dealt with a young man here in London, who is Grand-child to the Archbishop of York, about the end of February last. They persuaded him, what a fine life it would be to live beyond the seas; and withal told him, that, if he would go-over to one of their Colleges, he should want no maintenance: and, for that he was not fully grounded in their religion, he was referred to one to confer withal. It fortuned, that he came to that man that must indoctrinate him, while I was by. I, smelling their knavery, could not rest quiet, till I had found out the young man, and inquired his business with the Priests, with whom I had seen him often conversant; who presently told me their project, and acquainted me, that he must suddenly take his journey: o Saint Omers. But, myself discovering unto him diverse of their cheats and tricks, and assuring him, that he should find the case altered, if he went out of England; the young man, being very ingenuous, was deterred, and (I hope) willhave no more familiarity with them. Some of the Priests Agents dealt in the same sort with a very pretty modest Youth, one Henry Sylvester (son to the no less worthy than famous Poet, Joshua Sylvester, the Translator of Du Bartas ); who, being a scholar at Suttons Hospital near London, was drawn to such places as the Priests often frequent, and there had books bestowed on him. They inueigled and wrought so far with him, that he consented to be sent beyond the seas. And away they had packed him, but that their plot was in time discovered. Many others have they of late days seduced: but, I hope, their Kingdom is now almost at an end.

As for you who have occasion to live near the walls of these Adversaries, and it may be, sometimes, of necessity, must converse and have some commerce with them, take heed you be not corrupted by them. Have no fellowship with the unfruitful works of darkness, though with the workers. Be like unto the River Arethusa, which passeth through the Sicilian Sea, and yet takes no saltnes. Live blameless in the midst of a perverse and crooked generation.

And let me now speak unto you who are my Brethren of the Ministry, and should (in regard of your office and example) be as Angels in the Fi • mament of the Church: Perceiue you not how heresy begins to spread, as that of Arius in the days of Athanasius? Serpit vt Gangrena, it creeps as a Gangrene: and yet mourn you not forour Zion in her widow-hood, nor pray for the peace of Jerusalem? Behold you not the rank of our hollow-hearted Neuteralists, who think the time is come, to pull down our Culuer-house, our little Church? How often hast thou heard them, O God (though they whispered unto themselves) say of the enemies of our peace, Why are the wheels of his Chariot so long a-coming? Expectarunt diem: They have long looked for a day. I hope they will but expect, till their very eyes drop out of their heads. Again, understand you not, how laborious and vigilant our Adversaries now are, forbearing no time, sparing no pains, to captivate and destroy? Witness the swarms of their books, which you may hear humming up and down in every corner both of City and Country. I speak it with grief; and in this respect, cor meum, tanquam cera liquescens: my heart is as melting wax. I verily believe, they have vented more of their pamphlets within this Twelue-month, then they did in forty years before. They have Printing-presses and Book-sellers almost in every corner. And how do they by this means put their poor Disciples upon the tenters, selling that book for forty or fifty shillings, which they might afford for eight or ten; & that for ten, which they might afford for one? For instance, I refer you to the Cat alogue in the latter end of this book. I speak this by the way, to discover their extorting policy, who make a Treasury for themselves by these means,and raise no small sums of money. You are those whom God hath set up as Lamps in his Sanctuary, to give light unto those that sit in darkness, & in the shadow of death, to guide their feet into the way of Truth: hide not your glory under a bushel; let not your beauty be eclipsed: but (as the Spirit to the Angel of Philadelphia ) Hold that which you have: Stand with your loins girt: Be strong in the Lord, and in the power of his might: and remember, that Vincenti dabitur, To him that overcometh, shall it be given: Nec paranti ad praelium, nec pugnanti ad sanguinem, multo minùs te • giuersanti ad peccatum, sed vincenti ad victoriam; Not to him that prepares to fight, nor to him that resists to blood, much less him that shows his back in cowardice, but to him that overcomes to conquest. And hence Saint Jerome's pen, like a Lance, was charged against Vigilantius and others. Saint Augustine, in his disputations, spake hot words, coles of Juniper, against the Arians, the Pelagians, the Donatists, and the Manichees. Be you as vigilant and severe: Res postulat, the times require it: and therefore begin to blame the Church of Ephesus, for embracing the doctrine of the Nicolaitans; and the Church of Smyrna, for embracing the doctrine of Balaam; and the Church of Thyatira, for embracing the doctrine of Jezebel: and shame not to tell the Lady of Rome, that, notwithstanding all her paintings and complexions upon her face, the cup of fornication is in her hand. Peter spake as much unto Simon the Sorcerer, that he was in the gall of bitterness, and bond of iniquity; Paul unto Elymas, O full of misc • iefe, and enemy of all righteousness; Polycarpus, to Marcion, calling him Diaboli primogenitum, the devils first-borne.

Strabo describeth a certain fountain to be in Arabia beyond Jordan, which poisoneth all Beasts that drink thereof: for which cause it is ordained, that the Heardsmen shall make restitution for such Beasts as perish by drinking of it; unless they prove, by violence they approached. In like sort, there is a well of abomination: many wild Asses run thereunto to quench their thirst: and yet they that taste thereof, perish. The Pastors of Christ's flock, who have Peters Pasce for their charge, if they keep not their Hold, that is, hold their sheep within their fold, their soul shall answer for the same, except it shall appear, they drank the deadly waters of sin, through their own willfulness, rather then the others negligence.

The Shepherd cannot step aside, but the Wolf is ready to seize upon his Flock. There are many Wolves; so termed, not so much in regard of the composition of their bodies, as the disposition of their minds; for they sh • ll come unto you insheepes clothing: but believe them not for inwardly they are ravening. There are subtle Serpents, that still wait for their booty: Their poison is like the poison of a Serpent, Psal. 58.4. or as the Apostle: Their tongue is full of deadly poison. Inficit, Interficit: The infection thereof doth not only begin of late to spread, but hath left many for dead, that there is little hope of their reviving; Non aegroti, sed defuncti, being not diseased, but deceased. They are no sooner feuerous, but their Physician holds them to a diet-drink: they shall not have the water of the Sanctuary, that would cool them; but Marah, the harsh, bitter, and ill-brewed drink of damnation, to destroy them.

I have read of one Exagon, an Ambassador to Rome, being at the Consuls command cast into a Tunne of Snakes, that they licked him with their tongues, and did him no harm: But these Snakes, though they were sent us from Rome, bring such poison with them, non in caudâ, sed in linguâ, not in their tail, but in their tongues, that with their very breath they can infect and infest. How many souls have they so killed in our land!

It behooveth us to be in our generation, as wise as these Serpents, though as harmless as Doves. Against the incantations of such Sirens, let us ring the Musicall bells of Aaron, and sing the sweet songs of Zion, that is, arm our selves with the 〈 in non-Latin alphabet 〉 of God, treasured up in the Scriptures: so shall not the Locusts of the wilderness, with their Scorpion -like tales (who now swarm in such abundance) hurt any of our little ones with the deadly sting of their contagious error: but, having the seal of God in their fore-heads, they shall be able to resist all such as cease not to persecute the Spouse of Christ, and to make war with her seed.

Now for the better discovery of the impious tricks and devices of the Priests and Jesuits, and that all who meet within any of their moderne books (whereof I told you, there is such plenty) may hoot at them for most abominable Impostors and liars. Let me entreat you to read a few of such Tales as I have culled and collected out of their books lately sent over, the most or all of them according to the frontispice printed at Douay; and you would think, any solid wit could not be miscarried by them, but rather admire the poor shifts they are driven unto, for the keeping of their weather-beaten cause aflote. So palpably do they proceed beyond the bounds of modesty and reason, vt nemo eorum obtestationibus et iactationibus quicquam credat, nam eos mentiri • t dupliciter mentiri certissimum est, saith Luther. Let none believe their protestations and vaunts: for it is most certain, they lie, and that loudly. If they will needs be Architecti mendaciorum, still hammering untruths; I would advise them to lay probable foundations, and choose such Materials as are more malleable.

To begin then with one Tale of theirs, and it is a pretty one, alleged by one Henry Fitz-Simon's Jesuit, in his book called The justification and Exposition of the Sacrifice of the Mass, Lib. 1. page 131.

It pleaseth God indeed to use the weak sometimes to confound the strong; to employ the child, to convert the parent; and to indoctrine the innocent, to refute the insolent: but that he should show any such Miracle, for the justification and ratifying of that most impious & idolatrous Sacrifice of the Mass, is beyond the lists of reason, I may well say, the bounds of Christian faith, to believe. But for want of better Argument, you shall hear what other Tales have flowed from the f • oth of their understanding, to delude the ignorant, and confirm this said Sacrifice.

Let me help to prompt this Tale-teller, with another of the same Cut.

The aforesaid Author reporteth of another Prisoner supposed also to be dead, whose Brother (being an Abbot ) saying Mass for him: his bands fell always, and could not restrain him, whereat his enemies at length wearied, gave him liberty to redeem himself.

Quorsum haec? Why do they take such pains, and employ their brains upon these Inuentions, namely, to hook-in the people, and bring greist to their Mill, that their Masses may go readily away for ready money?

But these former Inventions are but slight work, posted over by some Prentice of the coining trade. Behold here following a more worthy Master-piece, wherein a chief Architect, and a more nimble Interpreter of the Puppets, is brought-in for an Actor.

Yea, here is a knocking and long-lasting lie, worthy to be nailed upon a post or pillory, like the ear of a Rogue or a railing Moore.

Father Parsons was but a slender Iuggler, that could not, without putting his finger into her mouth, suborn red for white. I doubt, that he that invented this Tale, had sometimes been at the shop of Cowbuck the Smith (held by some to be the putatiue Father of Parsons ), and there had seen the bottom hoo • e of a horse-foot nailed against the Posts (which use to be the triumphant Trophies of Farriers ) and therefore thought he should meet with some that would believe, a piece of raw flesh could be as solid & lasting. But I do not read, that this woman was ever possessed with that belief, as to adore the fore-said post, with the forged Appendix: and I am glad to find, even in the weaker sex, more truth, in calling a Spade, a Spade, then plain dealing in her Master, that would mock her and others by a trick of Leigerdemaine: and therefore the Tale-maker was here defective. For, to show the acceptation and effect of this Miracle, he should have added, that the woman, yea and some wisemen too, adored not only the flesh, but even the nail with which it was crucified or rather postified. This my newcoyned word fits their new-found Fable.

I believe, many houses in England, within these forty years, especially those that pertained to the friends and well-wishers of Parsons and his fellows, have been much haunted with sprites, not of the kind of Fairies, but of those of whom ingenuous Chaucer speaketh; that where the Limiter Ex • rcising Priest went up and down, within his station, there were no devils nor Hobgoblins to molest, especially the weaker sex in the night time; the reason he gives is demonstrative, For See,

But this difference I observe between the ancient Priests of a course thread, and these refined Scraphicall Masters of the Jesuitical Loome: they drove away Spirits only by their presence: but these can dart out a Mass from over Sea, some thousand miles off, and with it blow away all the devils that dance in such or such an enchanted Castle in England; whereupon, all the Protestants that dwell within kenning, must needs turn Romanists: Teste me ipso, quoth the Devil.

