A Declaration of egregious Popish Impostures, to withdraw the hearts of her majesties subjects from their allegiance, and from the truth of Christian Religion professed in England, under the pretence of casting out devils.  
PRACTISED BY edmunds, ALIAS Weston a Jesuit, and divers Romish Priests his wicked associates.  
whereunto are annexed the Copies of the Confessions, and Examinations of the parties themselves, which were pretended to be possessed, and dispossessed, taken upon oath before her majesties Commissioners, for causes ecclesiastical.  
AT LONDON Printed by James Roberts, dwelling in Barbican. 1603.   

❧ The Argument of the several Chapters.  
1 THE occasion of publishing these wonders, by the coming into light of the penned book of Miracles.  
2 The fit time that the Popish Exorcists chose to act these miracles in.  
3 The places wherein these Miracles were played.  
4 More special considerations touching their choice of places.  
5 The persons, their Disciples pretended to be possessed, and dispossessed.  
6 Their ways of catching, and inveigling their Disciples.  
7 Their holy pretences to make their Disciples sure unto them.  
8 Their means, and manner of instructing their scholars.  
9 Of the secrets, and strange operation of the holy chair, and holy potion.  
10 Touching the strange names of their devils.  
11 The reasons why sometime one devil alone, sometimes an 100, sometimes a thousand are cast out at a clap.  
12 Of the secret of lodging, and couching the devil in any part of the body that the Exorcist please.  
13 Of dislodging, rousing, and hunting the devil by the dreadful power of the presence, approach, & bodily touch of a priest.  
14 Of the strange power of a Catholic Priests breath, and of the admirable fire that is in a priest's hands to burn the devil.  
15 Of the admirable power in a priest's gloves, his hose, his girdle, his shirts, to scorch the devil.  
16 Of the wonderful power in a Priests albe, his amice, his maniple, his stole, to whip, and plague the devil.  
17 certain questions answered, concerning the Church of Rome, her making, and accumulating yet more dreadful tools, and Engines for the devil.  
18 Of the dreadful power of holy water, hallowed candle, Frankincense, Brimstone, the book of exorcisms, and the holy potion, to scald, broil, and to sizle the devil.  
19 Of the astonishable power of Nicknames, relics, & ass' ears, in afflicting, and tormenting the devil.  
20 Of the dreadful power of the cross, and Sacrament of the Altar to torment the devil, and to make him roar.  
21 Of the strange forms, shapes, & apparitions of the devils.  
22 Of the admirable final act of expelling the devils, and of their forms in the departing.  
23 Of the aim, end, & mark of all this pestilent tragedy.   

TO THE seduced Catholics of England. * ⁎ *  
SEduced & disvnited Brethren, there be two grand witches in the world, that seduce the souls of the simple, & lead them to perdition: Lying wonders, and Counterfeit zeal. The power of these two, the spirit of God hath most lively expressed unto us, one in the person of Simon Magus the Sorcerer, who with his lying wonders had so bewitched the simple people, as they followed him with this acclamation: This man is the power of the great and mighty God. The other in the person of some of the Corinthians, who by the feigned zeal of the counterfeit Apostles, were bewitched, and carried from S. Paul, the true and blessed Apostle of our saviour Christ. These two witching powers have many years since combined and united themselves in the Pope of Rome, and his disciples, who take upon them the sovereign power of our saviour Christ, with authority to command unclean spirits, and to make them obey: and do pretend such a burning holy zeal unto you, as that they regard neither the pleasures, profits, nor preferments of this world, nay not their own liberty, and lives, but do offer them up both as a sacrifice for your soul's consolation. These are mighty powers to sway your judgements, and affections from us unto them. Now if it shall appear unto you as clear, as the light of the sun, that these powers be feigned, and counterfeit in them, and that they be in truth nothing else, save the mists, and allusions of Satan, to dim the eye of your understanding, and bewitch your affections to dote upon their impious superstition, what can you, or any ingenious spirits do less, then bewail your seduced misaffection unto us, and to account them as the grand Impostors, and enchanters of your souls? And that this may be clearly manifested unto you, I beseech you in the bowels of our blessed saviour, to let open your ears & eyes to this short declaration: to peruse and read it with a single ey, and impartial affection, and if it shall not most perspicuously appear unto you, that the Pope, and his spirits he sendeth in here amongst you, do play Almighty God, his son, & Saints upon a stage, do make a pageant of the Church, the blessed Sacraments, the rites & ceremonies of religion, do cog & coin devils, spirits, & souls departed this life, to countenance and grace, or face out their desperate abominations, then stand disvnited, and disaffected as you do. It is not in any man (I confess) to feel those divine beams of burning zeal that were in S. Paul, who wished himself Anathema for his kinsmen according to the flesh: yet a man of Jonas spirit I can easily name, that would most gladly be cast into the sea, to calm this tempest of opposition risen here amongst us, and of Jeremies' devotion, that doth pray for a fountain of tears to bewail the lamentable blindness of his own nation, that men as you are, borne free of an understanding spirit, and ingenious disposition, should so basely degenerate, as to captivate your wits, wills, & spirits, to a foreign Idol Gull, composed of palpable fiction, and diabolical fascination, whose enchanted chalice of heathenish drugs, & Lamian superstition, hath the power of Circe's, and Medea's cup, to metamorphose men into asses, bayards, & swine. Is it not their own brand they have stamped on your foreheads, that England hath been always good ass to the Pope?  
