THE Foot out of the Snare: WITH A DETECTION OF SUNDRY LATE practices and Impostures of the Priests and jesuits in England. Whereunto is added a Catalogue of such books as in this Author's knowledge have been vented within two years last passed in London, by the Priests and their Agents.  
By JOHN GEE, Master of Arts, of Exon-Colledge in OXFORD.  
AT LONDON, Printed by H. L. for Robert Milbourne, and are to be sold at his shop at the great South door of Paul's, 1624.   

TO THE MOST REVErend Father in God, the Lord Archbishop of Canterbury his Grace, and to the rest of the Reverend Lords Spiritual, and the right honourable the Lords Temporal, as also to the most Worthy and Religious Knights and Burgesses of the house of Commons, all now assembled in this happy Parliament; I. G. an unworthy Minister of the Church, presumeth to dedicate this evidence of his repentance, and declaration of his best endeavours for the Church of England.  
IT is the safety of a Ship, to have good Pilots; the strength of a Palace, to have sure Pillars; the security of the body, to have clear eyes; and safeguard of sheep, to have vigilant Shepherds: So it is the safety of a Country, and safeguard of a Kingdom, to have many wise and watchful Counsellors. We never had greater reason to bless GOD, then in contemplation of the present time, in the perfect vision of so many principal Planets now met together in happy Conjunction: such a King, such a Prince, such Honourable Senators, such Assistants. 
Pro.  The ear that heareth you, blesseth you: and the eye that seethe you, gives witness to you. The blessing of Her that was ready to perish, is come upon you. Under your shadow we are much refreshed. The God of blessing dispose of your Counsel. We wait for you, as for the rain: and our mouths are opened wide, as for the latter rain. Ita quisque ut audit, movetur.  
I need not, neither were it less than boldness and presumption in me (Right honourable) to suggest unto you, of what weight and consequence those affairs are, which his Majesty hath been graciously pleased to refer to your joint consideration and advice: neither need I repeat, how deeply you are all interessed herein: you reverend Bishops, by your sacred profession; you the Noble Baronage of this Realm, by your military honour, always pressed and ready for the defence of Religion and of this Kingdom, against open Invaders, or secret underminers; and you the Representative Body of the Commons, in regard of the liberty of the Subject; but most of all, the free course of the Gospel without impeachment: by whom is not only represented, but also actuated; the desire and zeal of the body of this kingdom, being a people true-harted, and fervent toward God in the purity of his worship; towards our Sovereign, in the steadfastness of obedience; and towards the Laws, in wishes and hopes that they shall stream forth motu naturali, in their own course, without diversion or obstruction.  
But you being at this time employed about so weighty affairs, how may I, the meanest of the sons of my Mother, presume to interrupt you? Are there not the Chariots of Israel, and the horsemen of the same? Do the Lords battles want supply? whence should it be expected but from them? But I may say, with Epictetus: Your hand ever holdeth an equal balance, and your Sun shineth alike on the poor and rich. It may be, one Scout may upon occasion hear & know what an whole Army hath no present notice of.  
True it is, (and why should I now be ashamed to manifest it to such an Assembly?) An evil and scandalous report is gone forth of me, in regard I was the man that was present at the jesuite Drury his Sermon at the Blackfriars. I was the same day in the forenoon at the Sermon at Pauls-Crosse: and lighting upon some Popish company at dinner, they were much magnifying the said Drury, who was to preach to them in the afternoon. The ample report which they afforded him, preferring him far beyond any of the Preachers of our Church, and depressing and vilifying the Sermons at Pauls-Crosse, in regard of him, whetted my desire to hear his said Sermon: to which I was conducted by one Medcalfe a Priest. This being heard of by my Lord Archbishop of Canterbury his Grace, he sent for me within few days after; and being before him, found me inclining to their side. I laid open myself unto him and confessed I had some scruples in Religion. Whereupon it pleased his Grace to afford me his holy counsel and monition: which had that good effect, that albeit my foot was stepped into the Babylonian pit, yet I often meditated of his Fatherly admonitions. Some other speeches I received from his Domestic Chaplains, D. Goad and D. Featly: for which I shall be bound ever to pray for them: their words left aculeos et stimulos; Vade et nè pecca amplius, etc. piercing me the more, being recorded in a public narration: which, my checking conscience did justly take for an indictment to convict me, & a Trumpet to reduce me. Like the Prodigal, I now return home with a Peccavi in my heart, mouth and pen, to God and our blessed Mother the Church of England: to both I say, Peccavi contra coelum et te.  
The reason why I presumed to present these lines to your view, and offer them to your hands, seemeth to me just, because sincere; and excusable, because in some sort necessary, in that the vastness of my fault requireth, forasmuch as from my acquaintance on the left side, I can expect little less than indignation and machinations against me by them; whom, partly by my relinquishment of them, but much more by disclosing some of their proceed, I am like to provoke in a high degree: it behoveth me therefore to choose such Refuge, as may protect me against their malice. I have touched (in a manner) nothing else but the behaviour of the Priests; whereto, I might have added somewhat of my own knowledge, concerning the insinuations & encroachments used by those of that stamp, who profess physic: Who, whatsoever they do unto the bodies, infuse into the minds of many the King's Subjects, bitter distempers; whereby those patient's tongues distaste the wholesome food of our Church, and their hearts are stricken with antipathy against our present State. But these things I thought fit for your Wisdoms to cure, then for my weakness to declare; my intent in this Treatise, having been to act the part of unmasking the veiled fraud of the jesuits & Priests: wherein if you sometimes dislike the style, condemn not me for a botcher: for, their Stories I altar not a stitch, but give you them leapt up in their own clouts.  
If the form and phrase I use in other places be distasteful, as either too sharp, or too light and Ironical for one of my profession; let my matter be my Advocate, that draweth me thereunto; trusting, that I may be excused, if I sometime light my candle at the Torch of Elias, when he singed and smoked out Baal's Priests from the nest of the Sanctuary. I jest but at their jesting, that have made a jest of God, and of his blessed Saints in heaven, by casting upon their most pure and glorious faces, the cloud, nay, the dirt and dung of ugly, unsavoury, ridiculous Fables: whereat the sounder Christians are scandalised, wherewith the weaker are deluded & captivated in superstition, and the very jews & Heathen are driven further off from listening unto the true & sacred Mysteries of Christian Religion. For surely, no small mischief or danger is it unto Truth, to have her precious garment eeked out with patches of falsehood, and, upon pretence of embellishment, to be daubed over with the copper-embrodery of cogging Impostures.  
In regard of my own particular; hereby I hope, I shall regain that good opinion which I have lost, and no longer be censured by my friends and others, as at all wavering, inclining and warping toward their side: yet withal, you have the Character of mine hart, toward the public good of our Church and Commonwealth. I say no more, but God give you understanding in all things. Ride on with your honours; and, because of the Word of Truth, be courageous and stout Nehemiahs'. Such a man as I, flee? Nehem. 6.11. The dew of God's grace be upon you and your children. And thus, with my uncessant prayers for you, I rest,  
The most humble servant of you all, to be commanded in the Lord, JOHN GEE.   

THE FOOT OUT OF THE SNARE.  
SAint Augustine reports, 
Aug. Civit. de Dei. l. 1.  that even in the Primitive Church, and in those better times, the Devil was become both Leo apertè saeviens, & Draco occultè 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 kerbed, and himself bound in chains for a thousand years: so that, notwithstanding all his subtlety, Truth, like a Palmtree, flourished; and Christ's Cross, like Aaron's Rod, did blossom, and bring forth much fruit. But now the old Serpent is let lose, and of late years hath acted both the Lion and the Dragon without restraint; both by policy and puissance, studying to extinguish the light of the Truth. Neither have his attempts been effectless: for, what by Magogs' sword in the East, and God's 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, 
Gen. 34.2  have lost their Virginity, I mean, primam et puram fidem, their first faith, by going abroad, and have returned home impure. Some, like Salomons outlandish women, 
1 Kings 11.4  have brought-in outlandish Religion. Many at home, in stead of the voice of the Faithful, Come, let us go up into the House of the Lord, 
Psal. 122.1  say among themselves, Let us go up to Bethel, and transgress 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 colours. But what is the reason? Besides the drowsiness of many Lukewarm Gospelers, 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. 
Gen. 49  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, 
Apoc. 2  and become Apostates in matters of orthodox Christianity. Easily can they steal away the hearts of the weaker sort: 
2 Sam. 15.6  and secretly do they creep into houses, leading captive simple women loaden with sins, and led away with divers lusts. 
2 Tim 3.6   
Strange indeed it is to consider, how That Wolf-bred and Wolf-breeding Romulus doth daily send-over his ravening brood of jesuites & Priests, to make havoc & spoil, & to conclude a bloody Catastrophe to a direful Tragedy. Astant & instant, ut Hannibal ad portas: nay, like Brennus and his Gauls, 
Plut. vid. de Bren.  they have not only surprised our Suburbs, but almost taken our Capitol.  