At Corduba in Spain? A Palsy, and yet fourscore and eighteen years? I am glad it is so far off: I hope they will have me excused, for traveling so far to inquire the truth. And yet, in another respect, I should wish to live in that air, where Masses grow so medicinal, that they prolong a man's life, till he and all his friends be weary of him: like the Isles of Arren in Ireland, which will not let the candle of our life be blown out, though it be in the snuff: whereof a blundering Frier wrote, Vbi tam diu viuunt homines, ita quod habeant taed • um de suo viuere.

If our sacrificing Priests and • esuites should execute so severe a Law upon themselves, the King would have in this City many Subjects not only inwardly lame in their obedience, but also outwardly lame in their limbs. I know two Priests in London, who are very unable at this time to do the King any service in the wars; for which, they have a necessary excuse, though not legal, having employed themselves in other hot wars already: so that now they are fitter for an Hospital, than the Camp. And yet when the time of their Lying-in is expired, they will creep out of the shell again, and look as bold as their brethren, laying it on with Masses, instead of muskets. Yet (me thinks) they should use very favorably their judical power in Confession, who themselves have had so much need of Indulgence. To say nothing of a Catholic Maid, supposed to have been, with others, oppressed in the ruin at the Black-Friers; whose office hath been to carry bands and shirts unto the Priests chambers: but, whatsoever her ill luck hath been, she hath met with some infectious blasting vapors, which now sequester her from all company; being posted off, by her Ghostly Fathers, unto the Physicians.

But to leave these noisome corners, and to return to the more pleasing path of our old wonder-working Tales: He had need be a good Surgeon, who could cement a broken piece, especially a hand so long cut off. But this is like unto the Tale of Saint Dominick; whose legs cut off at the knees, by praying unto our Lady, they were, without the help of any Artist, graffed on again; or like that of Saint Denis, who, for a mile or two, carried his head in his hand; or not unlike the Story of Saint Winifred: of whom they report, Her head, once cut off, sprung and grew on again; but lopped off a second time, where it fell, there arose a fine silver stream, or a pleasant Fountain of running water, which at this day (as they vaunt) cureth the Diseased: and the drops of blood which Saint Winifred there lost, are yet to be seen. The place of this beheading, and where the miracle is more extant, is at Holiwell in Wales, not many miles off the City of Chester: whither once every year, about Mid-summer, many superstitious Papists of Lancashire, Staffordshire, and other more remote Countries, go in pilgrimage, especially those of the feminine and softer sex, who keep there their Rendeuouz, meeting with diverse Priests their acquaintance; who make it their chief Synod or Conuention for Consultation, and promoting the Catholic Cause, as they call it; yea, and accountit their chiefest harvest for commodity and profit, in regard of the crop they then reap by Absolutions and Indulgences. Let me add, that they were so bold, about Mid-summer the last year, 1623. that they intruded themselves diverse times into the Church or public Chapel of Holiwell, and there said Mass without contradiction. It is not unlike, they will easily presume to the same liberty here in England, which they have used of late in Ireland; where they disturbed the Minister at a Funeral, erected one or two Frieries, with open profession, in their Monastical habits, and have intruded titular Bishops, to supplant the Churchgouernment there in force: as we see in like manner old M. Bishop, sometimes Prisoner in the Gatehouse, now perking up and flanting with the vain, aerial, fantastic bubble of an Episcopal Title, far fetched, and yet lightly given, hath rambled up and down Staffordshire, Buckinghamshire, and other places, under the name of the Bishop of Chalcedon; catching the ignorant, vulgar, and devoted Romanists with the pomp of his Pontifical Attire, and that empty name of a Bishopric: whereunto he hath as much right, as he hath Lands there.

I commend the thriftiness of the Popes Holiness, in erecting Bishoprics with such small cost. The Title stands him in nothing but a piece of parchment, with a Bosse of Lead, signed sub annulo Piscatoris. As for jurisdiction and revenues, there needs nothing, but to send into England this new Puppet of his own making. The honest, liberal, Pope-holy, Lay-Catholics of England, many of them, especially the more ignorant, and therefore dotingly devout, are so mad of these trumperies, and so sick of their money, that his Benedictions, Beads, Rings, Relics, Agnus Dei, and the like, will be good Merchandize, better (perhaps) than Virginian Tobacco, and feeding as much as that fume. Physicians say, and experience shows, that, for a Consumption, Asses milk is not the worst Cure: and sure, to feed a-fresh the declining and starving fopperies of Popery in this Land, what better nourishment, than those no small sums which are daily squeezed from many simple burden-bearing Animals, whose radical moisture of their purses is daily exhausted by the Horse-leeches of Rome?

The name of Rome is able to these weak and bleared eyes to imbelish anything, to gild-over and make acceptable any Pils, though being nothing else but sheep's trittles. A bundle of Beads worth three pence, if sanctified from Rome, shall strain out of Catholic purses so many pounds. The Preaching, the Liturgy of the Church of England, is but dry meat, and hath no poison in it, because it is not basted by the cookery of the Popes Court. The catechizing of children here is unfruitful, because not performed by the sublimated, pedanticall Instructers, the Jesuits; such reverend Fathers as Ledesme, Vause, Dauies, Cox, Cortin. The confirmation of our children by our English Bishops, though done in decent form, and with convenient prayer, yet (forsooth) hath no sacred influence, because our Bishops have no Crozier staff, no Holy water, no Unctions, no Chrism, no binding of foreheads for seven days, no deligate Authority à DOMINO DEO NOSTRO PAPA. But, if an Eutopian, Chalcedonian, New-nothing, Puffe-paste Titulaedo come with faculties in his budget from Rome, where he was miraculously created ex nihilo, then what gadding, what gazing, what prostration, to receive but one drop of that sacred dew! The least flash of light from the snuff of a Roman Lamp, out-shines and eclipseth all the twinkling petty sparks of the Church of England. Strange it is, that any of our Nation should so basely degenerate, as to captivate their wits, wills and spirits, to such a foreign Idol Gull; composed of palpable fiction and diabolical fascination; whose enchanted Chalice of heathenish Drugges and Lamian superstition hath the power of Circes & Medaeas cup, to metamorphize men into Bayards and Asses. The silly, doting Indian Nation fall down and perform divine adoration to a rag of red cloth. The fond and brainesick Papists of our Nation do little less, when they adore the very Cope and Vestments (belonging to Bishops and inferior Priests) where they lie alone, falling down to them, and kissing them.

But to view their new-intruding Hierarchy a little nearer: Me thinks, the Ministers of the Province of Canterbury, now meeting in Conuocation, are very forgetful, in suffering themselves to be destitute of a worthy member, the new-stamped Arch-deacon of London, M. Collington; who, by the experience he hath had in exercising Jurisdiction over his fellow-Priests, as also in conventing the Laics, is able, if he were called by authority to the Synod, to give very good advice for reformation, or deformation of the Church of England, and laying it under the Popes sacred foot. The like defect also is in the Province of York, by the absence of the Arch-deacon of Lancaster, M. Cli • ton. No doubt, these two new Chips, cloven out of the old Block of Rome, are the only sound Timber to build up our Church, or rather to make wormewoodden Images, for besotted Laics to adore. I now hasten to acquaint you with another of their tales, and it is a crafty one.

I see no reason why this should come into the Legend of strange Narrations, for that the Popes ears might easily be so long, by the Priests information, without any inspiration from heaven, as to take notice of the poor man's desire, who (belike) was not so cold for want of his coat, as he was warm with zeal, to cry allowed for a new. But this by the way. I learn the Popes price of Martyrs, namely, that they are worth pounds apiece. Well might the Pope have rated them at a higher value, whenas he yearly, nay, daily getteth far more in their names, by bartering their pretended Supererogations of Martyrs and Saints.

He that made this tale, had a Chimaera in his brain.

He had heard of an old Fable of the Gentiles, of the Image of Aesculapius, that was to be brought into the City of Rome, but by no means would it stir, though drawn with ropes, till there came a Vestall Virgin, that with her girdle drew it after her. This botcher patcheth such a one together, and fittens; that, instead of an immovable Image drawn by a Virgin, here is a Virgin that could not be drawn like the Image. And so he got a piece of bread and cheese, and came away.

A tale to some such purpose, is repeated of one Clarence a sacred Virgin, by the said Author; the one as well to be believed, as the other: yet of both I say to the Relator,

Here is a Procession of lies, one after another, ordine longo. But yet, that a man should smile at their Procession, is not strange; nor that he should die, no marvel; nor that another should dream, no great wonder: but they had best take heed, how they apply these narrations of unexpected deaths, lest the Story of Black-Friers be as well inverted upon them.

This is a mere fiction, intended for the magnifying of the Priest-hood: it is the steam of their impious policy, adterrorem incutiendum, et fucum faciendum populo; to gull, terrify, and amaze the simple, ignorant people, and by bringing them into admiration of their Priest-hood, the sanctity of their attire, and the divine potencie of their Sacrifice; by this means to inchaunt and bewitch their innocent simple souls, and so to offer them up for a prey to their great Idol at Rome. Surely our Savior Christ ate of the same he gave to his Disciples: but our sublimated Priests will have finer bread then is made of wheat. I marvel, none of our people in England sink into the ground, for daring to eat of the same bread with the Minister.

He had read, be like, the verse of the Poet:

It seems to me no more strange now to hear of a drunken Priest, of the Jesuitical fraternity, then when I read Petrus Cluniacensis Abbas his book: in which he reports, of some forty and odd Benedictan Monks, and Dominican Friers, that were most famous and notorious Letchers and Bredenbachius hath a Catalogue of others, who were Coniurers; Thomas à Cantiprato, of diverse others, who were very wicked and carnal, one of which had his mouth and nose putrefied, that none could tolerate to look on him: another of which, a fire from heaven consumed the hands and arms to his cubits, during his being at the Altar. Petrus Damianus and Palladius report of six other Priests that were Sodomites; one of which was hideously deformed with a canker, another devoured of a wild beast, and the rest miserably ended their days. All this is storied by their own Writers.

Seuerall Miracles have been done in England and else-where, saith F. Richard Conway the Jesuit, by the honoring of Saints Relics; which Protestants (saith he) will not heed.

What prodigies are these? What horrible imp • eti • s? Are they not Anti-christi & Pseudo-christi, that breathe out these damnable forgeries? that shame not to affirm, that the bones of a Traitor can raise a dead man, as did Elias his bones? or that the flesh of Campian, could perform that which was so much admired in our Savior himself, when he was amongst us in the flesh? How can they but blush at these things? When Father Campian came an Apostle into England, there was an Earth-quake (say they) and so there might well be. Nay the great bell of Westminster told of it self. But that I think is a lie. When Father Campian was arraigned, Judge Seth his finger burst out a-bleeding through his gloue, Thames overflowed, and diverse other observations have our imposturizing Renagadoes. But those saltlesse gulleries are no whit answerable to this their villainous and profane fiction. If M. Anderton were thus strangely raised, it is marvel his friends in Lancashire speak not of it, with many of whom I conversed, & am sure (had it been true) would have recited this tale in their discourse. Again, if Relics be thus powerful, I wonder they had not tried, & brought some of them for the reviving of their Priests, or any other of them that were killed at the Black-Friers: or why made they not use of some of them, for the curing of Lady Blackstones, and such as were, by the mischance at the Black-Friers, sore wounded?