Who doth not bewail the silly doting Indian Nation, that falls down and performs divine adoration to a rag of red cloth: and the besotted Egyptians, that kissed with earnest devotion the ass upon which the Idol Isis sat, and the lymphatical priests of Baal, that lanced their own flesh before an Idol of wood? Would God your bewitched dotage were not as palpable, and more lamentable than theirs, that fall down & adore a morsel of bread, that kiss & clip with religious devotion the Pope's toe, for bearing the feigned counterfeit of our saviour on earth: performed with the right Egyptian gloze, non Papae sed Petro, non asinae sed deae, this honour is not to the Pope, but to S. Peter, not to the ass, but to Isis. Your Pope's being proclaimed by your own Oraclists to the world, one to be an ass, another a Fox, another a wolf.  
What people, but you, were ever so bewitched, as to be borne in hand, that a house was carried in the air from Palestina to Loretto: that a painted Image in a wall, doth work as high miracles, as ever were performed by the eternal son of God: that the prints of S. Francis stripes, the tail of our saviours ass, the milk of our blessed Lady are this day to be seen: and these graceless saltlesse gulleries either to be believed, or countenanced, by men of wit, understanding, and spirit, such as are this day many in the Romish Church? If you ask me the cause, what can it be but this, that God hath given them over to the spirit of illusion, to believe unsavoury lies, for refusing in their pride to embrace the pure naked sincerity of the gospel of Christ. He that sits in the heavens, Almighty God, with his Angels, and Saints, do laugh these misshapen monsters to scorn.  
And who can but bleed in heart, to see you as far bewitched on our imposturising renagadoes, that come fresh from the Pope's tiring house, masked with the vizard of holy burning zeal. First it may please you to observe, that the wiser graver sort of them do keep themselves warm in their cloisters at home, and do feed themselves fat with the spoils of your confusion. These lighter superfluities, whom they disgorge amongst you, how they play the Bats, and moles, either trenching themselves in the mines of your labyrinths at home, or masking in your gold and silver abroad in the fashion of great Potentates, until Gods revengeful arm doth uncase them to the view of the world, & then they suffer the mild stroke of justice with a glorious ostentation, as you in beguiled simplicity do imagine for their conceited religion: but as the wiser see, the state did always know, and is of late published in their own writings, for high & odious treasons: and professed by their own Masters, that have made them after their own images, to be of a spirit of contradiction to our governors and Prince: and it is wondered at by themselves, considering their treasonable machinations that her highness, and the state, have carried so mild, and merciful an hand over them, & that any one of them is left alive to libel against the admirable lenity of her majesties gracious proceed. Wherein be ye well assured, that if the sword of justice were drawn, and inflicted according to the weight and measure of their detestable designs, that fewer of them would come over, and that this covey of night-birds, would shroud themselves warm under the gentle wings of their holy father at Rome. But admit (as you conceive) that they died for the credit of their conceited superstition: what did Lucian's Peregrinus less, then offer himself in fire at Olimpia for the credit of his fascination? What did Aesculapius upon the hill Aetna to get himself a name, but cast himself headlong into the burning flames? What do the Indian-priests at this day, but sacrifice themselves for the countenancing of their diabolical incantation. It is no new, nor strange thing for the authors, and maintainers of sects, and factions in all kinds, to die with seeming show of glorious resolution. Do but seriously recount the quality of this fugitive generation, & see what pious resolution can lodge in their breasts. What are they afore they go over but discontended, ruinated, stigmatical refuse people: of a factious, ambitious, exorbitant conversation abroad, exploded, or cunningly discarded their own Societies where they lived: and how ghostly & priestly they demean themselves here amongst you at their return, I refer you for demonstation to this short, and perspicuous declaration. Wherein you may plainly see, if you do not wilfully hoodwink your own eyes, that the holy pretended hot zeal of the fiery spirits from Rome, is the mere Heathenish juggling of bell's priests, to devour your goods, lands, & patrimonies, the rights of your posterity, and ancient monuments of your name, to defraud your children of their bread, and cause you offer it to impure dogs, to enrich their own cloisters, colleges, & Churches, with the spoils of your desolation, to defile your chaste houses, pollute your tender virgins, deprave, and inveigle your own wives lying in your bosoms, especially by that poisonable engine of hypocritical Confession, and finally to offer you up as a pray to that Monster of Rome, the head of all unnatural and detestable rebellion.  