Virgil.  Galli per dumos aderant, arcemque tenebant,  
Defensi tenebris & dono noct is opacae:  
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 ut notent & designent oculis ad caedem unumquemque nostrum, & c? 
Cic. orat. 2. con. Catelin.  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 cloth themselves in the robes of rebellion, with a Venite & occidamus, Luke 20.14? 
Gunpowder Treason.  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 saviour's words (which have been by divers of my friends rung in mine ears, and I trust I shall still ponder of and remember them), Vade, & nè pecca ampliùs, nè 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 
Ictus Piscator sapit.  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 Thanksgiving.  
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 Blackfriars (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, than myself. For, as my escape was not the easiest; so my offence, the greatest: whereof, one moveth me to compunction; the other, to gratulation. Being in the midst of the Room that fell, and though that omnes circumstantes, all (in a manner) that stood about me, perished in that calamity, and I involved 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 humane 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! fare 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, and free 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 your h, in the midst of my wand'ring 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; 
Psal. 119.  that my eyes & understanding might be opened, to take a full view of humane 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. 
I penned and published this writing as a monument of my th●nkfnlnesse.  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 harboured, which are not few (there being at this present, to my knowledge, more than two hundred of them, within the City and Suburbs), 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 Pater-nosters, and three Ave-maries for the souls of those that died at Blackfriars. 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, à modo, forthwith, blessed are the dead that dye in the Lord: they rest from their labours, etc. 
Revel.  Bona mors iusti, propter requiem; melior, propter novitatem; optima, propter securitatem, saith Saint Bernard. 
Bern. Epist. 103.  Death is to be desired, in regard of the rest, repose, and tranquillity, wherewith it is immediately accompanied: but in the Priests erected Purgatory, durante commoratione, 
Suarez to. 3. in 3. p. disp. ●4.  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 Blackfriars, & accompanied me that night to my Lodging: his name was Parker, one that had been long a Trader and Factor for the Papacy 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 aforesaid 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 Douai, and going then to take Priestly Orders there being need of a supply, F. Drury, F. Redyate, and one F. Moor, being so unexpectedly, as they term it, martyred; 
The Proverb is, He that was borne to be drowned, etc.  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 judgement of secrets. Quae Deus occulta esse voluit, non sunt scrutanda: quae autem manifesta fecit, non sunt negligenda; ne etenim in illis illicitè curiosi, et in his damnabiliter inveniamur ingrati. 
Prosp. de provide.   
I will judge of my own cause, and conclude, that the Mercy of God was of larger extent to me, than 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 Father's Courts, have gone into the house of a stranger? Curiosity, in these kinds, cannot excuse. 
Calvin. instit.  Be not deceived, God will not be mocked. 
Euseb.  It is dangerous with Ecebolius to be trodden under foot as unsavoury 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. 
john 17.12.  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, 
Mel. can. in loc. come.  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. 
2. Tim. 4.19.  But trust you no such undermining jesuites: believe you not any of those oyly-mouthed Absalon's, though they speak plausible things, to steal away your hearts from God's Truth, and the King's Obedience; crying as loud, The Church of Rome, as ever the jews did, Templum Domini, Templum Domini, The Temple of the Lord. 
jer. 7.14.  Let them not, with their golden Calves reared at Dan and Bethel, keep you from going to serve God at jerusalem. 
1. King. 12.28.  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 entrench 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 modern Authors, I have truly collected, quoted, & recited; and you will find, that, according to the old plain verse, 
Qui leviter credit, deceptus saeperecedit.   
All that they study, is but Imposture and Legerdemain. 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, joannites, Carthusians, Praemonstratentians, Cistertians, and the like; that they have distinct habits and customs, differing one from another; that they profess perpetual chastity, obedience, and wilful poverty, and live for the most part a solitary life, and thence called Monks. Oh believe them not: they have Esau's hands, though jacobs' voice: 
Gen. 25.22.  notwithstanding all their fair pretexts and shows, they are but as tinkling cymbals, and green bay-trees, whereunto David compares the wicked. 
Psal. 37.  The Pope dispenseth with any thing here, while they be in our Kingdom. Their penury is turned into plenty: their Chastity becomes charity, for the relieving collapsed Lady's wants: their Friar's coat is a Gold-laced Suit, to hide their juggling 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 add 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 Saviour, to endure ad consummationem mundi. But to invent and multiply undecent and theatrical habits, burdensome in number, superfluous in signification, and superstitious in opinion of sanctity, this may be the proper dower of Mother Rome, rather than the beauty of the King's Daughter, who is all glorious within. What a Wardrobe of habiliments and idle compliments, 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 Gloves, 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 Cloak, the Sceptre, and the Triple Diadem, and wi●h these he is arrayed in the Vestry. Sure I am, that our Saviour and his Apostles, when they preached and baptised, 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 averreth, 
Raban. lib. 2. the cler. instit. cap. 9  that it is no less than Sacrilege, to think of changing it into another Tongue, which the people can understand. Now their common answer for the peoples 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 Masse-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 than 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 than Idiota; but, for aught 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 Idiot. 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 Proverb 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 facilè possit Christum comprehendere, quem tota terra nequit apprehendere. 
Fulgent.  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 jesuite, who wrote the book called Evangelicall 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 Priest's garment, he could not commit that day any mortal sin, si maximè velit, though he would never so fain. Which indeed, though very gross and absurd, is no less than some of their Writers avouch. 
Barst in lib. inst. The Propitiator, pag. 74. vid. Fitz-Sim. in fin. citat. in diverse. loc.   
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, considering them severally, and yet the greatest ship is swallowed up of them quickly. 
Lactantius.  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 evangelically, the greatest of all is pardonable. 
Augustine.  Inexcusabilis est omnis peccator, vel reatu originis, saith S. Augustine. 
Bernard.  And, Parents ante-fecerunt damnatum, quam natum, saith Bernard. And so I conclude with Elias Cretensis his words: Expeccati fumo, ortae sunt lachrymae. 
Cretens. in Naz. orat. 4.   
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, aught to do so, under pain of damnation. Witness their Notes 
Anno●. in 23. c. Act. Apost.  upon the Rhemists' Testament, and divers 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 Monkeys; 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 Equivocations and mental Evasions: whom a Reverend Father of our Church 
D. King, Bishop of London.  doth blazon out by their true Epithets, and Ensigns of their Family, styling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the falsest cozeners of the world; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 avertite pestem: 
Psal. 82.6  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; 
I mean, the monstrous lie termed by them, The Bishop of London his Legacy.  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 dishonoured 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, 
Aug. Epist. 48 ad Vinc.  feeling themselves to perish, and yet would not be reclaimed? Bellarmine and Valentia maintaining, that there is a proper worship due to Images; 
Bell. tract. & cont. de Imag.  Vasquez, implying, that the Devil, in some cases, may be adored. 
Vasq. l. 3. de adorat. disp. 1. c. 5.  And howsoever, of late years, they will a little refine their doctrine concerning Image-worship, 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 davies his Catechism, 
davies Catec. page 217.  and a Book of theirs, called, The Manual of Controversies; 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 no body 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 Aue-maries', forty Creeds; and, if they miss but one of the right number, all is vain and effectless: 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. 
Goddard, in his Treatise of Confession, page 40.   
As concerning their Processions, Praying to the Dead, Invocation of Saints, Adoration of the consecrated Host, Administration of the Sacrament under one kind, sprinkling of Holywater, tinkling of a Bell at the Elevation, kissing the ground where the Priest hath stood, worshipping of Relics, repeating the name jesus nine times together, with nine upon nine, often crossing the forehead 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 humane brains; being invented, and obtruded upon the people, to advance the benefit and honour 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? 
Ebber. in prae●. in come. Philip. super Christ. ad Cor.  Do 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 invictissimae veritati. 
Aug. ser. 22. de verb. apost.  Why did you seduce us? Why did you tell us so many false things; more regarding the weakness of men, than the invinciblenesse of Truth? Yes sure: Necesse est, cùm dies judicij venerit, etc. saith Saint Cyprian: 
Cyp. l. 1. ep. 3  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 waving 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 yong-ones; not so much swelling with pride, as deceived and tossed with the rage of your Imposture. But, my beloved Countrymen, let not fuch vipers eat out your hearts: let not the ignis fatuus of their preposterous zeal misled 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 
One M. Dutton, a Lancashire Gentleman.  have felt the smart thereof. 
The Priest's practice with a young man in London.  I think it will not be amiss to insert, how they dealt with a young man here in London, who is Grandchild 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 divers 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) will have 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, josuah 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 inveigled and wrought so fare 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 saltness. 
Virg. eccl. vlt.  Live blameless in the midst of a perverse and crooked generation. 
Phil. 2.15.   
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 Firmament of the Church: Perceive you not how heresy gins to spread, as that of Arrius in the days of Athanasius? 
Soz. eccl. hist.  Serpit ut Gangrena, it creeps as a Gangrene: and yet mourn you not for our Zion in her widowhood, nor pray for the peace of jerusalem? Behold you not the rank of our hollow-harted 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-comming? 
jud. 5.28.  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 captivated 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 Twelvemonth, than they did in forty years before. They have Printing-presses and Booksellers 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: 
Reu. 3.11.  Stand with your loins girt: 
Ephes. 6.14.  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: 
Reu. 3.  Nec paranti ad praelium, nec pugnanti ad sanguinem, multo minùs te●giuersanti ad peccatum, sed vincenti ad victoriam; 
Bern.  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 Hieromes pen, like a Lance, was charged against Vigilantius and others. 
Euseb. eccl. hist. l. 3. cap. 22.  Saint Augustine, in his disputations, spoke hot words, coals 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 Thyatyra, for embracing the doctrine of jezabel: 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. 
Apoc. 17.  Peter spoke as much unto Simon the Sorcerer, that he was 
Acts 8.23.  in the gall of bitterness, and bond of iniquity; Paul unto Elymas, O full of mischief, and enemy of all righteousness; 
Acts 13.10.  Polycarpus, to Martion, calling him Diaboli primogenitum, the devil's firstborn.  