Campians Saint-ship sure came but from Tiburn. And yet what admirable virtue do our Papists conceive to be in the poor Relics of Story, Felton, Sommeruile, Ard • n, Parry, Lopez, Garnet, Campian, and the rest of that Saint-traitorly Cru • ? The very paring of their nails doth help to do miracles. Their pictures are so sanctified, that they are hung over the Altars. And I much marvel, there were never strange wonders performed by the wood of the Tree at Tiburn; considering, it hath been blessed by some of their sacred bodies, and bedewed with their last spritefull breath. But did you never hear of Campians girdle that he wore? Then read one Edmunds his book of miracles, and that will tell you strange news: Hierosolyma (inquit) been nouit ad quem pertinuit: Tiburnus non ignorat, qui locus erat vbi Pater ipse Campianus martyrio coronatus erat: Jerusalem (quoth he) knows this girdle: for, it girdedabout the Sepulcher of our Savior. Tiburne knows it, the place where Father Campian received his crown of martyrdom: yea, saith he further, and the Devils know it, who detest all such manner of geere, and whom it hath vexed so sore, that it hath put them to extreme torments. This Girdle cured Lepers, the blind, the dumb, all manner of diseases. If the Girdle that embraced only his bare apparel, could do such miracles, what then should I think of the Rope that embraced Father Campian 's holy neck? yet I hear of no wonders done by that. The besotted Egyptians, that kissed, with earnest devotion, the Ass upon which the Idol Isis sat; and the lymphaticall Priests of Baal, that lanced their own flesh before an Idol of wood, had as much religion, and I think more wit than our moderne Reliquesauers have. God hath given them over to the spirit of illusion, to believe unsavory lies. He that sits in the heavens, laughs them to scorn. Almighty God, with his Angels and Saints, will have them (these mis-shapen monsters) in derision.

I think, of late days our Romish Priests have wept too little, and laughed too much: and that is the reason, we are pestered with more fiends, than friends. But when the sword of justice is drawn, and inflicted according to the weight and measure of their detestable designs, we shall, I hope, have fewer of them come over. This Couey of night-birds may shroud themselves warm under the gentle wings of their holy Father at Rome. I am sure, as yet they play the Bats and Moles with some of our Country-men; either trenching themselves in the Mines of their Labyrinths at home, or masking in their gold & silver abroad, in the fashion of Rake-hells & Ruffians. If, about Bloomesbury or Holborne, thou meet a good smug Fellow in a gold-laced suit, a cloke lined thorough with velvet, one that hath good store of coin in his purse, Rings on his fingers, a Watch in his pocket, it may be of some thirty-pound price, a very broad-laced Band, a Stiletto by his side, a man at his heels, willing (upon small acquaintance) to intrude into thy company, and still desiring further to insinuate with thee; then take heed of a Jesuit, of the prouder sort of Priests. This man hath vowed poverty. Fear not to trust him with thy wife: he hath vowed also chastity.

But are Priests tears so precious, that they are an Antidote against the poison of Devils? Oh yes: who knows not, that there is admirable power in a Priests breath, his gloves, his hose, his girdle, his shirts, to scortch the Devil; in his Albe, his Amice, his Maniple, and his Stole, to whip and plague the Devil? Or hath none read of the dreadful power of Holy-water, hallowed Candles, Frankincense, Brimstone, the Book of Exorcismes, and the holy potion, to scald, broil, and to sizle the Devil? of the dreadful power of the Cross, and Sacrament of the Altar, to torment the Devil, and to make him roar? If any think these strange, I refer him to a Book written by D. Harsenet, now Bishop of Norwich, the Title whereof I have set in the Margent: and you shall find, that one Father Edmunds, alias Weston, F. Dibdale, F. Thomson, F. Stemp, F. Tyrrell, F. Dryland, F. Tu •… ce, F. Sherwood, F. Winkefield, F. Mud, F. Dakins, and F. Bal •… rd, Priests and Jesuits, have stoutly and strongly confirmed all this long since. If the Book cannot easily be gotten, I wish it might be imprinted again, for that the Priests exorcising power is there fully discovered: and I have heard, that the most of these Books which were formerly printed, were bought-up by Papists, who (no question) took so much delight in reading them, that they burned as many as they could possibly get of them. But, to acquaint you with the strange power of a Catholic Priests breath: Pliny in his Natural Story, tells us of certain people, that do anhelitu or is enecare homines, kill men with the breath that comes from their mouths. And Leno in the Comedy is noted to be of so strong a breath, that he had almost blown down the young Gallant that stood in his way: but the Poets tell us, that Hell hath a more deadly breathing than all; so as if a Bird do by chance flee over the Stygian Flood, she is quelled with the smell, and falls down stark dead. Now, the company of Priests, for potency of breath, do put down Pliny, Leno, Hell, the Devil and all: for, the Devil, who can well enough endure the loathsome odors and euaporations of hell, is not able to endure the vapor issuing from the mouth of a Priest; but had rather go to hell, than abide his smell. And hence it is (I think), that, in their baptizing of children, the Priest breathes and spets into the mouth of the child: which (no doubt) is very sovereign, especially if the priests lungs be but a little vlcerated or pockified. One William Trayford, and Sarah Williams (as you shall read in Bishop Harsenet 's Book, page 71.) being possessed, Trayfords Devil rebounded at the dint of the priests breath, and was glad to get him out at Trayfords right ear, like a mouse, rather than he would come out jump against the priests mouth. Sarah Williams lay past all sense in a transe, being utterly bereaved of all her senses at once: the priest no sooner came near her, but she discerned him by the smell. Was not this a jolly rank smell? Yea, but this is but a flea-biting to the priests gloves, his hose, his girdle, his shirts, which had in them a dreadful power to burn out a Devil, nay, all the Devils in the parties aforesaid possessed. Which Devils, because the priests knew so well their names, shall not here go vncited: Lustie Dick, Killico, Hob, Corner-cap, Puffe, Purre, Frateretto, Fliberdigibbet, Haberdicut, Cocobatto, Maho, Kellicocam, Wilkin, Smolkin, lusty jolly Ienkin, Portericho, Pudding of Thame, Pour-dieu, Boniour, Motubizanto, Nur, Bernon, Delicate. The chief of these Devils, when one of the priests gloves was but put upon the possessed 's hands, durst not abide, but was scared, and went straight away. One of the great Devils was slipped, ere he was aware, into Sarah Williams leg: where finding himself caught within the Priests hose which she had on, he plunges and tumbles like a Salmon taken in a Net, and cries, Harro ho: out alas! pull off, pull off: case the poor Devil of his pain (oh, a goodly gin to catch a Woodcock withal). O but let me tell you of another trick, though not so cleanly as I could wish. One Fid (Landresse • o the Devils incarnate ) was washing a Buck of foul clothes: amongst which, was one of the Priest-Exorcists shirts. The Devil comes sneaking behind her, trips up her heels, and pitcheth her on her hip. And wot you why the Devil played her this unmannerly trick? Because she was washing-out a foul shirt of one of the Priests, which afterward served to whip the Devil out of one of the possessed. There are yet other Anti-daemoniacks of special account, which, in the Devil-hunting sport, are instead of little Beagles to fill up the Cry. And they are the Amice, the Albe, and the holy Stole; very scorpions and whips indeed: and therefore beware, Devil. F. Edmunds no sooner laid the Amice upon Sarah Williams her face, but a spirit puffed at it, and could not endure to let it alone. The sacred Stole was but wound about another's neck that was possessed, and it so pent and begirt the Devil, that he stared, fumed and fomed, as he had been stark mad; and, in the end, was squeezed out with pure violence, as water out of a squirt. An heroical combat was performed between Maho, one of the devils, and the Priest, during seven hours long. Maho the devil stood upon his guard, would not come in. He was summoned by the Priest, first, with Salue Regina, and Ave Maria; then with Mengus club, with his whip, with Holy-water. Maho stood out, till the Priest prepared himself to afflict him with the Maniple: and then he came in, and yielded to parley or dialogue with the Priest in a mild and temperate voice. See the puissance of the Catholic Romish Church, whose silliestrag hath power to change the devils roaring note, and to cause him to speak in a mild moderate key! Latet anguis in herba: a man would little suspect, when he meets with the Amice, the Stole, and the Maniple, wound up in a little casket, that there were such black hell-metal within them, to excoriate and lancinate a devil.

But I conclude: Nisi naenijs, tricis, et puppis vsa esset Roma, poenas iam diu dedisset: If it were not for puppets, apes-faces, and gawdes, with which Rome allures, maskes, and disguises the poor silly people, she had long since sung the doleful Song mentioned in holy Writ; Desolatione magn • desolata est, et turpitudo eius gentibus reuelata; that is, she had been clean desolate, and her turpitude had been opened to the eyes of all the world. As for all the tricks and iuggling shifts (so often discovered) which the Priests, these Exorcists, use; the Exorcist driving the Devil within the lists of the possessed body (with Come aloft, Jack-an-apes ) from one part to another: to what end do all these their dealings tend, but to this project, that the stand • s-by may be persuaded of some point of Popery, or of the Priests power over the Devils?

If any Christian in these days hath been truly and really possessed by the Devil, and if the Romish Priests have truly such a scourging power to whip out Devils, why use they it not effectually when most need is? For example • There was one M. Blewet, a man of great revenues, and one M. Fowell, a man no less famoused,both of which either were or seemed to be indiuelled. How often had they been Exorcized in this Kingdom, by Francis Kemp, by Philip Woodward, by F. Edmunds, by F. Campian, by F. Sherwin, by F. Hill, by F. Walpool, and diverse others, but especially, F. Collington, and F. Warmington, who often promised, they would make the Devil speak in M. Blewet, and M. Fowell. But as those two had many sweating combats here in England, so had they tormentings at Loretto, Shechem, Lile, Louaine, Douay, & elsewhere beyond the Seas; and all the consolation which they found, was to return worse, and farther from hope of deliverance, then when they went. The Popish sanctuaries rather added strength to the devils. And yet our Popish Thrasonical Priests will brag & boast, that they can toss a devil like a Tennis-ball, or a Dog in a blanket; whereat they are very nimble, especially in a possessed woman, in whose body they can canuas a devil by contrectation and certain enchanting nips, making him ferret up and down, from tongue to toe, from toe back again to finger. Oh the formidable magical power of sacred anointed hands, not only infusing chastity but also sanctity by their touch!

I could here set forth another Theatre of their Exorcising plots and attempts, to weet, their practicing with Grace Sowrebuts of Salmisburie, in the County of Lancaster; whom one Thomson, alias Southworth, a Priest, caused to accuse Iennet Bierly, Helen Bierly, and Jane Southworth, (the one of them her Grand-mother) of Witchcraft, of the killing of the child of Thomas Walshman, with a Naile in the Nauill, the boiling, eating and oyling, thereby to trans-form themselves into diverse shapes: all which, at the Assizes holden at Lancaster, proved to be false; and the said Grace Sowrebuts confessed, that she was persuaded and counseled to accuse the said parties of Witchcraft, by M. Thomson, alias, M. Christopher Southworth a Priest, who comploted this, to gain to himself some credit by exorcising, or vnwitching her. This confession of Grace Sowrebuts, with the Examination of others, who discovered the Priests impious dealings, was taken before William Leigh, Bachelor in Divinity, and Edward Chisnall Esquire, two of his Majesty's Justices of peace in that County. Sure, these iuggling exorcisms are but ordinary with Priests and Jesuits: but such a malicious and bloody project of subornation, must be a master-trick of some sublimed spirit, fit to instruct a novice Assassine, and to read a Lecture in the Jesuits dark chamber of meditation.