And that this declaration might be free from the carp, and cavil of ill-affected, or discomposed spirits, I have alleged nothing for material, or authentical herein, but the express words, either of some part of the Miracle book, penned by the priests, and filled upon Record, where it is public to be seen, or else a clause of their confession who were fellow actors in this impious dissimulation. Whose several confessions, and contestations (the parties being yet living) are here published in print, that the world may be a witness of our integrity herein. All which had been long ere this offered to your equal consideration, but that the Miracle-booke came but lately to hand, & the getting of four chief Daemoniacks together, besides many more assistants, being persons of that quality and condition, was a matter of some pains, and travel to effect.  
If the form and phrase be distasting to some cloudy spirits, as too light, and ironical for one of my profession, let the matter be my advocate, that draweth me thereunto, and the manner my apology a little too: trusting I may be excused to jest at their jesting, that have made a jest of God, and of his blessed Saints in heaven. If I have wittingly falsified or feigned any thing out of that book of wonders, God do so to me, and more, for doing them so much wrong: but if all be truly, and authentically set down, give GOD his glory, his Church her honour, your sovereign her allegiance, your Brethren their due affection, and the Pope, and his juggling companions, their deserved detestation. And so I leave you to the protector of all truth, and the revenger of all falsehood, and hypocritical dissimulation.  
Yours in Christ S. H.   

❀ A declaration of Popish imposture in casting out of devils.  

CHAP. 1. ¶ The occasion of publishing these wonders, by the coming to light of the penned book of Miracles.  
ABout some three, or four years since, there was found in the hands of one Ma. Barnes a Popish Recusant, an English Treatise in a written hand, fronted with this Latin sentence, taken out of the psalms, Venite, et narrabo, quanta fecit Dominus animae meae, come and I will show you, what great things the Lord hath done for my soul. Which treatise when we had perused upon this holy invitation, we found it a holy farthel of holy relics, holy charms, and holy consecrated things, applied to the casting out of many thousands of devils, out of six young persons, 3. young men, and three proper young maids, accomplished by the means of Fa: Edmunds, alias Weston, a principal Jesuit of his order in those times, & twelve secular Priests, his reverend assistants.  
The names of the parties supposed to be possessed, were these, Marwood, servant (as hath been informed) to Ma. Anthony Babington, Will: Trayford, attendant at that time upon Ma: Edmund Peckham, Robert Maynie Gentleman, lately before come out of France: Sara Williams, Friswood Williams, two sisters, and Anne Smith, all three menial servants to Master Peckham aforesaid. The names of the Actors in this holy comedy, were these, Edmunds, alias Weston, rector chori, of whom you have heard afore, Ma: Cornelius, Ma: Dìbdale, Ma: Thomson, Ma: Stemp, Ma: Tyrrell, Ma: Dryland, Ma: Tulice, Ma: Sherwood, Ma: Winkefield, Ma: Mud, Ma: Dakins, Ma: Ballard, and some other beside, that were daily comers, and goers.  
This play of sacred miracles, was performed in sundry houses accommodate for the feat, in the house of the L. Vaux at Hackney, of Ma: Barnes at Fulmer, of Ma: Hughes at Uxbridge, of Sir George Peckham at Denham, and of the Earl of Lincoln in canon Row in London. The time chosen to act, & publish these wonders, were the years 85, and 86, ending with the apprehension, and execution of Ballard, and Babington, and the rest of that impious consort.  
And because the gentle Invitator of us to come, and see his wonders, when we come to see them, himself, and his actors do play least to be seen, it hath been thought meet, to send for him, and as many of his play-fellows, as Tyburn will give leave to come, to confer further with them, touching this mystical play; whether the parts have been handled handsomely, and cunningly, or no: what the scope of the Author Edmunds, and his associates was in this wonderful pageant, and whether good decorum have been kept in acting the same. Wherein (I must tell you) some pains have been taken by some in authority, for the finding out of such agents, patients, and assistants, as have furnished the stage, and in bringing them to say their parts so perspicuously on the stage, as that every young child may see, who he is, what he means, and whether his part tends.  
Marwood, and Trayford, cannot yet be found, it is thought they are conveyed beyond seas, (as some other of their play-fellows should have been) for telling of tales. The other four possessed have come to light, and upon gentle conference, have frankly, and freely advowed, and have sealed it with their voluntary oaths, taken upon the holy evangelists, that all in effect, that passed between them, & the priests, in this wondrous possession, and dispossession, was nought else save close packing, cunning juggling, feat falsehood, and cloaked dissimulation. One of the reverend Priests, who was himself a principal actor in this holy legerdemain, being examined, hath contested with the confession of the other examinats, touching the unfolding of this sacred pack. All whose several examinations, confessions, and relations, touching the beginning, proceeding, and finishing of this tragical comedy, we have thought meet ad verbum to publish in print, that all men may see we have dealt truly, and sincerely herein, and that all may likewise see, quanta fecit Dominus, (according to the saying of that Latin sentence prefixed to the discourse) how great things the Lord in his mercy doth by course of times reveal, of that man of sin, of the mystery of iniquity, and of those reverend juggling Priests, his disguised comedians.  