Strabo.  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 Herdsmen 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 Peter's 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 wilfulness, rather than 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.  Psal. 58.4. or as the Apostle: Their tongue is full of deadly poison. 
james 3.8.  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 feverous, 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 Tun 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, none 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!  
Aspidis et morsu laesum dormire fatentur  
In mortem, antidotum nec valüisse ferunt.  
It behooveth us to be in our generation, as wise as these Serpents, though as harmless as Doves. 
Mat. 10.16.  Against the incantations of such Sirens, let us ring the Musical bells of Aaron, and sing the sweet songs of Zion, that is, arm ourselves with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God, treasured up in the Scriptures: so shall not the Locusts of the wilderness, with their Scorpion-like tails (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 foreheads, 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 jesuites, and that all who meet within any of their modern 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 frontispiece printed at Douai; 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 weatherbeaten cause afloat. So palpably do they proceed beyond the bounds of modesty and reason, ut nemo eorum obtestationibus et iactationibus quicquam credat, nam eos mentiri ●t dupliciter mentiri certissimum est, saith Luther. 
Luth. defen. v●…. caen●…. Fol. 381, 382.  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 advice 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-Simons jesuite, in his book called The justification and Exposition of the Sacrifice of the Mass, Lib. 1. page 131. 
Fitz-Simons lib. 1. page 131.   
In all the Tales I use their own words.  In Deep (saith he), a Town of France, a woman of the Protestant Religion, dandling her infant, that never before could speak; the child distinctly pronounced, To Mass, To Mass. The mother, warned so admirably, went instantly with the infant in her arms to Church, and found therein a learned man preaching of Religion. His Sermon being ended, she felt herself so sufficiently resolved, that, renouncing her heresy, she forthwith became Catholic. 
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.  
Fitz-Simon Lib. 2. part. 6. page. 402.  A Mariner being supposed to be drowned, a Bishop of his Country caused Mass to be said for him. The Mariner at that time had been some twenty days without food, borne up and down upon the keel of a boat, and then ready for famine to die. In the hour (as after was known) of the oblation for him, a man appeared, and delivered him a portion of bread: whereby suddenly he had full force and vigour; and shortly after, by a ship sailing by, he was rescued: Fitz-Simon, qui supra, Lib. 2. part. 6. page 402. 
R.L.P. in lib. Instit. The most divine Sacrifice. Fol. 36.  There was a Gentlewoman near Naples, in Italy, whose husband was a Captain: and she, having tidings that he was slain in a battle, caused weekly Masses to be said for him. It fell out, that this Captain was imprisoned: and after by good testimony it appeared, that at the very same time Masses were saying for him, his chains and fetters fell from him, and could not be fastened. 
Let me help to prompt this Tale-teller, with another of the same Cut. A Friar that had more mind to fill his own purse, then to empty Purgatory, did very zealously and resolutely in his Sermon before his Offering, avouch and warrant his Auditory, that whosoever came up with money to the Altar, and would think of any his dearest friend, whom he thought to be a Prisoner in Purgatory, should obtain this grace by that indulgence, that at the very instant of the moneys thrown in, and clinking in the basin, the soul should leap out of Purgatory.  