For the next vnmasking of our Mirabilaries. I might add the Narration of certain Priests, practicing with the Boy of Bilson. Anno 1621. whose name was William Perry, Son of Tho. Perry of Bilson, in the County of Stafford. But because there hath been so lately a true discovery of the notorious Impostures of certain Romish Priests, in their pretended Exorcisme or expulsion of the devil out of the said young Boy; I refer you to M. Rich. Baddeley his book upon that occasion written: and I entreat you to consider, whether they deserve not the reputation of the rarest Mounte-banks of these times. Quam falsa dicendo voluptatem ceperint, eandem vera legendo et audiendo amittant.

About some seven years since, two Catholic Maids, forsooth, the one called Mary, the other Amye, resorting to the Gatehouse in Westminster, took such benefit by the Priests conversation with them, being sometimes sequestered from all the world besides, that they were cast into extaticall raptures, and possessed, not with Devils, as the vulgar sort of those that undergo the Priests hands, but with heavenly and glorious guests, pretended to enter into them, and inhabit them, to the great admiration of the stupid, gullifyed, Romanizing beholders, and to the no small renown of the Spiritual Fathers then present; F. Benet, F. Aston, F. Palmer, F. Hanz. In very deedlaw, they were sometimes possessed with the Virgin Mary, other-while with Saint Michael the Arch-Angel, Saint John the Baptist, M. Molineux the Martyr, and M. Roberts the Martyr, and diverse other as well Masculine as Feminine Saints; and, in the name of these Saints, did give blessings to such as were present. The substance of which narration hath been, upon the Examination of one of their Exorcists, confessed. Yet when thiswas blown abroad, and began to breed scandal unto the Catholic cause, one of the maids gave-over her pretended guest, and the other was secretly conveyed away.

One of the forenamed Priests calling himself Edward Hanz, alias, Hance, borne at Lutterworth in Leicestershire, had a trick beyond all his fellows, and durst aspire so high, as to pretend himself to be cast into a deep admirable ecstacy, and to be corporally possessed (horresco referens) with the blessed Trinity. Neither was he more abominably knauish in this his Impudencie, then some of his own Coat, who were then blockishly foolish in their credulity. For some of them, when he acted this his Trinitarian rapture c • me and kneeled to him, bringing Oblations triplici numero, to present unto the Trinity, inhabiting this Mounte-bank. Among which gifts presented by these Lozels, one was gold-coin, an oblation never unacceptable to those that pretend creare Creatorem. That it is no fiction in me to relate this their fiction, may appear by the Examination of the said Hanz • aken, Iulij 5. 1616. before the L. Arcbishop of Canterbury, the LL. BB. of London, Lincoln, Rochester, Litchfield, the Dean of Westminster, and Sir W. Bird, D. of the Law: before whom he denieth not such his rapture and possession. For being then demanded, whether he ever took on him to be possessed with the blessed Trinity, saying of himself, I God the Father, that made the world; I God the Son, that redeemed the world; I God the holy Ghost, that sanctified the world, the glorious, blessed and undivided Trinity, do give you my blessing, and do command you to adore me: And being further asked, whether some that were present, did not adore him, and some other refused: he answered, That once or twice when he was about those actions, or in the Interim of them, he was in a transe, and his soul did see very supernatural and admirable joys: and then whether God Almighty or an Angel (he will not meddle with it, but referreth it to God Almighty and his Church) spake in the name of God and the blessed Trinity, and gave a Blessing, and that himself at those times, had no power in himself, but that the Organs of his body were used to a supernatural purpose, and by a divine or supernatural cause: And as God did cause the Air to speak, in giving down the Law, saying, I AM THE LORD THY GOD; and did cause Balaam's Ass to utter words: so he might cause the Organs of this Examinates body, to speak as best pleased the will of his divine Majesty: and the truth of the whole action, he doth refer to God Almighty and his Church. And he doth say further for his part, that no human person whatsoever living can use the Name of the blessed Trinity; saying, I the blessed Trinity bless you, without sin, unless God almighty do take the creature, and speak in him: and then it is God's own word, and not the word of the party. But touching adoration, there was no commandment of it, to his remembrance: and if any did it, it was no more than due to the eternal Trinity, who may be adored in all places.

This imposture, though never so odious and blasphemous, yet flew abroad, and was fostered as a true Miracle. For confirmation whereof, report was added, that this holy Priest thus possessed by the Trinity, walking up and down the streets daily amongst the Heretics, yet none of them had the power to apprehend or lay hands on him.

I could acquaint you with other his horrible and sacrilegious impieties: but let this suffice. It was foretold by Saint John, that their adulterous Mother should have her mouth full of blasphemies; which, to her shame, we do now observe. And according to that of the Apostle, The spirit speaketh expressly, that in the latter times, some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils, speaking lies in hypocrisy, having their consciences seared with an hot iron: which being the property of false prophets, it is more then manifest, who are specified, especially if we ponder those words of the Apostle, Such should forbid marriage, and command men to abstain from meats, &c.

To these two last blasphemies, it will not be amiss to add what our Papists report of Katharine of Sienna. She (forsooth) and Christ Jesus, by an admirable kind of permutation, did enterchange their hearts; so that Christ had the heart of Katharine; and Katharine, that of Christ. Oh you ignorant and desperately-superstitious Pontificians, who justify this Fable! Observe you not? understand you not, that this miraculous chaffering of hearts subuerteth a very Principle of Christian Religion (received also by yourselves) which is, that quod Christus semel assumpsit, nunquam dimisit, what Christ did once assume (to weet, by hypostatical union) he never left the same.

I cannot by the way omit a fantastical relation of the Papists, which I read in Baronius, how the Virgin Mary visited Fulbert in his sickness, and gave him her breasts to suck, much comforting him thereby.

I believe, there escaped at that time some drops of milk from Fulbertus his lips, he being not accustomed to suck, and those are they which are kept in a silver image of the Virgin Mary, in her Church at Reims, and are there worshipped.

There was of late, viz. an. 1621. one imprisoned either in the Gate-house or New-prison, who called himself Newton: he pretended, he had a Vision by night of the Virgin Mary appearing unto him, and saying, Newton, see that thou do not take the oath of allegiance. And being of this publicly examined, and asked, How he knew it to be the Virgin Mary which appeared? he answered, I knew it was she: for, she appeared unto me in the form of her Assumption. Of what nature that idle Vision was, the Reader may find in M. Widrington, who handleth the same, and doth in part discover the vanity thereof. A pretty Argument this was against taking the Oath. Since I heard thereof, I asked a Priest, what he thought of this vision of Newton 's. He told me, that This Newton was a very holy man, and hath had other visions besides that: which if he should repeat, would make a man tremble and quake. Heretics (quoth he) have no such visions & heavenly apparitions. I know not whom he meant by the word Heretics: but if he mean us Protestants, who have more reason to invert the phrase upon them; sure, we are not such listners to miracles. Prodigia nulla facimus: signa nulla edimus: we work no wonders: we show no visions, as Acosta a Jesuit of theirs once asseuerantly delivered.

Our Savior Christ himself (as Saint Augustine observeth) hath given us a caution against these miracle-mongers; willing us to take heed, that we be not deceived. Yea, their own Preacher Stella (whom of late time they have gelt, as they do all other their Writers, when they meet with anything that makes not for their turn) entering into this contemplation, taught publicly, that Miracles now would rather be an hindrance unto faith.

This buzzing relation, penned and published by the Priests themselves, is suitable and (in a sort) parallel to that which Brerely tells us of diverse who were dispossessed of Devils, by kissing of the Altar and the Priests vesture. But I will cap this tale with a fresh-bleeding new Story, fetched not far without the walls of London.

A certain Catholic collapsed Lady (whose name I spare, for the respect I bear to her best friends) about some two or three years since, departed from her husband (yet living) and went over to Brussels, and was admitted into the order of Nunnerie, I mean a Nun at large, one of the vncloistred sisters of the order of Saint Clare, and there she remained a while, till there appeared in her some passion incompatible with Nunship. She came over into England a companion with a religious Jesuit, since of great note, F. D. and remaining afterwards an enlarged Nun in London, was (as it seemeth) more visibly taken with a disease befalling that sex, called flatus vterinus: and thereupon, that this matter might be carried the more cleanely, it was given out, that she was possessed with an evil spirit, which did makeher belly to swell like a woman with child. Certain it is, many were deluded by this occasion: and the practice of the Priests to hide her blemish, and gull poor people, was lewd and abominable. For a certain Jesuit (whom I could also name, being a smug, spruce, liquorish, young fellow, a fit man to be called Father (forsooth) at every word, & of no high stature; and so, fit to be a disguised Olympio, to act the part of Casina in Plautus, or to act a womanized Chaerea in Terence his Eunuchus ) put on the Ladies or such like womanish apparel, with a Vail over his face: & that some found Ignaro's about the Town might be persuaded of the Priests power for the casting out of Devils, they were suffered to come to her chamber, where were two other Jesuits (provided for the purpose, to act their parts in this Comedy); who no sooner fell to their prayers, and began to use their exorcizing spells, but thereupon the supposed Lady began to utter her mind both in Italian, Latin and Greek: which much astonished the standers by, they little dreaming of this deceit. Neither was this all: I will yet proceed farther in this so comical a Narration.

It was wont, when an Interlude was to be acted in a Country Town, the first question that an Hob-nail Spectator made, before he would pay his penny to go in, was, Whether there be a Devil and a Fool in the play? And if the Fool get upon the Devils back, and beat him with his Cox-comb till he roar, the play is complete.Here is Fool upon Fool, but extra scenam, off from the Stage; the gaping, admiring, believing Spectators. But to make this pageant complete, this disguised Devil must roar; & that was, by the bringing the consecrated Host in a Pix, and applying it under the head of this Sheeknaue-Jesuit, or He-lubberly Lady. Then his Devil-ship raues and struggles, as if he would rather go to hell again, then endure the tormenting presence of the Holy Pix. Divers other feats were performed upon this occasion, which I will spare to declare, till I receive Command on the one side, or Challenge on the other.

Whether she ever heard of her self thus acted in her absence, I know not, but sure I have heard from a credible author, that she was active, or rather passive in one tragical part of this Mummery; which (me thinks) she should rather some other had performed it for her. Forsooth, these Medicinal Devil-purgers were not to seek for the device of the consecrated potion (in imitation of that which was given to Sarah Williams at Denham before-mentioned): this potion must make her vomit up no less then seven Devils: and to that end, she was let down into a dark room, and there shut up for a time without light; and, after the operation of this Devil-scouring vomit, light was let-in, and seven Todes shown to her in the place, as regorged by her, and being no less then (doub • less) dreadful Devils.

This last circumstance I do not aver upon knowledge, as acted by them; but rather think it given-out by the party and others, to pretend, that some great miracles have been wrought in her, or by her, that she might have the better pretence to have been resembled unto Mary Magdalene, out of whom seven Devils were cast.

Leauing it then in medio, till I receive better information; yet sure I am, she carrieth the name of working miracles. And indeed well may it be so said, that she and her Copes-mates the Priests do work miracles: for, to my understanding, it is little less than a miracle, that any of our Nation, incapable of Bedlam or a Bable, should be stricken with such stupidity, as to believe in these Iugglers and Romish Mounte-banks.