Wherein, that every person may appear in his own proper colours, the devil in his, and the devils charmers in theirs, that every part may be considered, how well it hath been played, and what actor hath best deserved the plaudite, or suspendite, for his good action, and wit, venite, et narrabo, come and see it set out, in the sacred robes out of the holy wardrobe from Rome, their holy attire, their holy relics, their consecrated creatures, their own speech, action, & fashion, & thus it gins.   

CHAP. 2. ¶ The time when the Popish Exorcists chose to act these miracles.  
THe politics maxim of using, and plying of time, hath been so well practised, & plied by his holiness of Rome, and his holy crew, as that little time hath been lost, wherein something hath not been attempted against her majesty, and the kingdom, since her first coming to the crown, to this present time. I will only point, at those former times, as I come along to our time of this tragedy of devils.  
Her highness was no sooner come to the crown, but marry then wife to the K. of France, was declared in Paris to be the lawful Q. of England, and the arms of both her majesties kingdoms, 
ann. 1558.  England, & Ireland, were commanded to be set, in vasis, et tapetibus regijs, et reliquis utensilibus. The popish Bishops, lately before deprived in the second year of her majesties reign, purposed to lose no time, when presently after their said deposition: 
1559.  plerique eorum excommunicationis censuram, adversus reginam aliosque nonullos ad hibendam censuerunt. It was no long time after this, when it should have been a Canon set down, in the counsel of Trent, by the instigation of his holiness Agents there present: de Elizabetha haeretica declaranda, 
1562.  if the Emperor had not interposed to stay that course. It was time well plied, when the same his holiness contriving her majesties utter destruction, 
1567.  (as appears in the life of Pius 5. published in Italian) and drawing the king of Spain into the same, he sent over one Robert Godolphi a Florentine, under the colour of Merchandise, hither into England, to excite a rebellion, & furnished him with 15000. Crowns towards the same: by whose cunning persuasion, the Noble men in the North parts being risen in arms, forth cometh the Pope's Bull, blanched with a fair goodly face of pastoral zeal, and love to the Catholic religion, excommunicating of pure devotion (God wots) the Queen's majesty, and discharging her subjects from their allegiance unto her: being indeed nought else, save a devilish Engine, to strengthen the rebellion: 
1569.  which being dissolved, and the heads thereof dispersed, the time was plied on still with consolatory Letters, written from the Pope, containing matter of new comfort, and encouragement to the Duke of Norfolk, the close designed head of that rebellion, by his intended marriage with the Scottish Queen. Forces were promised to be sent over with all speed from beyond seas, to the aid of the said Duke, under the leading of Vitelli, appointed to that office by name from the king of Spain, the coming of which forces, 
1572.  the Duke himself did stay, by losing his head. And lest the King of Spain should quail in his princely designments against this kingdom, in regard of his infortunate success, Saunders, (the Pope's darling) eggs him on with a fresh assault, to keep the Spanish Engines in work, alleging this, 
1577.  as his main battery to cause the King to be doing, that the whole state of Christendom stood upon the hot assailing of England.  
Neither was it long time ere this vigilant champion had gained time again, by obtaining of his holiness, men, money, and munition, with which he came with open arms into Ireland, like a fury from Hell: and in his vain hopes had devoured that kingdom, for the use of his holy Father the Pope forsooth, and for his young master the Pope's Nephew. Where he breathing out his furious Ghost, 
1579.  as a pledge of his wicked attempt, Parsons the Pope's Minion entertains the time, with a new coined plot, coming into England upon no meaner errand, then to continue the deposing of her majesty, and the setting up of another Prince. 
1580.   
The wise espying, and circumspect implying of the advantage of these times: you see from what heads and fountains of holiness they came, yet none of these is the time, that doth consort with our casting out of devils, we have now in hand. Ours is the time, when his Holi: the King of Spain, and Parsons their Entelechie, were plotting beyond the seas, for the delivery out of prison of the Q. of Scots, by forcible attempt. Which action, after mature deliberation being cast upon the Duke of Guise, he the said Duke, was then busily preparing his forces for England, for the sudden effecting of the said attempt.  
I omit how Charles Paget played his time, in coming secretly into England, to solicit the Earl of Northumberland to divers treacherous attempts. How Francis Throgmorton plied his time at the instigation of Mendoza, in busily sounding of havens, for the safe arrival of the Guisian forces. How Doctor Parry plied his time, in informing his conscience, for the sudden, and desperate murdering of the Queen: (for there was no time spared, no means unassaied, no devise unthought upon, no person unattempted, every one of that holy hellish association, striving to win the garland from other, by having his hands soon, and deepest died in her majesties blood) and I come to the time when the Guisian exploit, grew towards the prime, and was on foot for England.  