R L.P. in lib. praedici. Fol. 〈◊〉  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 Inventions, 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 Apprentice of the coining trade. Behold here following a more worthy Masterpiece, wherein a chief Architect, and a more nimble Interpreter of the Puppets, is brought-in for an Actor.  A gentlewoman of England, in one of the years of jubilee, traveled to Rome; where being arrived, she repaired to Father Parsons, who was her Confessor, and he administering unto her the blessed Sacrament (which, in the form of a little Wafer, he put into her mouth), observed, she was long chewing, and could not swallow the same: whereupon he asked her, whether she knew what it was she received? She answered, Yes, a Wafer. At which answer of hers, Father Parsons being much offended, he thrust his finger into her mouth, and thence drew out a piece of red flesh, which after was nailed up against a post in a Vespery or private Chapel within our Lady-Church: and though this were done about some twenty years since or more, yet doth that piece of flesh there remain to be seen, very fresh and red as ever it was. Witness I. Marks jesuite, in a book of his written of late, and entitled, The Examination of the new Religion, page 128. 
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 Moor. 
This Moor lately lost his ears in Cheapside, for speaking against the Protestant Religion, etc.   
Father Parsons was but a slender juggler, 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 putative Father of Parsons), and there had seen the bottom hoo●e of a horsefoot 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 foresaid 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 Legerdemain: 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 new-coined word fits their newfound Fable.  A Letter was sent unto Father Parsons at Rome, signifying unto him, that a kinsman's house of his here in England had been for the space of forty years together molested by Devils; but, by one Sacrifice or Mass offered by Father Parsons, it was delivered: and his kindred who lived there, having been all their life time before zealous Protestants, have all of them since become Catholics. Io. Marks, in lib predict, page 130. 
I believe, many houses in England, within these forty years, especially those that pertained to the friends and wellwishers of Parsons and his fellows, have been much haunted with spirits, not of the kind of Fairies, but of those of whom ingenuous Chaucer speaketh; 
Chaucer.  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, There n'is none other Incubus but he.  
But this difference I observe between the ancient Priests of a course thread, and these refined Scraphicall Masters of the jesuitical Loom: they driven 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.  There was a man in Corduba, within the confines of Spain, aged fourscore years and odd; who for the space of thirty years, had been in a dead palsy, and bedrid, and then had a burning desire to hear Mass and to have the Bishop's blessing; and so caused himself, by his servants to be transported to S. Stephen's Church. The Mass heard, and he born back to his house, within few days he (to all men's admiration) became whole and sound, and was as lusty as a man but of twenty years. He lived eighteen years after: during which space, he came every day thankfully to the said Church, to acknowledge the miracle. Kelli●. in a Treatise of his, called, God's blessing, page 71. 
At Corduba in Spain? A Palsy, and yet fourscore and eighteen years? I am glad it is so fare off: I hope they will have me excused, for travelling so fare 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 Friar wrote, Vbi tam diu viwnt homines, ita quod habeant taed●um de suo vivere.  Leo Tuscus, a Confessor, Martyr, and Pope, upon a certain time was tempted by a woman, who would needs kiss him; but the holy man by no means consented to such immodesty: yet, with much struggling, she kissed his hand, whether he would or no. Whereupon, he commanded it to be cut off, because no corrupt flesh should remain about him. Which when the people perceived, they earnestly intercessed our Lady for him; and she most mercifully restored it again: and then he said Mass as before, and acknowledged our Lady his Saviour. 
In lib. in●it. The lives of the Martyrs, transl.  
If our sacrificing Priests and jesuits 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, 
F.H. F.M.  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 fit 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, in stead of muskets. Yet (me thinks) they should use very favourably 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 Blackfriars; whose office hath been to carry bands and shirts unto the Priest's chambers: but, whatsoever her ill luck hath been, she hath met with some infectious blasting vapours, 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 Chirurgeon, 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; 
Read, concerning S. Dominick, a Book written by a I. Heigham, intit. The life of S. Katherine of Sienna.  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 Midsummer, 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 Rendezvouz, meeting with divers Priests their acquaintance; who make it their chief Synod or Convention for Consultation, and promoting the Catholic Cause, as they call it; yea, and account it 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 Midsummer 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; 
The bold attempts of the Papists in Ireland.  where they disturbed the Minister at a Funeral, erected one or two Friaries, with open profession, in their Monastical habits, and have intruded titular Bishops, to supplant the Church-government there in force: as we see in like manner old M. Bishop, sometimes Prisoner in the Gatehouse, now perking up and flaunting 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, 
The Bishop of Chalcedon.  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 Pope's Holiness, in erecting Bishoprics with such small cost. The Title stands him in nothing but a piece of parchment, with a Boss 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, Popeholy, Lay-Catholiques 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 Merchandise, better (perhaps) than Virginian Tobacco, and feeding as much as that fume. Physicians say, and experience shows, that, for a Consumption, Asaph's milk is not the worst Cure: and sure, to feed afresh 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 Horseleeches of Rome?  
The name of Rome is able to these weak and bleared eyes to imbelish any thing, to gild-over and make acceptable any Pills, 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 Pope's Court. The catechising of children here is unfruitful, because not performed by the sublimated, pedantical Instructers, the jesuites; such reverend Fathers as Ledesme, Vause, davies, 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, Puff-paste Titulaedo come with faculties in his budget from Rome, where he was miraculously created ex nihilo, than 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, outshines 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 captivated their wits, wills and spirits, to such a foreign Idol Gull; composed of palpable fiction and diabolical fascination; whose enchanted Chalice of heathenish Drugs and Lamian superstition hath the power of Circe's & Medea's 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. 
Damianus à Goes, de mor. Gent. l. 1●  The fond and brainsick 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 Convocation, are very forgetful, in suffering themselves to be destitute 
The new Arch-deacons of London and Lancashire.  of a worthy member, the new-stampt archdeacon 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 Pope's sacred foot. The like defect also is in the Province of York, by the absence of the archdeacon 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.  A poor old man in Rome, lost his upper garment: and being unable to buy another, he came to the shrine of the twenty Martyrs, and prayed aloud unto them to help him to raiments. At his departure, he met with one at the very Church door a Priest, who delivered unto him from the Pope a Purse, that had in it to the value of some twenty pound in silver. The poor man amazed, and not knowing what he meant having never before in all his life-time had the carriage of so much money; the Priest told him, Our holy Father the Pope commanded me to deliver it unto the next man I met going into the Church-door, who shall have need of it, and bid him still pray to the Martyrs. The poor man returnedioyfully to his home, and ever after visited the place once a day. Thomas Lee, in Tract. de Inuocat. et Adorat. Sanctor. Cap. 14. page 212. 
I see no reason why this should come into the Legend of strange Narrations, for that the Pope's ears might easily be so long, by the Priest's 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 aloud for a new. But this by the way. I learn the Pope's 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 fare more in their names, by bartering their pretended Supererogations of Martyrs and Saints.  In the year of our Lord 1612. one Lucia, an Italian Virgin, came to a Town called Multavia, in Bohemia, where is taught the Waldensian doctrine, first preached to them by one john Hus, and by him generally received; whereby the traditions of the Roman Church are at this day there utterly neglected. This Virgin understanding of diverse their strange opinions, that they denied Purgatory, Prayer for the dead, Benedictions, and hallowings of Water, the observing of Fasting days, and the like; she spoke somewhat disgracefully of their Religion: whereupon, she was adjudged and appointed by the Magistrate, to be burned in a field near unto the Town where she than remained. But the maid not willing to be led by them unto the place of Execution, they began to tie ropes about her, and so to force her along: but she often crossing herself, and invocating the blessed Virgin, Mother of God, could not be removed by the strength of ropes, or Oxen, or any power they used. At length she vanished from them, and by a Miracle was brought unto a Nunnery, about an hundred miles off that place; where, to this day she liveth, to praise God for her deliverance. Richard Stannihurst, in the Preface of his Book, entitled, The Principles of Catholic Religion. 
He that made this tale, had a Chimaera in his brain.  
Desinet in piscem mulier formosa superne.  
He had heard of an old Fable of the Gentiles, of the Image of Aesculapius, 
Vid. Livium de Vest. virgine.  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 Vestal Virgin, that with her girdle drew it after her. This botcher patcheth such a one together, and fittens; that, in stead of an immoveable 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; 
Stannihurst. ut sup.  the one as well to be believed, as the other: yet of both I say to the Relator, 
Cui tua non odium, velcui portenta cachinnum  
Non moveant posthac, is mihi prodigium est.   One George Sephocard, a Sc●…ish Protestant happened to travail into France, with a Brother of his: where seeing them one day go in Procession, this George scoffed at them, but accordingly he was rewarded: for presently he fell to a pitiful screeching, and so died. The night after his death, john Sephocard his brother, and companion into that Country, had a pitiful Vision. He thought he saw a thousand Devils in hideous and ugly shapes tormenting his dead Brother. But he, having had a fair warning thereby, changed his former Religion and course of life, and became Catholic. F. Baker in his Watchword, page 20. 
Hear 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 Blackfriars be aswell inverted upon them.  Oswald Mulser, in the County of tirol, near Oënipont, would not be contented but with a Priestly Host: he received it no sooner into his mouth, but he began to sink into the ground, which swallowed him alive. Fitz-Simon in his justification and Exposition of the Sacrifice to the Mass, page 100 
This is a mere fiction, intended for the magnifying of the Priesthood: 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 Priesthood, the sanctity of their attire, and the divine potency 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 Saviour Christ ate of the same he gave to his Disciples: but our sublimated Priests will have finer bread than 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.  Francis Zavier, Apostle of the East-Indies, and jesuite, as often as he extraordinarily traveled in the Indies, so often did a Crucifix in Spain, in his parent's house▪ sweat. At length, when the B. Baviere died, the aforesaid Crucifix, during a year after, did every Friday sweat blood. Hen. Fitz-Simon in Lib. predict page 123. 
He had read, be like, the verse of the Poet: 
In templis sudavit ebur pecudesque locuti  
Infandum.   Anno 36. of Henry the Eightth, a Priest did pronounce at Paul's Cross, and there confessed in public, that he himself saying Mass, pricked his finger, and bebloudied the Corporas with the Altarclothes, purposing to make the people believe, that the Host had blood miraculously. One Epachius a Priest, on Christmas Eeve, being at Martens, resorted often to his own house to drink, even after midnight: whereby he was made incapable to receive the blessed Sacrament on Christmas day, as having in the beginning thereof, at midnight, broken the Fast. The chief of the Town being allied unto him, not knowing of such his intemperance, desired him to sing Mass. He, as he was presumptuous, undertaken to celebrate. But as he received the heavenly Host, suddenly he began to neigh like a horse, to tumble and wallow on the ground, to foam at the mouth, and to deliver up the blessed Sacrament, which he was not able to swallow: upon the disgorging of which, it was seen to be carried away visibly in the air. The Priest being in this plight, he was by his kindred borne out of the Church, remaining subject to the falling-sickness all his life. Surius in vita S. Godefridi. l. 3. c. 12. 
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, 
l. 2. c. 2.  of some forty and odd Benedictan Monks, and Dominican Friars, that were most famous and notorious Lechers and Bredenbachius hath a Catalogue of others, who were Conjurers; 
Lib. 1. collat. sacr. c. 13. et 45.  Thomas à Cantiprato, 
Th. à Cantip. l. 2. de proprutat. Apum part. 6. cap. 40.  of diverse others, who were very wicked and carnal, one of which had his mouth and nose putrified, 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 
Pet. Dam spec. exempt. D. 1. F. 77.  and Palladius 
Pallad. in hist. Lausiaca, sect. 17.  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.  
Several Miracles have been done in England and elsewhere, saith F. Richard Conway the jesuite, by the honouring of Saints Relics; which Protestants (saith he) will not heed.  One M. Anderton, a Lancashire Gentleman, was cured of the Stone, by the Relics he had of F. Campian the blessed Saint: & being afterwards of another disease, laid out so for dead (ut ei iam pollices ligarentur) that his thumbs were bound; by the help of the said Martyr, his flesh being laid upon his body, he was raised to life. Rich. Conway in Apol pag. 281. 