If I should here recount all the Lies and Tales of Priests, concerning the multitudes that have been dispossessed of Devils, by the help of a whole Beuy of Ladies; Our Lady of Montague, our Lady of Loretto, our Lady of Hales, and our Lady of Sienna: no reasonable Volume would receive or contain them. I refer him that would spend idle time in idle fables, to Rob. Chambers his book before-cited, and to T. P. his book entitled, The History of our blessed Lady of Loretto, and to Lipsius his dotages of our Lady of Hales, and to I. Heigham his book entitled, The Lady of Sienna: and you will need no other Register of their Impostures, no golden Legend. Doting Metaphrastes, fabulous Lippoman, lying and voraginous Jacobus, superstitious Antonine, confuse Vincentius, have so cloyed the dwellers upon earth with delusions and lies, that (for very shame) the Papists have exploded and pared out of their Portesses and Breuiaries many and sundry of their fabulous Histories, being indeed forced thereunto by the derisions & outcries of Christians against them. Yea, Claudius Espencae •… s (one of their own) tells us, that their Legends and Portesses were as full of idle vanities, as any Stables could be full of dung. What fruit was there in those things, whereof you are now ashamed?

Who (me thinks) could be so bewitched, as be born in hand, that A house was carried in the air from Palestine to Loretto; that a Dalmatian Priest coming many miles to Loretto, and carrying up with his hand his bowels quite pulled out of his belly, by one only prayer to our Lady there, was instantly healed; that a blockish Image in a wall, doth work as high miracles, as ever were performed by the eternal Son of God; that Saint Francis had the prints of our Saviors wounds; that the two Tails of our Saviors Ass, the two heads of Saint John the Baptist, the milk of our blessed Lady, are this day to be seen; that at the great Lake of Vister, Saint Patrick (who chased all the venom out of Ireland ) is one day by the Priests yet visible, and that they have then conference with him; beside, that there is a wonder-working Purgatory of his; that a Carmelit came lately to Paris, and there saying Mass, every day, at the eleuatio • 〈…〉 consecrated Host, himself was still eleuated or hoised on cock-horse into the air; that F. Stevens a Priest (now in London ) hath a Cross, whereunto are affixed some Relics of a dead Martyr, one M. Maxfield: which Cross being stolen from him, and carried one day almost fifty miles (as was known), the night following, came back of its own accord, and he found it in the morning under his beds head: which Cross, surely, must be a kin to a Stone in Anglesey, reported to be of that property, that how-farresoeuer a man carried it in the day, it would return of itself at night into the Island; that the very sight of Garnets straw hath made (at least) five hundred in our Kingdom become good Catholics: which if it be true, I see no reason, but every Thresher in England should become a Romanist, because they deal with staws, which have as perfect an effigies of F. Garnet, as any other straw without cquiuocation ever yet had; that M. Gennings executed at Tiburn, his belly being opened, his bowels cut out, and his heart in the Executioners hand, yet the Martyr cried out, Sancte Gregori, ora pro me; Holy Gregory, pray for me; that the same man's holy anointed Thumb, being touched by a Virgin after his death, of itself came off, bone and flesh, from the rest of the hand; that when one M. Dakins a Priest, executed at Tiburn, was a-dying, a certain Virgin, a kinswoman of his, though many miles remote, longing after some of the Martyrs flesh, she not knowing how to obtain her desire, yet being full of faith, one of M. Dakins holy toes did miraculously yield itself into her virginal hands; that Robert Parsons could make the Devil speak in any English Bishop or Heretic whomsoever; that Robert Parsons being apprehended by a Pursuiuant at Norwich in Cheshire, and put into a chamber fast bolted and locked upon him, the door did three times together miraculously and of its own accord flee open; that one F. Scroop a Priest, being in a Gentleman's house in Lancashire, and certain Pursuiuants coming to search for him, notwithstanding he was in the midst of the Roum with them, yet he became invisible to the said Searchers; that one Katharine Riland within the City of London, with eating one bit of flesh forbidden by her ghostly Father, was instantly choked; that one Thomas Vincent of London, scoffing at a Priest saying M • ss, forthwith fell mad, and, for many days after, was heard pronounce no other words but these, O holy Priest, O holy Mass; that old F. Chambers taking the confession of a Nun at Brussels, her name M. Stan, she was me • amorphosed, and seemed unto him a flame of fire; that whensoever a certain Priest put his finger nigh Sauerius his heart, there issued out blood and water; that Holy Father Philip Nerius, upon a certain night as he was walking, and falling into a certain ditch, was presently caught by the hairs of his head by an Angel, and so delivered; that an Image was crucified at Beritum, and did bleed; that the devil held both S. Edmunds his hands, that he could not make the sign of the Cross; that M. Christopher Cusake, an Irish Jesuit, had a Crucifix which could speak?

Are these graceless saltlesse gulleries, either to be believed or countenanced? Is it possible, that men of wit, understanding and spirit, should be intoxicated and carried away with such muddy devices; the end of which is, non ethnicos conuertendi, sed ipsos euertendi, not to convert and bring any unto the knowledge of the truth, but rather to▪ make them wallow in the mire and sink of error; in which themselves have long stuck fast? And by reading of all which you may find, that the Devil hath no greater cunning, nor preuaileable art, then to support the Romish Religion by such palpable, gross, filthy and idle inventions. What is there in them (for the most part) more then in the Poetical fiction of the God's; the Fables of Homer, Herodotus, Ovid, Bocace, and the rest? All is but the deceits of lying tongues, the presumption & bragging of Enchanters, and the ceremonies of Augurers, Pythonists & Arts-masters in Incantations: against whom the Poets themselves had many invectives, and condemned the Priests of that time, as we do the Friers of this Age: as Euripides,

The examples before-recited, show the collusions the Priests use, upon pretence of miraculous power: nor is their diligence less in other means, which they use by daily solicitations for their own advantage; every Priest of action,and any ability, having two Assistants assigned unto him: whose office, like the Familiars of the Inquisition, is to straggle abroad, for the bringing-in of game. These subseruient procurers are Laics, and though not able to maintain Argumen • , yet pry in by-corners, nay, and put forward in open places, to shake and try any weak wavering Protestants; and if they can get but to entertain conference, and give • are to their boasts and insinuations, then they bring them to be better hammered upon the Anuill of their great Masters. Sometime they deal with tender game, scarce yet fledge, I mean, young Youths, whom they inueigle, to transport to the nests of their Seminaries. I have given you some examples before, and could afford you more. If at the Schools o • Westminster, Paul's, Winchester, Eaton, Christ-Church or Suttons Hospital, there chance be some young man discontented, for the loss of a place in the University he hoped for; or in the Universities, some young graduate, half distracted or discouraged, upon the loss of some fellowship, or other promotion he aspired unto; Oh then there is matter to work on; none of these, I warrant you, shall escape without promise of better preferment; there needs not one to inform them, what provision is made beyond the Seas at Saint Omers, Douay, Lisbon, Louaine, Spain, Rome, for all such Novices; what beautiful Colleges, stately Edifices, large Reuenewes thereunto annexed; what great liberty, what good company, what practice of Piety.

Like the Fowler, they can allure with diverse these pleasing notes, to tempt to their lure, and bring the Foot within the Snare: sed terminu sistius gaudij, mors est, the end of this proves the most deadly & dangerous. Some of their scouts have I known about the university of Oxford, as one Kinsman, Ford, Mason; and diverse others could I point, at this present, here in London, who indeed are no less perilous and pernicious then the Priests themselves. If they can find any, for extraordinary pregnancie of wit, learning, parentage, friends, especially possessions, fit to serve their turns, and condescend to their expectations, by no means must such scape their fingers.

What other shifts have the Priests to wrest and wring from their poor Disciples, wherewithal to maintain their pomp and bravery?

In Summer 1623. A Gentlewoman named Read, lying at that time sick at Bednall-green near London, and having Land of inheritance, of above five hundred pounds, per annum, was vehemently set upon by some Jesuits and Priests; insomuch, that she was inclineable to refer her estate to their disposal. Whereupon, some of her near kin, repairing to a Doctor of Divinity, of good note in London, informed him, how far the Priests had wrought with her. Whereupon, he by conference and instruction, did set her right again (as by God's blessing, he hath confirmed diverse others). It is very probable, that the greatest part of that estate should have flown beyond the Seas, as much other our Country goods and Riches do, to underline the Nunneries.

In August last, one Musket a Jesuit, and another Priest, came to Francis Netlam, lying very sick in M. Dawsons house in Fetter-Lane; and understanding of some Lands or possessions he had, to a round value, inquired of him, how he disposed of these his revenues, and to whom he meant to leave them after his decease. He acquainted them, that he had brothers & sisters, poor, and of his own Religion (to weet, Papists) who didexpect them. But these insinuating Priests, more regarding themselves then their Disciples, dealt so far with him, that he was content to give his La • ds to themselves, or whom they should nominate, so to be at their disposing. Which granted, M. Muskets care was such, that a Will was drawn, and the Lands thereby conveyed to the Priests, or to some other for their use. Therupon returning to the house where this sick Catholic lay, they requested the woman of the house (Mistress Dawson, her husband not being within), to be a Witness to the said Will. But she, understanding the Contents thereof, refused so to do: neither would she suffer them to go to the sick man's chamber, unless their intent were better. So soon as her husband came home, she told him what the Priests would have done. Therevpon, her husband entreated the Lecturer of the parish, and another Minister, to persuade the said Francis Netlam, not to be so foolish and unnatural, as to give his Land from his needy brethren, to these cheating, coozening, and colloguing Priests. The sick man followed the counsel of these Ministers, in whom he found more plain dealing, then in the other his spiritual Fathers. And notwithstanding he had been long misl • d by the said Romish Impostors, he desired to be prayed for (according to the form of our English Church) in Saint Dunstanes in the West, at their next Wednesday Lecture: an • further to express his conformity to our Church, hereceived the blessed Sacrament with us before his death.

Hence then observe, how industrious our Priests are, not only to get Proselyte men and women, but also Proselyte Lands and possessions: notwithstanding all their pretended poverty, bonus odor lucri, they will omit no opportunity to get what gain they can. I know this to be true, that in those parts where I have lived, and where are most Papists of any part of this Kingdom; there is not a Popish Gentleman in all the Country, but there is a Priest to his Steward, and disposer of household and revenues; neither doth the Owner let, set, or sell any land, without the approbation & consent of these pretended spiritual guides. And that indeed is it which causeth Papists the more to abound, for that a Land-lord led by such directors, will not suffer any one quietly to live upon his Land, but such as the three-quarter Lord Priest taketh to be his holy children, and will be ready to do him service. A fine engine to wheel about, and screw whole families and Towns, by the pulley which twineth the long rope of Spiritualls reaching out ad temporalia.

Another of their engines is, If an offender come to one of these Priests to Confession; as they enjoin him, for one part of his penance, to say so many Pater-nosters, so many Creeds, so many Ave-maries, by scores every day: so likewise they impose on his head a pecuniary mulct,he must pay into the hands of some other Priest 40, 30, 20, 10, 8, or 5 pounds (according to the ability of the party), to be distributed by the said Priest, a judicious man, in pios vsus. Which money once fingered, is very iudiciously shared betwixt these two shriuing Priests, who ( Judas -like) will have no waste, et tenentes marsupium, tenentur àmarsupio.