Which stratagem, being inspired by the Pope into Parsons, by Parsons into Edmunds, alias Weston, a provincial of the order of Jesuits for that time, residing here in England: between Parsons, and whom, as between two Intelligences, in a superior, and an inferior sphere, there was a mutual communication of all matters of import, and by the same Edmund's being breathed into the breasts of all their subordinate's, and dependents here in the Land, it cannot be conceived, what a spirit, life, and alacrity, the whole Popish body of traitors (half dead before) did suddenly conceive, how every limb, member, and joint of that holy body did bestir itself, to be serviceable to this holy design. But Fa: Weston above all, whose head and heart, were so big with the Guisian attempt, as he thought his time come, to advance the banner of Ignatius for ever here in England, by making himself, & his order famous by some notable exploit: and it being Gods permissive providence, that this popish body, compiled of so many horrible & detestable treasons, should be wholly inspired from the spirit of his Holi: & of hell, Weston, as a limb of the same body, moved with the same spirit, chooses to eternize himself from the power of hell, by casting out devils. Wherein he bestirs himself so sprightly, and plays such a devill-prize at the L. Vaux his house in Hackney, with such a wonderful applause, as Array, parson's Ape, a runagate Priest, and a notable Polypragmon here in our state, meets with Ma: Tyrrell newly come from beyond seas, and vaunts with a big look, that Fa: Weston had showed such sovereign authority over hell, as the devils themselves should confess their kingdom was near at an end. And the same Array, was so full fraught with hope, and confidence, in the Spanish, and Guisian attempt then in hand, as his first congee was in master Tirrels ear at their entering into Paul's, bidding him to be of good cheer, for that all things now went very well forwards. 
A loyal generation of priests.  The King of Spain (quoth he) is now almost in readiness with his forces for England, it standeth us now in hand that be Priests, to further the Catholic cause, as much as possibly in us lieth.  
Paget, and Morgan, two principal limbs of this popish body, being acquainted with the aforesaid plot, & fearing that the Guise's attempt, by delivering the Scottish Queen by open arms, would sparkle abroad before it were ripe, and so receive a check by our English forces, before it came to the push, cast about in their brains for a shorter way at home: Ballard the bloody Priest is dealt withal to prick on Babington, Tilney, 
As is lately confessed by Fa: P. in his Apolog.  and the rest of that aspiring popish band to attempt a desperate truculent act, by laying violent hands upon her majesties sacred person. Which whilst it was in hammering, the Catholic Priests, not caring by what means they effected their treacherous designs, set themselves on work on all hands, with working of wonders by dispossessing of devils: unto the acting of whose miracles, Babington and his consorts, do divers times repair to Sir George Peckhams' house at Denham, with four or five Coaches full at once. And this new tragedy of devils had his time of rising, and his fatal time of fall, with the true tragedy performed upon Bab: and his complices, for their detestable treason. The pestilent drift, & pernicious course of this devill-worke you shall hear of hereafter.   

CHAP. 3. ¶ The places wherein these miracles were played.  
IT hath been always the ill fortune of this holy order of Exorcists, that the professors of it have been reputed errand jugglers and Impostors, yea sometimes, by the greatest protectors of their own religion. A great man told Mengus, that if there were fifty Exorcists at once standing before him, he should deem nine and forty of them for no better than Impostors, and Mengus (as seems) was afraid himself should have made up just tale. Wherefore the masters of the Art, have so warily devised their rules, and canons, as a man may see they labour to preoccupate men's minds for fear of suspicion, which gives the greater occasion to suspect them the more.  
Mengus his caveat of declaring places not meet for exorcism is this: Praecavere debet Exorcista quantum potest, 
Cap. 15. flag: daemon.  ne absque gravi necessitate exerceat hoc officium adiurandi daemones in domibus privatis, ne detur occasio scandali pusillis. His positive rule for the place appointed is, Sed debet exorcizare in Ecclesia, vel in alio loco Deo dicato vel alicui sancto. His reasons against private houses, and for Churches, or at least consecrated places are first, that being done publicly, the weaker sort may have no occasion to suspect the action of fraud. 2. Tum quia in domibus privatis, ut in pluribus, ad sunt mulieres, quarum consortium debet summopere ab exorcistis vitari, ne incidant in laqueum diaboli: that is, because in private houses, there are commonly some women, whose company the Exorcists ought to decline, least happily they fall into the snares of the devil. 3. Tum quia ibifiunt multa turpia, tacenda potius, quam hîc inserenda: that is, because in such houses, turpitudes be committed, meeter to be silenced, then here to be named. 4. Tum quia Ecclesia propriè est locus deputatus ubi Euergumeni debent exorcizari: that is, because the Church is properly the place appointed to that action, wherein the possessed aught to be exorcized. And what need these cautious rules, to avoid suspicion of juggling, turpitude, and women, if nothing were amiss? Auricular confession, is an holy action of more privacy, solitude, & familiarity with women, yet because no man (without reason) may suspect, but that all is well between a ghostly father, and his ghostly child, there be no rules made of juggling, turpitude, or women in that mystical function. Sure all is not well in this exorcizing craft, that juggling, turpitude, and women, must be so precisely avoided.  