This is like unto diverse the blasphemous Fables, which you shall find in the Revelations of Saint Bridget, lib. 4. or like that of Vegas the Friar, in comment. in cap. 6. Apoc. Aug. de vera relig. Gregor. hom. 29. in Euang. Paul. Bombin. in vit. Mart. Campian.  What prodigies are these? What horrible impieties? Are they not Antichristi & 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 Saviour 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 Earthquake (say they) and so there might well be. Nay the great bell of Westminster told of itself. But that I think is a lie. When Father Campian was arraigned, judge Seth his finger burst out a-bleeding through his glove, 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 Blackfriars: 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 Blackfriars, sore wounded?  
Campians Saint-ship sure came but from Tyburn. 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 Tyburn; considering, it hath been blessed by some of their sacred bodies, and bedewed with their last spriteful breath. 
Campians girdle.  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) bene novit ad quem pertinuit: Tiburnus non ignorat, qui locus erat ubi Pater ipse Campianus martyrio coronatus erat: jerusalem (quoth he) knows this girdle: for, it girded-about the Sepulchre of our Saviour. Tyburn 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 gear, 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 modern Reliquesavers have. God hath given them over to the spirit of illusion, to believe unsavoury lies. He that sits in the heavens, laughs them to scorn. 
Psal.  Almighty God, with his Angels and Saints, will have them (these misshapen monsters) in derision.  
Conway in apol. pag. 290.  A Virgin, a kinswoman of mine, saith Conway an English Priest, was freed from the Devil by anointing herself with oil, into which another Priest that prayed for her, had mingled his Tears. 
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 Covey 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 Countrymen; either trenching themselves in the Mines of their Labyrinths at home, or masking in their gold & silver abroad, in the fashion of Rakehells & Ruffians. 
How to ken or smell a Priest.  If, about Bloomesbury or Holborn, thou meet a good smug Fellow in a gold-laced suit, a cloak 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 jesuite, 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 Priest's breath, his gloves, his hose, his girdle, his shirts, to scorch 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 Holywater, hallowed Candles, Frankincense, Brimstone, the Book of Exorcisms, 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 Margin: 
A Declaration of egregious Popish Impostures, to withdraw the hearts of his Majesty's Subjects from their allegiance, and from the truth of Christian Religion, vid. c. 14. 15. 16. 18 & 20.  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 jesuites, 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 Priest's 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: 
Plin. in hist. not.  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 
Ouid. Virgil. Homer.  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 odours and evaporations of hell, is not able to endure the vapour 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 baptising 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 ulcerated 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 priest's mouth. 
M●ngus the Canonist giveth us a rule, that if the Devil be stubborn, and will not obey the formidable exorcism of the Priest, then that the Priest shall os suum quamproxime ad energu●enum admovere.  Sarah Williams lay past all sense in a transe, being utterly bereft 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 uncited: 
Page 181.  Lusty Dick, Killico, Hob, Corner-cap, Puff, Purre, Frateretto, Fliberdigibbet, Haberdicut, Cocobatto, Maho, Kellicocam, Wilkin, Smolkin, lusty jolly jenkin, Portericho, Pudding of Thame, Pour-dieu, Boniour, Motubizanto, Nurse, 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 strait away. One of the great Devils was slipped, ere he was ware, into Sarah William's leg: 
Page 81.  where finding himself caught within the Priest's 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. 
Page 87.  One Fid (Laundress ●o the Devil's 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 wots 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 Divell-hunting sport, are in stead 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. 
page 89.  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 penned and begirt the Devil, that he stared, fumed and foamed, 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. 
page 90.  Maho the devil stood upon his guard, would not come in. He was summoned by the Priest, first, with Salue Regina, and Aue Maria; then with Mengus club, with his whip, with Holywater. 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 silliest rag hath power to change the devil's 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 hel-metall within them, to excoriate and lancinate a devil. 
All these tricks and many more were acted at Denham in Buckinghamshire, about the year 1590.   
But I conclude: Nisi naenijs, tricis, et puppis usa esset Roma, poenas iam diu dedisset: If it were not for puppets, apes-faces, and gauds, with which Rome allures, masks, 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 revelata; 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 juggling 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 stander-by may be persuaded of some point of Popery, or of the Priest's 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. fowel, a man no less famoused, both of which either were or seemed to be indivelled. How often had they been Exorcized in this Kingdom, by Francis Kemp, by Philip Woodward, by F. Edmund's, by F. Campian, by F. Sherwin, by F. Hil, 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. fowel. But as those two had many sweeting combats here in England, so had they torment at Loretto, Sichem, Lile, Louvain, Douai, & 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 canvas 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 practising with Grace Sowrebuts of Salmisburie, in the County of Lancaster; whom one Thomson, alias Southworth, a Priest, caused to accuse jennet Bierly, Helen Bierly, and jane Southworth, (the one of them her Grandmother) of Witchcraft, of the kill of the child of Thomas Walshman, with a Nail in the Navel, the boiling, eating and oiling, thereby to transform themselves into diverse shapes: 
This was done about 14. years ago.  all which, at the Assizes holden at Lancaster, proved to be false; and the said Grace Sowrebuts confessed, that she was persuaded and counselled 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 unwitching 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. 
The Examinations were put since in print by Thomas Pots, Esquire.  Sure, these juggling exorcisms are but ordinary with Priests and jesuites: but such a malicious and bloody project of subornation, must be a master-trick of some sublimed spirit, fit to instruct a novice Assassin, and to read a Lecture in the jesuites dark chamber of meditation.  

The Boy of Bilson.  For the next unmasking of our Mirabilaries. I might add the Narration of certain Priests, practising 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 Exorcism 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. 
In praesat. lib. predict.   