Again, that their Lamps may want no Oil, their pockets no weight, how do they gripe, exact and extort from their poor Disciples! If a Shoemaker, or a Taylor, that hath naught but what he earnes at his fingers ends, chance to come under their fingers, his money is ill got, unless he offer to his holy Father a third or fourth part of his gain. If a Country Farmer be so rich in Tenement or Land, that he have but two Oxen to yoke, and three kine to milk, before the years end one of the beasts must be sold, to buy the honest Priest a new suit, perhaps of swaggering Satin. Nay, I have known a taxation such, that out of a man's means worth ten pounds per annum, the Priest must perforce have forty shillings a year at least. And in a great Shire, where I have conversed, there is not a man of that Religion, of 40 pounds a year reuenew and upward, but he must, at his own charge, keep a Priest in his house: perhaps some poor neighbors that are benefited hereby, contribute some small matter toward it.

Thus, while they pretend, that they are forcedto creep into private houses for fear of persecution, they carry more dominion over the Family, then any Parish-Priest doth in those Countries where Popish Religion publicly prevaileth.

I should have commended M. Muskets wit, if he could at so easy a rate have purchased M. Netlams inheritance. Sure, it was a better plot, and his time better spent, then in writing and forging his book, called The Bishop of London his Legacy. A pamphlet, that I much wondered who could have so little wit, and less grace, to be the Author thereof, till that an incendiary brother of his (who took dislike at it) confessed unto me; and F. Musket himself, in some sort, acknowledged his pains-taking therein. O perfrictam frontem! W • at impudence was here ioynd with ignorance! How lewdly did he and his Precursor Kellison bely Him, who is now as glorious a Star in the heavens above, as He was a shining Lamp in the firmamenr of the Church here on earth! 〈 in non-Latin alphabet 〉 , (as Sophocles commended Philoctetes ) He fought a good fight, both in defense of the faith, and in exp • gnation of Heresies, Schisms and Seditions brought-in by these our Adversaries. And as Augustine spake of Cyprian, Multi erat meriti, multi pectoris, multioris, multae virtutis: He was worthy, wise, well-spoken, religious.

Now whereas they seek to get Prosel • tes by • hese monstrous forgeries and trumperies, formy own part, I confess, that upon the first view and reading of it, I was somewhat moved with wonder, & withal with possibility of credence; which made me the more diligently to inquire of it; especially reading there, that the Bishop was reconciled to the Church of Rome, by a certain Priest there not named. I curiously searched among the Priests, to learn who that might be. They named to me F. Preston: but him I find to have constantly disauowed it, on examination: and otherwise I found good cause to think, that he spake his conscience in that denial. Then was I posted off to F. Palmer a Jesuit, and that he was the very man: but asking him very seriously and privately about it, he told me, he never saw the Bishop of London. And verily, if this Jesuit did mean to equiuocate with me, he had no reason to speak doublely on that part, but rather to avouch, that himself did that deed, or knew who did it, that he might the better hold me in belief of that narration. In fine, I found this tale to be nothing but a comical fiction: and on better weighing this ridiculous shameless pamphlet, so belying Integrity, so outfacing the open Sun with audacity, and so far degenerating from all show of verity; I concluded, that the frame could not be sound, which was built upon such a rotten foundation; nor that Religion sincer • , which • ath slanderous leasings for her daily food. As Tertullian saith in the behalf of the Chri • tians first persecuted by Nero, that he that knew Nero well, might easily understand, non nisi grande aliquod bonum à Nerone damnatum: it was like to be a good thing, which Nero opposed. So when I view the shameless slanders which such Iugglers lay vpō that reverend Bishop, I must needs say, that I reverenced his memory the more, and might well think him the more constant in his Religion, by their feigning him to be wavering.

Yet, thus I must needs testify of one the most sufficient & ingenuous of their Priests, that, notwithstanding it might make somewhat against their common cause, he plainly told me, he was sorry that ever any such book should be suffered to come forth; for it would do them more hurt, then any book they ever wrote: meaning, as I take it, that the forgery in it was too palpable. But I find, that the book is subscribed by public authority and particular commendation to it, nor will they inflict any censure upon the lewd Father of this monstrous lie. And hence it is, that of late they have altered The Title, and changed the Frontispiece into a more dark phrase, making it a Prosopopeia.

Doth Master Musket, who hath four or five hundred (as I have heard him boast) that come to his chamber to a Sermon, feed them with no better fare then such windy, light, empty, nay noisesome exhalations? I can then call it but, The dreamed bread of the sluggard. They may eat, but not be satisfied. Perhaps he may parallel this andgreater fictions out of the Golden Legend, when he preacheth upon any By-Saints-day.

But I hear (me thinks) the noise of our hooting Noctua's, the Priests & Jesuits, blind guides, and lovers of darkness more then the light, who are so far from believing that any cataract or filme is on their eyes, that they are rather persuaded, themselves are the most quick-sighted. They know and see a far off, that although, non adhuc miserendi tempus, non adhuc exultandi dies, the time to have mercy, their appointed day be not yet come, yet they shall have a time & a day whē Vaevobis, woe • be to their Adversaries. Their best days of late (perhaps) seem to them but a leaden, or at best, a silver age: but a Priest now in London told me sometime this Lent (and it hath been the merry tune of many more), that they should ere long have golden days. Many of the Jesuits have of late cried, Woe to England. Their meaning is locked up in a misery, and how they will explicate themselves, I know not. Nocte die{que} suum gestant in pectore • estem; though they scape restem.

Let me then premonish the ignorant, and feebler sort especially, who are like weak and silly flies, that they take heed how they be caught in such cobwebs, wherein the chief thread they spin, is, that none out of their Church can be saved. And further, let them beware, lest they deprave their ingenuous disposition, in tampering with tools that may cut their fingers, and soventure into that web of heretical fraud, which they want strength of wit to break thorough. I know, that whom nature or education hath made simple, heresy will make proud.

For who more insolent then the ignorant? Which Erasmus noted long ago, and may well be applied unto many of our English Papists, who when they might be informed de vita Christi, et de via Christiani, they are resolved aforehand not to be satisfied.

Oh the blindness of understanding of those that are called Lay-Catholics! Just here were the complaint of the Prophet, My people be in captivity, because they be without knowledge. Surely, when I begin to weigh and meditate on the abuses that our Kingdom in general, and these weak members thereof in particular, sustain by those Hornets and Drones who flee up and down, stinging and wounding with the wily insinuation of error, sucking and gathering honey in our gardens, yea, resting upon diverse golden flowers; my heart begins to bleed, my bowels to yearn, and my soul is plunged in much heaviness. For woe is me! Are we not all sons to one Father? all Subjects to one King, cuius sub vmbrâ suauiter quiescimus, we rest under his shade, and his boughs have been long distended for our security? How grievous (alas!) is it now to him to hear, that any his children and servants should be a prey to the Harpies of Rome; that vipers should eat out their substance, & dispoilethem of the means of the true knowledge of Christ! All these things, unless they keep you still muffled, you may easily discern. Are they not Lord's, not only over your faith, but also your inheritance, although, according to the rule of their Canonist, Praelatio ecclesiastica ministerium habet, non dominium: Their office binds them (nay, the Jesuits vow ties them) to Service, rather then Dominion. How is it possible (me thinks) that they should bring you to that servitude as I find they do, so subiugate your understanding, and imprison your wills, that if they command any thing, quamuis adinteritum animaeet corporis, you are ready to obey them? and do they not accordingly make vassals and slaves of you?

Yesterday being Good-friday, this present year 1624. they made some of you in the Morning, before day, go in Procession to Tiburne, in penitential manner; the form of which is, for a man to walk naked from the girdle up ward, and scourge himself with a whip. The same day twelve-month last past, at a place of your solemn meeting in London, you made one whip himself so long, till he swouned, and was thought to be past hope of recovery, so that hot water was instantly fetched to revive him. At Brussels (as a Priest told me, saying he saw it, and boasting of the meritorious work) a woman, about a year since, so cruelly scourged her self, that she died of it. Is this Mortification, to murder our selves, lest sin murder us, to abolish our life in the flesh, lest we should live after the flesh? I am no enemy unto austerity of life, and taming or chastening our bodily sinful members, to bring them in subjection to the spirit, to abate the lusts of the eye, and pride of life, to depose the Tyrant sin from his dominion: whatsoever tendeth this way, for the better whetting of our members to become weapons of righteousness, I wish were more, rather then less used in our reformed Churches; so it be without the opinion of merit, without public ostentation, without excess, and unnatural hating and disabling our corporal faculties. Such kind of enormous flagellant Tragedies, prove sometime as absurd remedies against sin, as a Philosopher did bring against sickness; who visiting his diseased friend, that complained of the irksomnesse of his disease, and desired his advice for curing the same, or easing his pain, departed from him, and shortly came again, and told him, he had brought a medicine to cure all his diseases, and rid him of pain. The Patient hearing that welcome word, promised he would take the medicine. To whom presently this Kil-cow Physician shown under the lap of his coat a short sword, which would make short work. To say no more of this outrageous devotion: as it is Baalaiticall, we cannot, unless we wink, but see it is also Pharisaical. If bitter chastisement in this case be requisite, why should it not be performed as privately, as our Savior enjoineth secret prayer in the Clozet, the door shut,&c? Must this be done before hundreds of spectators? Yes verily, else the price of the satisfaction, the glory of the merit, the over-weight of supererogation, would be made lighter by many an ounce. And indeed, as in this, so in all the rest of the whole pageant of Popery, everything must be theatrical ad pompam, else the gazing Vulgar would not be so frequently and easily caught.

Lastly, if such enjoined penances must be performed in an ambling fashion, with roving abroad, would no other place serve to gad unto, but Tiburne? Is no other place in England left sacred and unpolluted? Oh, but there is more virtue in the goal they run unto, then in the race they undertake. It was ancient, to visit memorias Martyrum; and so, the sending of Disciples to visit Tiburne, maketh a deep impression in their minds, of the Saint-ship of some that have there paid their debt to our Laws. We know, Martyr and Persecutor are Correlatiues: and so, in this action of pretended humiliation, there is intended an increase of the Romanists hatred against the Church and State of England, as persecuting, and guilty of the blood of those whom they adore. Thus every step in such pilgrimage, makes those Penitents to walk further from us: nay, in every stripe voluntarily received in that Journey, the Confessor that enjoined this performance, thinks he scourgeth the Protestants.

Deare Country-men, let me, in the spirit of meekness, & out of the tenderness of my heart and affection enlarged toward you, a little entreat you to consider, how you are hood-winked and disguised. Do yet, at last, lay your hands on your hearts, and loath these despicable Impostors, returning unto the truth, and assuring yourselves, that never any true Religion did assist and credit it self by such iuggling shifts, tricks and devices, as the Jesuitical brood are observed daily to practice, and many of which (I am sure) they shame to hear of.

For example: Blush they not at this; that, one Thomas Cornford a brother of theirs, examined before my Lord's Grace of Canterbury, June 25. 1612. did first give unto himself, the name of John Vnderwood, and so subscribed it; affirming that he was a married man, and that he had married the daughter of one Robinson in Irkinburge, where his wife at the time of his Examination remained? He added also, he had been married unto her twelve years, and that he had by her six children. He said he was by condition a Farmer, and that he came to Town, to move the Lord Vaux, that himself might be Tenant to his Lordship, for a certain house and land lying in Irkinburge, where his wife, Robinson's daughter, remained. But this fellow, after, upon some remorse of conscience, or fearing lest his condition and estate might by some other means be discovered, doth of himself offer to manifest unto his Grace, his condition and profession; untowhich, as it were on a second examination, he is admitted; and then acknowledged, That for the space of six years, he was brought up in the College of Rome; and that there he took the orders of Priest-hood, according to the manner of that Church; and that from thence, some 12 years since, he was sent by mission into England, where by F. Garnet he was admitted into the Society of Jesus: he acknowledgeth also, that his name was Tho. Cornford, and so subscribed the same the second time, after that before he had subsigned by the name of John Vnderwood.