Indeed whereas in his 17. chapter fa: Mengus disputes, that though exorcizing aught to be done in the church, yet the doors of the Church may be close shut about them: his fatherhood gives us just cause to suspect, that though he would seem to have it public, touching the place, for a seeming show of avoiding juggling, turpitude, and women, yet he can be content by shutting the doors, to have it privately done: or such only let in, as the Exorcist best liketh.  
See the practice hereof in the juggling Exorcists at Paris, anno 1599, who to make a show of avoiding of that, which they only intended, juggling deceit, 
Page. 6. of that book.  they must have their Minion Martha Brossier exorcized in a chapel forsooth: but yet with such a wary eye cast upon the spectators, as there coming in amongst the rest one Marescot a Physician, a man they did not affect, Seraphin the holy Exorcist cries out with a loud voice, if there be any here that is incredulous, & will trouble Martha Brossier, the devil will carry him away in the air. Wherefore ye see it was very wisely provided of Mengus, to have an eye to the door: the like ill-favoured accident fell out amongst our holy crew, at their principal Theatre, Sir George Peckhams' house at Denham, where for want of having a watch at the door, there comes in one Ma: Hambden of Hambden, who, being one of the incredulous persons, that F. Seraphin complains of afore, and espying their bungling, and using these words in detestation of their juggling: I see this dealing is abominable: 
See Friswoods Confess:  & I marvel that the house sinketh not for such wickedness committed in it: and so departing utterly discontent: this incredulous spectator so scared our holy actors with fear, that they slunk out of the house every man his way, as a dog that had been bitten by the tail, and leaving their patients alone, gave the devils an otium, or leave to play for that night.  
Now let us look in a little amongst our twelve holy exorcists, or rather twelve holy disciples, and Fa: Weston their holy head: who though they be not a working, yet by this time they are whetting their tools: and let us see, how warily they have put in ure their Master Mengus his canon, of choosing a chapel, or holy public place to exorcize in, for fear of suspicion of juggling, turpitude, and women. First, it doth not appear that they acted any of their wondrous dispossessions in any Church, chapel, or consecrated place, as F. Mengus had appointed them: except happily they slipped into some Noble man's void house in London: which houses, in regard of their owner's callings, being above reach of authority, are commonly now adays the sanctuaries for Popish treason, consistories for plots of rebellion, and chapels for all Romish loathsome abomination: not that the Noble men themselves are privy to such meetings, but their corrupt housekeepers much in fault for entertaining such guests: and yet the owners themselves not altogether free from blame, for making no better choice of those, to whom they commit that charge.  
But it appears not (as I said) that they met in any chapel, or holy place at all: but the chief places of their solemn meetings, were the L. Vaux his house at Hackney, near London, Master Gardiner's house at Fulmer, Ma: Hughes his house at Uxbridge, and Sir George Peckhams' house at Denham: places very fitly accommodating their holy intentions. First for their capacity, being able to receive the holy troop, & their train (for they removed bag, and baggage, as your wandering Players use to do.) Next, for their security, the owners being trusty tried sure cards, and commanders of their neighbours adjoining, if any suspicion should arise: and then for their situation, being remote and secluse from ordinary access.  
At the L. Vaux his house at Hackney, was the prime grand miracle performed, by the grand master of the craft, Fa: Weston himself, upon one Marwood, servant to Babington the traitor: where a wonderful thing fell out. Fa: Weston, at the very first encounter with the devil, stunted the devils wits, and the devil being once put out, could never hit in again, but untrusses, and cries out, O me stultum, insanum, et infaelicem: O foolish, 
In his own tract. Upon record. page 2.  mad, and miserable devil that I am: which put all the whole company of spectators into such astonishment, as there was a confused shout made of weeping, & joy, for this foil of the devil. And the Epilogue was this, O Catholicam fidem, o insensatos haereticos: O the Catholic faith, o senseless heretics, that could never learn the feat, to scare a devil from his wits.  
At Fulmer house there were no great miracles done, only the grounds of their Art laid sure, and a little trying of their tools, whether their tew would hold or no.  
At Uxbridge they lay but two or three nights at the most, and yet the place was graced with a puny miracle, or two. Dibdale the Priest had his wench set so close unto him in the way thither, (for avoiding turpitude & women) as she felt herself to burn, & could hardly endure the heat of the holy man. Trayford cries out by the way water, water, as the friar did that by Absalon in Chawcer was scalded in the toot. And thus were their journals towards Denham, where the Court stayed: the hangings were tricked up, the houses made ready, and the greatest part of the wonders of this comedy was performed. Their harbinger, and host both, in all these journeys (for the owners of houses, and their families, still left their own houses, and made all clear for these holy comedians, as is used to be done towards the coming of a Court) was one Edm: Peckham; an excellent purueior for such a camp; one of a very ruinated estate, an intemperate disposition, an unclean conversation, & a man so deeply engaged to this holy band, as that himself, his wife, his concubine, and his whole family lived wholly at their charge. This is the man that still furnished the camp with all kind of luggage, and pleasing provision: that scours the coasts, to see that all be clear, that looks to the trusses, and farthels, that no juggling sticks be left out: the sacrist of these holy mysteries, playing himself five or six parts in this comedy: the harbinger, the host, the steward, the vaunt courier, the sacrist, and the pander. And this shall suffice touching their places in general: more special considerations of the same, you shall hear in the chapter ensuing.   