Two Maids possessed with the Virgin Mary, Michael the Archangel, etc.  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 Priest's conversation with them, being sometimes sequestered from all the world beside, that they were cast into extaticall raptures, and possessed, not with Devils, as the vulgar sort of those that undergo the Priest's 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 deed-law, they were sometimes possessed with the Virgin Mary, other-while with Saint Michael the Archangel, Saint john the Baptist, M. Molineux the Martyr, and M. Robert's the Martyr, 
Two Tiburn-martyrs.  and diverse other aswell 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 this was 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 Hanz, alias, Hance possessed with the blessed Trinity.  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 ecstasy, and to be corporally possessed (horresco referens) with the blessed Trinity. Neither was he more abominably knavish in this his Impudency, than 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 Mountebank. Among which gifts presented by these Lozel's, one was gold-coine, 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, julij 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 
Verbatim, out of the Examination.  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, 
This Hans with his cogging transe, is so bold and blasphemous, as to allude unto S. Paul's rapture, 2 Cor. 12.3  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) spoke 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 Balaams' 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 humane 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 Gods 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; 
Apoc. 13.6.  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 departed from the faith, giving heed to seducing spirits, and doctrines of devils, speaking lies in hypocrisy, having their consciences seared with an hot iron: 
1. Tim. 4.1,2,3.  which being the property of false prophets, it is more than manifest, who are specified, especially if we ponder those words of the Apostle, Such should forbid marriage, and command men to abstain from meats, etc.  
To these two last blasphemies, it will not be amiss to add what our Papists report of Katherine of Sienna. 
In vit. Sanct. Katharin de Sienna.  She (forsooth) and Christ jesus, by an admirable kind of permutation, did interchange their hearts; so that Christ had the heart of Katherine; and Katherine, 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 subverteth 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. 
〈…〉 Baron. 〈…〉 1028. ff. 5.   
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 Rheims, and are there worshipped.  
There was of late, viz. an. 1621. one imprisoned either in the Gatehouse 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. 
Vid. High-Commission Records.  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, 
M. Rich.  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 listeners to miracles. Prodigia nulla facimus: signa nulla edimus: we work no wonders: we show no visions, as Acosta a jesuite of theirs once asseverantly delivered. 
Accost. Ies. de salut. Indor. l 4   
Our Saviour Christ himself (as Saint Augustine observeth) 
Aug. Tract. 13 in joh. 3  hath given us a caution against these miracle-mongers; willing us to take heed, that we be not deceived. 
Mark 13.5  Yea, their own Preacher Stella (whom of late time they have gelt, as they do all other their Writers, when they meet with any thing that makes not for their turn) entering into this contemplation, taught publicly, that Miracles now would rather be an hindrance unto faith. 
Stel. in Luc. 11   Katherine de Bus, dwelling in the City of Lile, in the County of Flanders, in the year 1602. was possessed of the Devil; insomuch that she could be scarce a quarter of an hour in peace, without being seized upon and troubled by the enemy: which made her speak (to the purpose) diverse sorts of Languages; as, Hebrew, Greek, and Latin. When they came near unto her with the blessed Sacrament of the Altar, she writhed and wrested herself strangely, both with her legs, arms, and back, gnashing her teeth, and grizly drawing of her mouth. The parents of this wench laboured so much, that she was diverse times exorcised, sometimes by certain Fathers of the order of the Capuchins, sometimes by other Priests: unto whom the wicked Spirits answered in diverse Languages, confessing at that time, that they were seven in number. They spoke diverse injurious things, and told the faults of diverse that were present. No means could be used for the casting out of these wicked Fiends, till there was found a man that was come from Montague, and had brought with him a piece of the Oak of our Lady. Whereupon, one Sir Silvester Dennys, who came to see her, took the said piece, and made the Patient to eat it: and immediately after she had swallowed it, the enemy (who called himself Hovilliu Clicquet and Clinquart) shown himself in her throat; crying out, that he scorched and burned, because of the wood which was eaten: and he added, that he was compelled to departed, and that there remained in her as yet three. And being demanded, by whose merit and intercession he was to departed; The wicked spirit answered, Of Mary of Montague. Afterwards, being demanded, what sign he would give of his departure, he● said, He would burst a glass of the Church-window. And immediately after, two of them departed with the said sign of bursting the glass; and the third, saying that he was the last of ten, cried out (in going forth) with aloud voice, Vive N. Dame de Montague, qui nous faict sortir: Honour be to our Lady of Montague, who maketh us to departed. And from that day afterwards, the said Katherine remained whole and perfectly free from the possession and vexation of the enemy, enjoying alther limbs and senses as freely as ever she did before: In lib. intit. Miracles lately wrought by the intercession of the glorious Virgin Mary at Montague; and translated out of the French into English, by Rob. Chambers, Priest, page 209. 210. et seq. 
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 Priest's vesture. But I will cap this tale with a fresh-bleeding new Story, fetched not fare 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 Nunnery, I mean a Nun at large, one of the uncloistred 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 jesuite, 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 uterinus: and thereupon, that this matter might be carried the more cleanly, it was given out, that she was possessed with an evil spirit, which did make her 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 jesuite 
P. T.  (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 Veil over his face: & that some found Ignaro's about the Town might be persuaded of the Priest's power for the casting out of Devils, they were suffered to come to her chamber, where were two other jesuites 
One of these, namely, F. D. about half a year after, was a chief Actor in a true lamentable Tragedy, yet memorable by a Downfall.  (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 Hobnail 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 Devil's back, and beat him with his Coxcomb 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 Sheeknave-iesuite, or Hee-lubberly Lady. Then his Divel-ship raves 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 herself 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 Divel-purgers were not to seek for the device of the consecrated potion (in imitation of that which was given to Sarah Williams at Denham beforementioned): this potion must make her vomit up no less than 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 Divel-scowring vomit, light was let-in, and seven Toads showed to her in the place, as regorged by her, and being no less than (doubtless) 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 Magdalen, out of whom seven Devils were cast.  
Leaving 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 Copesmates the Priests do work miracles: for, to my understanding, it is little less than a miracle, that any of our Nation, uncapable of Bedlam or a Babble, should be stricken with such stupidity, as to believe in these jugglers 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 Bevy 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 Breviaries 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, 
Espenc. in 2 ad Tim. et digres. l. c. 1. 11.  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? 
Rom. 6.11   
Who (me thinks) could be so bewitched, as be born in hand, that A house was carried in the air from Palestina to Loretto; 
T. P. page 40.  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; 
T. P. page 181. 182. This is as true, as was our Dalmatian ventriosus Marcus Amonius.  that a blockish Image in a wall, doth work as high miracles, as ever were performed by the eternal Son of God; that 
a Vid. Ful. Andros. Naucler. Costerum.  Saint Francis had the prints of our Saviour's wounds; that the two Tails of our Saviour's Ass, the 
g S. john Baptis●… head shown both at Ami●…s and at Rome.  two heads of Saint john the Baptist, the milk of our blessed Lady, are this day to be seen; that at the great 
n Franc-Sales in his introduct. to a devout life Fitz-Simon.  Lake of Vister, Saint Patrick (who chased all the venom out of Ireland) is one day by the Priests yet visible, and that 
* As N●… had with the nymph Aeg●…  they have then conference with him; beside, that there is a wonder-working Purgatory of his; that a 
* A Carmelite ●uru●tting, reported by all the Priests now in London: and one of them swore to me, that he saw it.  Carmelit came lately to Paris, and there saying Mass, every day, at the elevation 〈…〉 consecrated Host, himself was still elevated or hoist on cockhorse 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 bed's head: 
If any man, being 50 miles from London, want an Hackney to carry him back, let him hire F. Stevens galloping Cross.  which Cross, surely, must be a kin to a Stone in Anglesey, reported to be of that property, that how-farresoever 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: 
Vid. the true Christian Catholic, written by I Heigham.  which if it be true, I see no reason, but every Thresher in England should become a Romanist, because they deal with straws, which have as perfect an effigies of F. Garnet, as any other straw without cquivocation ever yet had; that M. genning's executed at Tyburn, 
Vid. a Book intit. The life & death of Edmund genning's, page 86.  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; 
Page 93. A Tale of Tom Thumb.  that when one M. Dakins a Priest, executed at Tyburn, was dying, 
Heigham, ut sup. pag. 146.  a certain Virgin, a kinswoman of his, though many miles remote, longing after some of the Martyr's 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; 
S●…on protesteth, that he heard him speak the same, vid. S●… of miracles, page 25.  that Robert Parsons could make the Devil speak in any English Bishop or Heretic whomsoever; that Robert Parsons being apprehended by a Pursuivant 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; 
R. Parsons a picklock equivocator.  that one F. Scroop a Priest, being in a Gentleman's house in Lancashire, and certain Pursuivants coming to search for him, notwithstanding he was in the midst of the Roum with them, yet he became invisible to the said Searchers; 
I think, sometimes visible gold 〈◊〉 make a man invisible  that one Katherine Riland within the City of London, with eating one bit of flesh forbidden by her ghostly Father, was instantly choked; 
G.A.P. in his book called, The rules of obedience, page 12. G. A P. page 41  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 metamorphosed, and seemed unto him a flame of fire; 
● Pi●ing●… a Priest in 〈◊〉, the 〈◊〉  that whensoever a certain Priest put his finger nigh Saverius his heart, there issued out blood and water; 
Tu●sel vit Save 〈◊〉 c. 4.  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; 
Bar. in an. 1550  that an Image was crucified at Beritum, and did bleed; that the devil held both S. Edmund's his hands, that he could not make the sign of the Cross; 
〈…〉 in his protest. page 162.  that M. Christopher Cusake, an Irish jesuite, 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 convertendi, sed ipsos evertendi, 
Tertul. de praescr. vers. haereticos.  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 prevaileable 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 than in the Poetical fiction of the Gods; 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 Friars of this Age: as Euripides, 
Eurip. jon.  
Hei mihi! versipelles ut homines semper odi,  
qui componentes iniusta, deinde fr●udes adornant.   
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; 
Priests have their Agents.  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 Argument, 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, than they bring them to be better hammered upon the Anvil of their great Masters. Sometime they deal with tender game, scarce yet fledge, I mean, young Youths, whom they inveigle, 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, Eton, 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, Douai, Lisbon, Louvain, Spain, Rome, for all such Novices; what beautiful Colleges, stately Edifices, large Revenues thereunto annexed; what great liberty, what good company, what practice of Piety.  
Fistula dulcè canit, volucrem dum decipit auceps.  
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, 
Bern.  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 than the Priests themselves. If they can find any, for extraordinary pregnancy 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?  
How a Gentlewoman of Saint Giles in the fields near London, was cheated by a Priest.  A Gentlewoman of the parish of Saint Giles in the fields near Holborn, was of late time sick, and being one that was well inclining and warping toward the Popish pale or bent, sent for a Priest, a man very famous about this Town, to come unto her, and assist her with his best comfort and counsel; who understanding her desire, was soon with her: and being come, she acquainted him, how the case stood between Almighty God and her distressed soul; and having laid herself open unto him, after the form of Catholic Confession, her Ghostly Fa her the Priest, told her, that she should not need to take any farther thought or care of her Soul, but commit all to him, his Absolution would be available, and by Prayer himself would intercede for her. Yet one thing farther he must tel● her; that she might be more certain of M rcy and Indulgence, if there were some care had for the saying of so many Masses for her after her death at the high Altar. The woman listened to this, and liked it very well. Yea, but the Priest had not said all; These Masses (he told her) could not be had without a round sum of money. She demanded of the Priest, what the whole charges might be. He told her, About some thirty pounds. The poor gentlewoman answered, She had not so much money in her custody; but plate she would deliver him, sufficient to raise such a sum: and accordingly she delivered it forthwith to his possession; who, having met with such a booty, had little desire to visit any more his sick patient. The woman within a short time after grew so weak in her body, that she was past ho●e of recovery, and then sent again for her spiritual Doctor to come and administer some of his ghostly physic to her. But my Gentleman had taken pains enough before, and by no means would be brought the second time unto her. A good Caucat here was, for her, and others to take heed of such cogging and insinuating companions. It pleased God, this Gentlewoman recovered; and, making good use of that abuse she received by this Priest in her sickness, she altered her Religion: and now, to the comfort of diverse worthy and painful Ministers about the City, she is become a good Church-woman, and spends the most of her time in God's service, going daily unto Sermons, and following nothing so much as her devotions. 

The Priests insinuating with one Mistress Reid, and fishing for her estate.  In Summer 1623. A Gentlewoman named Read, lying at that time sick at Bednall-greene near London, and having Land of inheritance, of above five hundred pounds, per annum, was vehemently set upon by some jesuites 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 fare 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.  

The Priests visiting M. Netlam, to get from him his Land.  In August last, one Musket a jesuite, and another Priest, came to Francis Netlam, lying very sick in M. Dawson's 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 did expect them. But these insinuating Priests, more regarding themselves then their Disciples, dealt so fare 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. Musket's care was such, that a Will was drawn, and the Lands thereby conveyed to the Priests, or to some other for their use. Thereupon 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. Thereupon, 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, cozening, 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 misled 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, he received 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 Landlord 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 spirituals 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 usus. Which money once fingered, is very judiciously shared betwixt these two shriving 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 Tailor, that hath nought but what he earns at his finger's 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 revenue and upward, but he must, at his own charge, keep a Priest in his house: perhaps some poor neighbours that are benefited hereby, contribute some small matter toward it.  
Thus, while they pretend, that they are forced to creep into private houses for fear of persecution, they carry more dominion over the Family, than any Parish-Priest doth in those Countries where Popish Religion publicly prevaileth.  