Will you understand how this ingenuous Jesuit did conciliate such contrary sayings of his? Thus he performed his part: Whereas he affirmed himself to be a married man, his meaning was, that his wife was his Breuiarie, and that he had been married unto it 12. years: as for his children had by Robinson's daughter, those were his ghostly and spiritual children. The reason why he called himself a Farmer, was, because he was so to God, according to that Text, Redde rationem villicationis tuae: Give an account of thy Farmer-ship. The reason why he said, he came to take a Farm of the L. Vaux, was, because he was ready to do him any service for the spiritual tilling of his soul.

Read D. Sheldons book of the Miracles of Antichrist, page 28. where you may read of another holy brother of the Ignatian society, who did in the same sort willfully p •… ure himself.

Thus much for my present occasion, by way of declaration, what wholesome use (by God's grace) I have made of the noxious and balefull weeds that grow in the Papal garden; whereof, through my own vanity and levity, having taken some taste, it hath pleased God to turn those poisons into an Antidote, happy for myself, and (as I hope) not unfruitful for others.

But first, I am not ignorant, that some particulars related by me, are like to procure me the hatred, and perhaps, some malicious machinations of those that thought to hold me in perpetual captivity. But I protest to God, that as I have in sincerity of heart, without malicious inventing, or adding anything, given account of those passages that came to my knowledge: so I do not hate the person of any of those, who have pretended to have been my Instructers while I remained with them; but wish to them, as unto my own soul, a sight of those corruptions & errors, wherein they are deeply died, and whereof they did cast some tincture upon me; & also an acknowledgement of God's Truth resplendent in the Scriptures, a forsaking and abominating of that pernicious trade, of being Factors and Brokers for the Papacie: The superstitions and tyrannies whereof, I marvel, if they see not; and I much more mourn, if, seeing & inwardly acknowledging, yet they should entertain and practice, for the keeping the poor Lay-people in awe, which I take to be one ofthe chiefest Arcana Imperij, secrets of State, for the maintenance of their religion.

Secondly, I hold myself bound in conscience, upon the sight of mine own error, and consideration of the scandal which I have justly given, to make public protestation of my recovery, with unfeigned and hnmble submission unto our reverend Mother the Church of England (the most orthodox and pure Church now extant in the world, and most suitable unto the Apostolic and Primitive times, both for faith and discipline). Before her feet I prostrate myself with deep sorrow of heart, that I have through rashness of heart, discontent, or any other mis-guiding passion, played the runaway out of her family and obedience. Wherein my fault is far the greater, forasmuch as I, by that calling which she hath vouchsafed me (although unworthy) in her family, ought to have been a guid • unto others, to keep their feet in the ways of Truth and Peace. I implore her motherly indulgence, to open her lap to me, her wandering returning child, and to vouchsafe me such pardon and absolution, as the power of the Keys which she hath received from our Savior, doth afford and extend unto penitent Delinquents. Nor did I think it sufficient, to do this by a simple profession of the cure of my understanding; but I also held it necessary for me to add a manifestation of such particular means as I best knew to be used by our adversaries, as stratagems to besiegeus, and snares to entrap us. Whereupon it may perhaps please some to whom that care belongeth, to make use even of these slender informations, for the preventing of future mischiefs in that kind, now grown very far against the Church of England.

Thirdly, it behooved me not to be forgetful of the bond of nature, and of that duty which I owe to my aged Father, a Minister in the Diocese of Exon. whose righteous soul hath been vexed with my infamous deuiation; whose fatherly care and pains toward me, even then when I most forgot him, and myself, hath not been wanting in his writing to me diverse Letters of Argument and exhortation: which, together with other means, concurring with God's mercy, have been the loud Calls that have pierced my ears, and made me look back, and withdraw my foot out of the horrible mire and clay wherein I stuck. Even of him, whom above others I have deeply offended, I humbly crave fatherly pardon and blessing, not only secretly in my heart, but more publicly and authentically thus under my hand.

What a great debt lieth upon me, not only in regard of my first being; my education especially in learning, and fitting me for the Ministry, by his care and cost, but also for the reparation of that discontent which he hath justly taken at my obliquity! All that I can promise and vow, with the assistance of God's grace, is, that I hope to pay double in future comforts, for that which I have run arrerage by procuring fatherly sorrows. Faxit Deus. Lastly, to touch again on that string which before I have struck, but never can sound too oft: This streaming of my pen from the fountain of my heart, runs that course, whither all things else ought to tend, even into the Ocean of God's glory exalted by his Mercy, in reaching out his helping hand to such miserable creatures as myself, entangled in danger, & ready to tumble into perdition. To his glorious name I offer up my self, my soul & body, as a lively reasonable sacrifice, vowing to bend all my faculties & future endeavors, to the publishing of his Truth, & to the setting forward, by word, and by example, that orthodox faith, and Church, which I have wickedly cōtemn'd. And in special, I make oblation of my particular thanksgiving, as a repeated Morning and Euening Sacrifice, for the double deliverance vouchsafed me; the one Corporal, & concerning this life; which in me, beyond expectation and natural reason, was prolonged, when I was saved, tanquam torris erutus e flamma, I mean, in that general and woeful downfall at the Blackfryers, wherein many less sinners then myself breathed their last. The other deliverance is spiritual, being in some sort a child of that mother, as proceeding from the due cogitation of the other; I mean, the loosing of my bands, the vnfettering of my heart & soul from the Babylonian captivity, the dispelling of thatcloud of Romish errors, which obscu • ed, though not wholly extinguished the light of God's Truth in me. There were (I know) that said unto me, An evil disease cleaveth fast unto him: and now that he lieth, he shall rise no more. But thou (O Lord) hast put a new song into my mouth: Those that sit yet in darkness, shall see it, and fear: For, The Snare is broken, and I am delivered. Lord, establish me in thy Truth: thy Word is Truth.

A CATALOGVE OR Note of such English books (to the knowledge of which I could come) as have been printed, reprinted, or dispersed by the Priests and their Agents in this Kingdom, within these two years last past, or thereabouts.

• INprimis, the DOWAY BIBLES, that is, the old Testament only in two Volumes, with Notes, reuised by D. Worthington, and reprinted here in London: sold for forty shillings, which at an ordinary price might be afforded for ten.
• THE NEW TESTAMENT translated by the Rhemists, and reprinted in quarto: sold for sixteen or twenty shillings, which might be afforded for a Noble, or less.
• THE SAME TESTAMENT in English, lately printed in decimo sexto: sold for twelve shillings, which might be well afforded for four.
• THE ANKER OF CHRISTIANDOCTRINE, in four parts, written by D. Worthington: the three last-parts printed in London, and sold by him at his Lodging in Turnbull street for foureteen shillings, which might be afforded for five shillings.
• THE PROTESTANTS APOLOGIE, written by Brerely, reprinted and sold for seventeen shillings, and might be afforded for six shillings, or less.
• SAINT AVGVSTINES CONFESSIONS, translated by Tob. Matthew, and sold for sixteen shillings, being but a little book in octauo, and might be afforded for two shillings six-pence.
• Two other books in octauo, lately written by Tob. Matthew, and sold very dear.
• THE AVTHOR AND SVESTANCE OF PROTESTANT RELIGION, written by Smith, a Priest now in London, and sold for six shillings, and might be afforded for twelve pence.
• LVTHER HIS LIFE AND DOCTRINE, a railing book, written by Louell a Priest, who is at this present in London, sold for eight shillings, worth two shillings.
• AN ANTIDOTE AGAINST THE PESTIFEROVS WRITINGS OF ENGLISH SECTARIES, in two parts, written by D. Norice a Priest, now resident in London, sold for eight shillings, might be afforded for four shillings.
• THE GVIDE OF FAITH, written by the said Author, and sold at an unreasonable rate.
• THE PSEVDO-SCRIPTVRIST, by the same Author, a book of some twelve sheets of paper, and sold for five shillings.
• THE CHRISTIAN VOW, by the same Author, a book of ten sheets of paper, and sold for two shillings six-pence.
• The loud lying Pamphlet, termed, THE BISHOP OF LONDONS LEGACIE, written by Musket a Jesuit, and reprinted with a preface of a new disguise: the book containeth about sixteen sheets: they squeezed from some Romish buyers, six or seven shillings a piece. A dear price for a dirty lie. Yet I wish, they that have any belief in it, might pay dearer for it.
• THE SVMMARY OF CONTROVERSIES, written by D. Smith, sold as dear as the rest.
• THE NEW RELIGION, NO RELIGION, written by one Flood a Priest now in London, sold at a high rate, and so are all the rest following.
• THE SVM OF CHRISTIAN DOCTRINE, written in Latin by Petrus Canisius, and translated into English by I. Heigham a Priest in London.
• THE TRVE CHRISTIAN CATHOLICK, by the same Author.
• THE LIFE OF SAINT KATHARINE OF SIENNA, by the same Author.
• THE PROTESTANTS CONSVLTATION, a dangerous book, lately written by an unknown Author.
• JESUS, MARIA, JOSEPH, lately come out of the Press, Printed in London, by Simon's à Carmelite now in London.
• Two other Books, written by the same Author; called, THE WAY TO FINDE EASE, REST, AND REPOSE VNTO THE SOUL.
• BELLARMINES STEPS in English.
• HIS ART OF DYING WELL, in octauo.
• THE EXERCISE OF A CHRISTIAN LIFE, by S. B.
• THE VOCATION OF BISHOPS, by D. Champney now in London.
• THE IMAGE OF BOTH CHURCHES, by M. Pateson now in London, a bitter and seditious book.
• THE EXPOSITION OF THE MASSE.
• A TREATISE OF THE REALL PRESENCE, by Goddard a Priest now in London.
• THE LOVE OF THE SOUL, Printed in London.
• THE FOLLOWERS OF CHRIST, by F. B.
• DEMANDS TO HERETICKS, in two parts, by D. Bristow now in London.
• AVRICVLAR CONFESSION.
• MISSALE PARWM PRO SACERDOTIEVS.
• THE OFFICE OF OUR LADY, Or the PRIMER, two or three sorts of them lately printed.
• THE IVDGE, by G. M.
• THE RIGHT WAY TO GOD, by Pursell an Irish Monk now in London.
• SIXE BOOKES FVLL OF MARVELOVS PIETIE AND DEVOTION, by G. P.
• THE APPENDIX, by Doctor Norrice.
• A DEFENCE OF THE APPENDIX, written by Master Sweet a Jesuit lying in Holborne.
• AN ANSWER TO THE FISHER CATCHAT IN HIS OWNE NET, by the same Author. These three last books containing but some six sheets of paper, either of them are sold by the Authors and their Factors for two shillings or half a crown a piece.
• SOLILOQVIES, by R. T.
• THE ROSARY OF OUR LADY.
• MEDITATIONS UPON THE ROSARY.
• AN EXPOSITION OF THE ROSARY.
• THE MYSTERIES OF THE ROSARY.
• AN INTRODVCTION TO A DEVOVTLIFE, by I. York, a Jesuit now in London.
• MIRACLES NOT YET CEASED, by P. L. P. a saltlesse book.
• THE KEY OF PARADISE.
• A HEAVENLY TREASVRY OF COMFORTABLE MEDITATIONS, by Antho. Batt, a Frier now in London.
• THE WORD OF COMFORT, written upon occasion of the fall of the house at the Black-Friers.
• THE VNCASING OF HERESY, by O. A.
• THE TREASRY OF CHASTITY.
• THE WIDDOWES GLASSE.
• THE ECCLESIASTICALL PROTESTANTS HISTORY, by D. Smith.
• THE GROVNDS OF THE OLD AND NEW RELIGION.
• THE HIDDEN MANNA.
• THE WANDRING SAINTS.
• THE LITTLE MEMORIALL.
• AN OVERTHROW OF THE PROTESTANTS PVEPIT-BAB • ES.
• THE VNITIE OF GOD'S CHURCH, by one Master Stevens a Jesuit now in London.
• POINTERS MEDITATIONS.
• THE PROOFE OF PVRGATORY.
• A COMFORT AGAINST TRIBVLATION.
• LEDISME HIS CATECHISME, lately printed here in England.
• THE RECONCILEMENT OF THE DALMATIAN BISHOP.
• THE POPES POWER.
• THE LIFE OF SAINT BEDE.
• A TREATISE OF FREE-WILL, by Doctor Kellison Rector of the College at Douay and now in London.
• THE SACRAMENTS OF THE CATHOLICK CHURCH, by F. S. P.
• DAVYES HIS CATECHISME.
• THE VISIBILITY OF THE CHURCH.
• THE CATHOLICK GVIDE.
• A TREATISE AGAINST THE MARRIAGE OF PRIESTS, by Wilson a Jesuit.
• A GAGGE OF THE NEW GOSPEL.
• A SECOND GAGGE.
• THE HONOR OF GOD, by Anthony Clerke. An idle frothy book, by a brayn-sick man.
• THE PRELATE AND THE PRINCE, a seditious book.
• THE RVLES OF OBEDIENCE, by G. A. P.
• SAINT PETERS KEYES, by Edmund Gill, Jesuit.
• SAINT AVGVSTINES RELIGION, written by Brerely, and reprinted.
• THE REFORMED PROTESTANT, by Brerely. There was a Printing-house suppressed about some three years since in Lancashire, where all Brerely his works, with many other Popish pamphlets, were printed.
• THE VIRGINALL VOW, by F. S.
• THE MIRROVR OF WOMEN.
• MEDITATIONS ON THE PASSION.
• A DIALOGUE BETWIXT OUR SAVIOR AND THE SAINTS.
• OBSERVATIONS, concerning the present affairs of Holland, and the united Provinces, by You know the hand.
• THE INGRATITVDE OF ELIZABETH OF ENGLAND VNTO PHILIP OF SPAINE.
• THE SPIRIT OF ERROVR, by D. Smith.
• MEDITATIONS ON OUR SAVIOVRS WORDS ON THE CROSSE.
• EVERY SAINTS PRAYER.
• THE CATHOLICKS CROWNE.
• THE THREE CONVERSIONS reprinted, written by F. Parsons.
• GRANADOES MEMORIALL.
• GRANADOES COMPENDIVM.
• GRANADOES MEDITATIONS, Translated.
• THE LIFE AND DEATH OF CARDINALL BELLARMINE.
• THE SHEDDING OF TEARES.
• PARSONS RESOLVTIONS, reprinted Anno 1623.
• SIONS SONGS, or the melody of the Blessed.
• THE DAILY PRACTICE.
• THE ENEMIES OF GOD, by M. Barlow a Priest now in London.
• THE HOLY TRIVMPH.
• THE PROSPERITY OF THE VISIBLE CHURCH.
• THE MANVALL OF PRAYERS, reprinted.
• A WATCH WORD, by F. Baker.
• THE APOLOGIST, by Richard Conway.
• A TREATISE OF THE INVOCATION AND ADORATION OF SAINTS, by Thomas Lee.
• THE PRINCIPLES OF CATHOLICKE RELIGION, by Richard Stannihurst.
• OF THE CONVERSION OF NATIONS, of the Miracles, of the Martyrdoms, and of the union of the members of the Catholic Church, by George Allanson lesuite.
• A TREATISE OF TRVE ZEALE.
• F. DRVRY HIS RELIQVES, somewhat found in his study after his death.
• FLAGELLVM DEI, or A Sword for Contradictors: a ridiculous pamphlet written by P. D. M.
• COFFIN, against D. HALL his book, entitled The Honor of the married Clergy.
• WALSINGHAM▪ HIS SEARCH, in quarto.
• WALPOOLE, against Doctor Downham, of Antichrist.
• FOX HIS CALENDAR, reprinted Anno 1623.
• FITZ-HERBERT, of Policy and Religion, reprinted.
• TREATISE OF FAITH, by F. Percy.