CHAP. 4. ¶ moore special considerations, touching their choice of places.  
VIno vendibili non opus est hedera. Weston, in regard of his own fame, needed nothing more than ordinary, to commend him in this admirable science: but his 12 disciples being but punies, and newly entered by him into the school of legerdemain, stood in need of some grace, and commendation, to bring themselves into custom: therefore, like wise retailers, they chose unto themselves places of advantage, to advance their profession. Where it is to be observed, that whilst the chief of the Popish holy body here in England had their heads, hearts, and hands full of practices of treason; some other Priests there were that bestirred themselves. as fast in employing all their wit, and skill, about getting into their hands huge mines, and masses of gold, silver, and treasure (called by the Artisans in that mystery Treasure trovué) supposed to be hidden, in divers houses, woods, & plots of ground here in England: whether to furnish the heads and leaders of the conspirators for their holy service, they had in hand against her majesty, and the state, or to enrich their own coffers, I leave it to conjecture.  
For compassing of this treasure, there was a consociation between 3 or 4 priests, devill-coniurers, and 4 discoverers, or seers, reputed to carry about with them, their familiars in rings, and glasses, by whose suggestion they came to notice of those golden hoards. The names of the discoverers, or seers, were these: Smith, Rickston, Goodgame, and james Phiswick. The names of the devill-coniuring priests, for some reasons I forbear: and two of the places (amongst many) wherein they dealt were Denham, and Fulmer.  
Touching Denham the Gentleman, chief owner of the Manor, testifieth that the 4 seers, or impostors, had borne him in hand, that there was great store of Treasure Trovuè, hidden in his said Manor, and appointed him a night certain, when to dig for the same, which time they kept: and that himself with divers of his servants being present, there was nothing found, but old empty earthen pots. And concerning Fulmer, the same Gentleman tells us also, that the impostors aforesaid, departed from his house to Fulmer. But the penner of these miracles, remembers more distinctly, both the year, month, and day, when they went thither. The 22 of October, anno 84. there came 3 conjurers to Fulmer, upon a Thursday (saith he) and there remained working in their art, until the Tuesday following.  
Upon occasion of the practitioning of these cozeners, and devil conjuring priests for money, was phancied a conceit, and from fancy grew rumours, and tales, amongst the common sort (as upon any sleight occasion of such matters, have used to be) of spirits, devils, and bugbeares, walking, and haunting those places, and houses where the conjuring had been. Sara Williams, one of their patients, saith, That she had not been long at Fulmer, but she heard say, that the house was troubled with spirits. The penner of the miracles, as if he meant to scare us with the very noise, reports us the manner of the Hobgoblins in a very tragical style. The whole house (saith he) was haunted in very terrible manner, molesting all that were in the same, 
See the book of miracles. Page, 26.  by locking, and unlocking of doors, tinkling amongst the fier-shovels, and the tongues, rattling upon the boards, scraping under their beds, and blowing out the candles, except they were hallowed. And further, that these ill mannered urchins, did so swarm about the priests, in such troops, and throngs, that they made them sometimes to sweat, as seems, with the very heat of the fume, that came from the devils noses. Ma: Maynie a pitiful possessed, doth affirm, that within a day, or two after his coming to Denham, the maid-cooke told him, that there was great walking of spirits about the house, and that divers had been greatly affrighted by them. And if you will not believe these, believe the devil himself in his Dialogue with Dibdale, 
Page, 25, of the book of miracles.  crying in his devils roaring voice, that he came thither for Money, Money.  
And if you happen to wonder, why I called these houses of Denham, and Fulmer, in the beginning of this chapter, advantageous unto our holy impostors, considering Fa: Mengus his rule of places for exorcizing, cited before, that they must be consecrated, hallowed, or holy places at least, you will wonder somewhat more, when you hear Fa: Thyraeus prescribing, that at any hand before the holy works of exorcizing, the ill affected party be begun, first, and above all, to purify, and exorcize the place, that the house being cleansed from those troublesome haunting companions, that do make men sweat, the holy work may proceed the more facile, and with better success.  