The Author of The. B of London's Legacy.  I should have commended M. Musket's 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 
F. Med.  (who took dislike at it) confessed unto me; and F. Musket himself, in some sort, acknowledged his painstaking therein. O perfrictam frontem! W●at impudence was here joined with ignorance! How lewdly did he and his Precursor Kellison belly Him, who is now as glorious a Star in the heavens above, 
Non comet a fuit, sed Stella.  as He was a shining Lamp in the firmamenr of the Church here on earth! 
Sophocl.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as Sophocles commended Philoctetes) He fought a good fight, both in defence of the faith, and in expugnation of Heresies, Schisms and Seditions brought-in by these our Adversaries. And as Augustine spoke of Cyprian, Multi erat meriti, multi pectoris, multioris, multae virtutis: 
Aug.  He was worthy, wise, well-spoken, religious.  
Now whereas they seek to get Proselytes by ●hese monstrous forgeries and trumperies, for my 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 disavowed it, on examination: and otherwise I found good cause to think, that he spoke his conscience in that denial. Then was I posted off to F. Palmer a jesuite, and that he was the very man: but ask him very seriously and privately about it, he told me, he never saw the Bishop of London. And verily, if this jesuite did mean to equivocate 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 fare 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 sincere, which ●ath slanderous leasings for her daily food. As Tertullian saith in the behalf of the Christians first persecuted by Nero, that he that known Nero well, might easily understand, non nisi grande aliquod bonum à Nerone damnatum: 
Tertul. in Apologet. count. Gentes.  it was like to be a good thing, which Nero opposed. So when I view the shameless slanders which such jugglers lay upon 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.  

M. Anderton.  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, than 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 than such windy, light, empty, nay noisome exhalations? I can then call it but, The dreamt bread of the sluggard. They may eat, but not be satisfied. Perhaps he may parallel this and greater fictions out of the Golden Legend, when he preacheth upon any By-Saints-day.  
But I hear (me thinks) the noise of our hooting Noctuas, the Priests & jesuites, blind guides, and lovers of darkness more than the light, who are so fare from believing that any cataract or film is on their eyes, that they are rather persuaded, themselves are the most quicksighted. They know and see a fare off, that although, non adhuc miserendi tempus, non adhuc exultandi dies, the time to have mercy, 
The wise words of him that wrote The word of Comfort.  their appointed day be not yet come, yet they shall have a time & a day when Vaevobis, wo● 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 jesuites 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 dieque suum gestant in pectore restem; 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 so venture 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 than the ignorant? Which Erasmus noted long ago, 
Erasm. in Spong. adverse. Hutten.  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-Catholickes! Just here were the complaint of the Prophet, My people be in captivity, because they be without knowledge. 
Esa. 5.13.  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 gins 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 umbrâ suaviter 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, & despoil them 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 Lords, not only over your faith, but also your inheritance, 
1 Pet. 5.  although, according to the rule of their Canonist, Praelatio ecclesiastica ministerium habet, non dominium: 
Linwood. The Priests and jesuites in their books pretend that they are servants to those over whom indeed they lord it.  Their office binds them (nay, the jesuites vow ties them) to Service, rather than Dominion. How is it possible (me thinks) that they should bring you to that servitude as I find they do, so subjugated 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?  

Good-Friday cheer. A Procession from Holborn to Tyburn.  Yesterday being Good-friday, this present year 1624. they made some of you in the Morning, before day, go in Procession to Tyburn, 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 twelvemonth last passed, at a place of your solemn meeting in London, you made one whip himself so long, till he swooned, 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 herself, that she died of it. Is this Mortification, to murder ourselves, 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, 
Rom. 5.  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 than 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 irksomeness 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 showed 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, 
Like Baal's Priests, who did launce their sides, etc.  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 Saviour enjoineth 
Mat. 6.  secret prayer in the Closet, 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, every thing 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 Tyburn? 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 Tyburn, 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 Correlatives: 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.  
Dear Countrymen, 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 hoodwinked 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 itself by such juggling shifts, tricks and devices, as the jesuitical brood are observed daily to practise, and many of which (I am sure) they shame to hear of.  

The Perjury of Tho Cornford jesuite.  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 Underwood, 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; unto which, 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 Priesthood, 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 Underwood.  
Will you understand how this ingenuous jesuite did conciliate such contrary sayings of his? Thus he performed his part: 
Excellent equivocation.  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, Red 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. sheldon's 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 wilfully 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 baleful 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 any thing, 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 Papacy: 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 practise, for the keeping the poor Lay-people in awe, which I take to be one of the 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 misguiding passion, played the runaway out of her family and obedience. Wherein my fault is fare the greater, forasmuch as I, by that calling which she hath vouchsafed me (although unworthy) in her family, aught 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 wand'ring returning child, and to vouchsafe me such pardon and absolution, as the power of the Keys which she hath received from our Saviour, 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 besiege us, 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 fare against the Church of England.  
Thirdly, it behoved me not to be forgetful of the bond of nature, and of that duty which I own to my aged Father, a Minister in the Diocese of Exon. whose righteous soul hath been vexed with my infamous deviation; 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 arrearage 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 myself, my soul & body, as a lively reasonable sacrifice, vowing to bend all my faculties & future endeavours, to the publishing of his Truth, & to the setting forward, by word, and by example, that orthodox faith, and Church, which I have wickedly contemned. And in special, I make oblation of my particular thanksgiving, as a repeated Morning and Evening 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 Blackfriar's, wherein many less sinners than 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 losing of my bands, the unfettering of my heart & soul from the Babylonian captivity, the dispelling of that cloud of Romish errors, which obscured, though not wholly extinguished the light of God's Truth in me. There were (I know) that said unto me, 
Psal. 41 8.  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.  
FINIS.   

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 passed, or thereabouts.  

INprimis, the DOUAI BIBLES, that is, the old Testament only in two Volumes, with Notes, revised 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 ANCHOR OF CHRISTIAN DOCTRINE, 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 fourteen shillings, which might be afforded for five shillings.  
THE PROTESTANTS APOLOGY, written by Brerely, reprinted and sold for seventeen shillings, and might be afforded for six shillings, or less.  
SAINT AUGUSTINE'S CONFESSIONS, translated by Tob. Matthew, and sold for sixteen shillings, being but a little book in octavo, and might be afforded for two shillings sixpence.  
Two other books in octavo, lately written by Tob. Matthew, and sold very dear.  
THE AUTHOR 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.  
LUTHER HIS LIFE AND DOCTRINE, a railing book, written by Lovel a Priest, who is at this present in London, sold for eight shillings, worth two shillings.  
AN ANTIDOTE AGAINST THE PESTIFEROUS 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 GUIDE OF FAITH, written by the said Author, and sold at an unreasonable rate.  
THE PSEUDO-SCRIPTURIST, 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 sixpence.  
The loud lying Pamphlet, termed, THE BISHOP OF LONDON'S LEGACY, written by Musket a jesuite, 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 SUMMARY 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 SUM OF CHRISTIAN DOCTRINE, written in Latin by Petrus Canisius, and translated into English by I. Heigham a Priest in London.  
THE TRUE CHRISTIAN CATHOLIC, by the same Author.  
THE LIFE OF SAINT KATHERINE OF SIENNA, by the same Author.  
THE PROTESTANTS CONSULTATION, a dangerous book, lately written by an unknown Author.  
JESUS, MARIA, JOSEPH, lately come out of the Press, Printed in London, by Simons à Carmelite now in London.  
Two other Books, written by the same Author; called, THE WAY TO FIND EASE, REST, AND REPOSE UNTO THE SOUL.  
BELLARMINE'S STEPS in English.  
HIS ART OF DYING WELL, in octavo.  
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 MASS.  
A TREATISE OF THE REAL 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 HERETICS, in two parts, by D. Bristol now in London.  
AURICULAR CONFESSION.  
MISSALE PARWM PRO SACERDOTIEUS.  
THE OFFICE OF OUR LADY, Or the PRIMER, two or three sorts of them lately printed.  
THE JUDGE, by G. M.  
THE RIGHT WAY TO GOD, by Pursell an Irish Monk now in London.  
SIX BOOKS FULL OF MARVELOUS PIETY AND DEVOTION, by G. P.  
THE APPENDIX, by Doctor Norrice.  
A DEFENCE OF THE APPENDIX, written by Master Sweet a jesuite lying in Holborn.  
AN ANSWER TO THE FISHER CATCHAT IN HIS OWN 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 INTRODUCTION TO A DEVOUT LIFE, by I. York, a jesuite now in London.  
MIRACLES NOT YET CEASED, by P. L. P. a saltlesse book.  
THE KEY OF PARADISE.  
A HEAVENLY TREASURY OF COMFORTABLE MEDITATIONS, by Antho. Batt, a Friar now in London.  
THE WORD OF COMFORT, written upon occasion of the fall of the house at the Blackfriars.  
THE VNCASING OF HERESY, by O. A.  
THE TREASRY OF CHASTITY.  
THE WIDOW'S GLASS.  
THE ECCLESIASTICAL PROTESTANTS HISTORY, by D. Smith.  
THE GROUNDS OF THE OLD AND NEW RELIGION.  
THE HIDDEN MANNA.  
THE WAND'RING SAINTS.  
THE LITTLE MEMORIAL.  
AN OVERTHREW OF THE PROTESTANTS PVEPIT-BAB●ES.  
THE UNITY OF GOD'S CHURCH, by one Master Stevens a jesuite now in London.  
POINTERS' MEDITATIONS.  
THE PROOF OF PURGATORY.  
A COMFORT AGAINST TRIBULATION.  
LEDISME HIS CATECHISM, lately printed here in England.  
THE RECONCILEMENT OF THE DALMATIAN BISHOP.  
THE POPE'S POWER.  
THE LIFE OF SAINT BEDE.  
A TREATISE OF freewill, by Doctor Kellison Rector of the College at Douai and now in London.  
THE SACRAMENTS OF THE CATHOLIC CHURCH, by F. S. P.  
DAVYES HIS CATECHISM.  
THE VISIBILITY OF THE CHURCH.  
THE CATHOLIC GUIDE.  
A TREATISE AGAINST THE MARRIAGE OF PRIESTS, by Wilson a jesuite.  
A GAG OF THE NEW GOSPEL.  
A SECOND GAG.  
THE HONOUR OF GOD, by Anthony Clerk. An idle frothy book, by a brainsick man.  
THE PRELATE AND THE PRINCE, a seditious book.  
THE RULES OF OBEDIENCE, by G. A. P.  
SAINT PETER'S KEYS, by Edmund Gill, jesuite.  
SAINT AUGUSTINE'S 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 VIRGINAL VOW, by F. S.  
THE MIRROR OF WOMEN.  
MEDITATIONS ON THE PASSION.  
A DIALOGUE BETWIXT OUR SAVIOUR AND THE SAINTS.  
OBSERVATIONS, concerning the present affairs of Holland, and the united Provinces, by You know the hand.  
THE INGRATITUDE OF ELIZABETH OF ENGLAND UNTO PHILIP OF SPAIN.  
THE SPIRIT OF ERROR, by D. Smith.  
MEDITATIONS ON OUR SAVIOUR'S WORDS ON THE CROSS.  
EVERY SAINT'S PRAYER.  
THE CATHOLICS CROWN.  
THE THREE CONVERSIONS reprinted, written by F. Parsons.  
GRANADES MEMORIAL.  
GRANADES COMPENDIUM.  
GRANADES MEDITATIONS, Translated.  
THE LIFE AND DEATH OF CARDINAL BELLARMINE.  
THE SHEDDING OF TEARS.  
PARSON'S RESOLUTIONS, reprinted Anno 1623.  
ZIONS' SONGS, or the melody of the Blessed.  
THE DAILY PRACTICE.  
THE ENEMIES OF GOD, by M. Barlow a Priest now in London.  
THE HOLY TRIUMPH.  
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 CATHOLIC 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 alanson lesuite.  
A TREATISE OF TRUE ZEAL.  
F. DRURY HIS RELIQVES, somewhat found in his study after his death.  
FLAGELLUM DEI, or A Sword for Contradictors: a ridiculous pamphlet written by P. D. M.  
COFFIN, against D. HALL. his book, entitled The Honour 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.    