THE NAMES OF THE Romish Priests and Jesuits now resident about the City of London, March 26. 1624.

• O LD Father Bishop, the nominal Bishop of Chalcedon.
• F. Ouerton, his principal Chaplain.
• D. Kellison, Rector of the English College at Douay.
• D. Worthington, the Translator or Corrector of the Douay Bibles, and Author of the Anker of Christian doctrine.
• D. Collington, the titular Arch-deacon of London, lodging in Saint Jones.
• D. Wright, a grave ancient man, Treasurer for the Priests, & very rich, thought to be worth thousands of pounds: he lodgeth in the White-Friers.
• D. Norice, one that hath written diverse books of late, mentioned in the former Catalogue.
• D. Smith senior, sometimes of the College of Rome, and Author of diverse pestilent books.
• D. Smith iunior, Author of diverse other books no less dangerous.
• D. Champney, Author of the book called, The Vocation of Bishops.
• D. Bristow, sometimes of the College at Douay.
• F. Blackfen a Jesuit, an ancient man, lodging in Drury-Lane.
• F. Sweet, a Jesuit well known, lodging at the upper end of Holborn.
• F. Musket a Jesuit, lodging over-against S. Andrew's Church in Holborn, a frequent preacher, and one that hath much concourse of people to his chamber.
• F. Fisher a notorious Jesuit, lodging near the Savoy.
• F. Haruy, a very dangerous Jesuit.
• F. Austin, a Jesuit, an aged man.
• F. Boulton, a Jesuit, lodging in Saint Jones.
• F. Macham, a Jesuit, lodging near the Custom-house.
• F. Barlow, a Jesuit, lodging about the Custom-house.
• F. Townsend, a Jesuit, a little black fellow, very compt and gallant, lodging about the midst of Drury-Lane acquainted with collapsed Ladies.
• F. Brown, a Jesuit, lodging in Saint Martins Lane.
• • F. Palmer
  • F. Palmer
  both Jesuits, lodging about Fleetstreet, very rich in apparel: the one useth to wear a scarlet cloak over a crimson Satin suit.
• • F. Rivers.
  • F. Rivers.
  both Jesuits.
• F. Lathom a Jesuit.
• F. Goddard a Jesuit, lodging about White-Friars.
• F. Pateson a Jesuit, lodging in Fetter-Lane.
• F. Hammershed, lodging in White-Friars.
• F. Armestrong a Jesuit, one that insinuateth dangerously, and hath seduced many.
• F. Flood a Jesuit, lying about Fleet-Lane.
• F. Flood a secular Priest, lodging in the Strand.
• F. Kerkam a Jesuit.
• F. Anderton a Jesuit.
• F. Moore a Jesuit.
• F. Moore a secular Priest.
• F. Skinner a Jesuit.
• F. Simon's a Carmelite, Author of diverse late foolish Pamphlets: his lodging is in the lower end of Holborne.
• F. Low a Jesuit.
• F. Simon's next neighbor.
• F. Knox a secular Priest.
• F. Shellay a secular Priest.
• F. Price, a secular Priest, who was long a prisoner in New-gate.
• F. Wilson lodging about Bloomisbury, and one that escaped at the Black-Friars.
• F. Hilton a secular Priest, one that escaped the same time.
• F. Medcalfe, now lodging in Shoo-Lane, a good companion, but not guilty of much learning. He is often deep loden with liquor.
• F. Richardson a Benedictan Friar, of great acquaintance about the Town: he lodgeth at the farther end of Grayes-Inn-Lane.
• F. Root a secular Priest.
• F. Hunt a Carthusian Friar, lodging in Holborne, an old man.
• F. Conway a Jesuit.
• F. Stevens a little man, a Monk.
• F. Wilde a secular Priest.
• • F. Smith.
  • F. Smith.
  two secular Priests, besides the two Jesuits of that name, now resident in London.
• F. Green lodging over against North-hampton Stables.
• F. Houghton a secular Priest.
• • F. Southworth.
  • F. Southworth.
  both secular Priests.
• • F. Edmunds.
  • F. Edmunds.
  the one, as I have heard, a Jesuit; the other, a Franciscan Frier.
• F. Melling a secular Priest, lodging in Holborne.
• F. Louell a secular Priest, lodging in Holborne.
• F. Townely a secular Priest, lodging about the Strand.
• F. Maxfield a secular Priest, lodging in Holborne.
• Simon Maxfield a Deacon, lodging in Fleet-Street.
• F. Gerard a secular Priest, lodging about Westminster.
• F. Dauyes an old blind man, lodging about Holborne Conduit.
• F. Bently, I know not of what order.
• F. Pursell an Irish man, a Monk, a young proud fellow.
• F. Walsingham, lodging▪ about the Customehouse.
• F. Linch, an Irish man.
• F. Gerald, an Irish man.
• F. Sherlock, an Irish man.
• F. Stannihurst, an Irish man.
• F. Carrig, an Irish man.
• F. Houling, an Irish man.
• F. Chamberlain a secular Priest, lodging about the Black-Friers, a man of great employment.
• F. Turpin.
• F. Annieur a French-man.
• F. • astle.
• F. Jones, alias, Hay, a Jesuit.
• F. Jones a secular Priest.
• F. Martin a Monk, a Citizens son of London.
• F. Bastin.
• F. Wood, a very dangerous fellow.
• F. Bellingam.
• F. Young.
• F. Harris.
• F. Baldwin.
• F. Conniers.
• F. York.
• F. Brookes.
• F. Arncot.
• F. Hughes.
• F. Scroope.
• F. Langtree.
• F. Vmpton.
• F. Bold, a Benedictan Monk.
• F. Bradshaw, a Jesuit.
• F. Line.
• F. Doughty.
• F. Read.
• F. Chambers.
• F. Halsal.
• F. North.
• F. Cox, a Jesuit.
• F. Banister.
• F. Eueleigh.
• F. Powell.
• F. Skinner.
• F. Edwards.
• F. Io. Worthington.
• F. White.
• F. Stroud.
• F. Iennings.
• F. Bat.
• F. Sanders.
• F. Dier.
• F. Heigham.
• F. Rimmington.
• F. Molineux.
• F. Birket.
• F. Kinsman.
• F. Durham.
• Two Priests, lodging in Mistress Fowlers house in Fetter-Lane, whose names I cannot learn.

These be all the birds of this feather, which have come to my eye or knowledge, as residing in or resorting to this City: yet above seven times so many there are, that overspread our thickets through England, as appeareth by the empty nests beyond the Seas, from whence they have flown by shoales of late; I mean, the Seminary Colleges, which have deeply disgorged by several Missions of them, and also by particular computation of their divided troops; whenas in one Shire where I have abode sometime, there are reputed to nestle almost three hundred of this brood.

Though they be here set down by one name, they are not unfurnished of diverse other names, which they change at pleasure.