Faults escaped.  Page 3. a bloody catastrophe. deal. 18. Hell, Rome. 21. 40 years 12 years. 35. poison foison. 39 Aesculap. Cybele. 52. blood bled 42. 43. 44 a lie a lowd-ringing lie. 44 Seth. Aleph. 45 bare apparel. bare neck. 44. 45. 54. 55. 46. Sword of justice. deal. 47. one deal. 48. Hell, Avernus. 55 who, deal. 57 his, their. 62. found fond. 70. one, deal. 87. of heart, of youth. 29. mark speaking, atheistical scoffing. 81. Two lines left out: the words are, This myself did then see, together with two or three hundreth more, present at that meeting. 67 Norwich. North-witch. 32. In mark. F. M. F. Me. 76. In mark. omitted, This reverend Bishops most pious and constant departure, was related by his worthy son at Paul's Cross: against the sincere Truth whereof, I do not hear that any of those dogs can bark.   

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

OLD Father Bishop, the nominal Bishop of Chalcedon.  
F. Ouerton, his principal Chaplain.  
D. Kellison, Rector of the English College at Douai.  
D. Worthington, the Translator or Corrector of the Douai Bibles, and Author of the Anchor of Christian doctrine.  
D. Collington, the titular archdeacon 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-friar's.  
D. Norice, one that hath written diverse books of late, mentioned in the former Catalogue.  
D. Smith signior, sometimes of the College of Rome, and Author of diverse pestilent books.  
D. Smith junior, Author of diverse other books no less dangerous.  
D. Champney, Author of the book called, The Vocation of Bishops.  
D. Bristol, sometimes of the College at Douai.  
F. Blackfen a jesuite, an ancient man, lodging in Drury-Lane.  
F. Sweet, a jesuite well known, lodging at the upper end of Holborn.  
F. Musket a jesuite, lodging overagainst S. Andrew's Church in Holborn, a frequent preacher, and one that hath much concourse of people to his chamber.  
F. Fisher a notorious jesuite, lodging near the Savoy.  
F. Haruy, a very dangerous jesuite.  
F. Austin, a jesuite, an aged man.  
F. Boulton, a jesuite, lodging in Saint jones.  
F. Macham, a jesuite, lodging near the Customhouse.  
F. Barlow, a jesuite, lodging about the Customhouse.  
F. Townsend, a jesuite, a little black fellow, very count and gallant, lodging about the midst of Drury-Lane acquainted with collapsed Ladies.  
F. Browne, a jesuite, lodging in Saint martin's Lane.  


F. Palmer  
F. Palmer   both jesuites, 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 jesuites.  
F. Lathom a jesuite.  
F. Goddard a jesuit, lodging about White-Fryers.  
F. Pateson a jesuite, lodging in Fetter-Lane.  
F. Hammershed, lodging in White-Fryers.  
F. Armstrong a jesuite, one that insinuateth dangerously, and hath seduced many.  
F. Flood a jesuite, lying about Fleet-Lane.  
F. Flood a secular Priest, lodging in the Strand.  
F. Kerkam a jesuite.  
F. Anderton a jesuite.  
F. Moor a jesuite.  
F. Moor a secular Priest.  
F. Skinner a jesuite.  
F. Simons a Carmelite, Author of diverse late foolish Pamphlets: his lodging is in the lower end of Holborn.  
F. Low a jesuite.  
F. Simons next neighbour.  
F. Knox a secular Priest.  
F. Shellay a secular Priest.  
F. Price, a secular Priest, who was long a prisoner in Newgate.  
F. Wilson lodging about Bloomisbury, and one that escaped at the Blackfriars.  
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 laden with liquor.  
F. Richardson a Benedictan Friar, of great acquaintance about the Town: he lodgeth at the farther end of Grayes-Inne-Lane.  
F. Root a secular Priest.  
F. Hunt a Carthusian Friar, lodging in Holborn, an old man.  
F. Conway a jesuite.  
F. Stevens a little man, a Monk.  
F. Wild a secular Priest.  


F. Smith.  
F. Smith.   two secular Priests, besides the two jesuites 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 jesuite; the other, a Franciscan Friar.  
F. Melling a secular Priest, lodging in Holborn.  
F. Lovel a secular Priest, lodging in Holborn.  
F. Townely a secular Priest, lodging about the Strand.  
F. Maxfield a secular Priest, lodging in Holborn.  
Simon Maxfield a Deacon, lodging in Fleetstreet.  
F. Gerard a secular Priest, lodging about Westminster.  
F. Davies an old blind man, lodging about Holborn 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 Customhouse.  
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. Howling, an Irish man.  
F. Chamberlain a secular Priest, lodging about the Blackfriars, a man of great employment.  
F. Turpin.  
F. Annieur a Frenchman.  
F. ●astle.  
F. jones, alias, Hay, a jesuite.  
F. jones a secular Priest.  
F. Martin a Monk, a Citizen's 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. Scroop.  
F. Langtree.  
F. umpton.  
F. Bold, a Benedictan Monk.  
F. Bradshaw, a jesuite.  
F. Line.  
F. Doughty.  
F. Read.  
F. Chambers.  
F. Halsal.  
F. North.  
F. Cox, a jesuite.  
F. Banister.  
F. Eueleigh.  
F. powel.  
F. Skinner.  
F. Edward's.  
F. Io. Worthington.  
F. White.  
F. Stroud.  
F. jenning's.  
F. Bat.  
F. Sanders.  
F. Dier.  
F. Heigham.  
F. Rimmington.  
F. Molineux.  
F. Birket.  
F. Kinsman.  
F. Durham.  
Two Priests, lodging in Mistress Fowler's 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 endeavoured our thickets through England, as appeareth by the empty nests beyond the Seas, from whence they have flown by shoals 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.