Where by the way you are to observe out of learned Thyraeus his 70 Chapter De locis infestis: the whole course hereof, that is, of exorcizing the places. Which must be performed by these 5 holy works: Divini auxilij imploratione: psalmorum gradualium recitatione: lectione evangelii: thurificatione: et conclusione. By calling upon God, the blessed virgin Mary, and the Saints: by saying over the 15 gradual psalms: by reading over the gospel of S. John, concerning Zacchaeus climbing up into a tree: by holy fumigations: and the Epilogue of the whole work. These be the five holy scare-devils, which our Exorcists should have used, to have driven the devils from the house. And here I must needs shame myself, and lay open unto you, the shallowness of my wit, that is not able to dive into the bottom of this sacred mystery: why above all other Gospels, the gospel of S. John, touching Zacchaeus climbing into a tree, should have such a potency to fright a devil out of a house. Whether there be any hidden antipathy between the nature of devils, and a Sycamore tree, as was between Scaliger and a Rat: or that the devil bore a spite to the tree, for helping low Zacchaeus to see our saviour pass by: or that the devil had himself some mischance out of the tree: or that our saviours dinner at Zacchaeus house was dressed with the wood of that tree: or else his cross for haste made of that tree, Oedipo opus est, I am at a full point. And if I send you to Thyraeus, to vnridle the riddle, I doubt you will laughed at him, as you do at me.  
Howsoever it be, our holy Exorcists used neither that, nor any other of the five terrors, to flight the devils from Fulmer, nor Denham, but were content with their company, and fell to their work. And herein they showed a part of their greatest skill of legerdemain. First, this fabulous rumour of the houses haunted with devils, did blanche over, and blaze their Art the more of casting devils out, and so brought them into credit. Secondly, if they had read the gospel touching Zacchaeus, and scared them away, they had wanted devils to furnish out the pageant. Thirdly, it bred a reverend opinion, and an admiration in all that came to see wonders, at the virtue, and holiness of the Priests, that durst walk up and down amongst the thickest swarm of devils, and never a devil so hardy as to touch an hair of their beards. Fourthly, it served their purposes excellent well to cover their bungling, juggling, & legerdemain, in that the servants of the houses having their fancies oppressed with the conceit of spirits, and devils haunting in every corner of the house, they were so distracted with fear, as they had use of neither wit, nor will, to doubt, or look into their packing.  
And by this you see our puny Exorcists, as young as they be, showed more wit, and skill, then either Mengus their Master, or Thyraeus their prompter, in picking out these places of Hobgoblins, to make the stages for their comedy, and not offering first by holy fumigations, to scare the urchins away. One doubt I have more, wherein I must crave your gentle assistance.  
Some curious head, more nice than needs, may pick at a moat, and ask me two or three questions out of this narration. First, whether a man may be a conjuror, sorcerer, or enchanter; that is, enter into league, friendship, and familiarity with the devil, as the priests that conjured for money at Denham did, and yet be accounted a ghostly Confessor, a reverend father, and an holy priest still? A simple doubt God wot. Sylvester, Bonifacius, and some other Popes, have been errand devill-coniurers, and yet their holiness not an halfpenny the worse. This simple questionist must understand, that God hath tied the spirit of holiness with so sure a chain to S. Peter's chair, as that let the Pope, or any popeling, be an ethnic, a Turk, a Saracen, or a devil, he cannot avoid it, but by sitting in that chair he must wear out his holiness, and be holy still.  
Secondly, if he would know how it cometh to pass, that the famous Thyraeus having laboured, and sweat so much to set down all the causes, ways, & means, how wicked spirits do come to haunt houses, and having by the dexterity of his wit found out twelve ways, this way of haunting houses after conjuration, is none of his twelve: we must tell him, that our Exorcists are not of his old plodding fashion, but of the new cut, & such, as you shall find, (by that time you have them a little hot in their work) will set Mengus, Thyraeus, and Sprenger to school.  
Thirdly, if he tell us by the rules of that black magic Art, concerning conjuring up of spirits, that the conjurers great art, and industry, is not so much in raising up a spirit, as in commanding him down again, and that if he cannot lay him down quiet, the Artist himself, and all his company, are in danger to be torn in pieces by him; and that he is so violent, boisterous, and big, as that he will ruffle, rage, and hurl in the air, worse than angry God Aeolus ever did, and blow down steeples, trees, may-poles, and keep a fell coil in the world. And upon this will be questioning, how it happened here, that our haunting spirits at Denham, and Fulmer, raised by the black Art, did not ruffle and rage in the world, as those conjured spirits use to do, but did put their heads in a bench-hole for a twelve month together, till these holy good men came to their work? I must tell him, that our haunting spirits were of a more mild, calm, and kind disposition, loving the company of wenches, and holy priests; and for their staying so long about the house, as Rats about a barn, we say they did that kindly, expecting the priests their holy masters to come to set them a work. And so these quiddities being satisfied, I hope I may proceed.   

CHAP. 5. ¶ The persons pretended to be possessed, and dispossessed.  
AFter that our holy order were resolved of their holy wonders of casting out devils, & had both time and place fit for their purpose, a meane-witted man would ask the question, that young Isaac did of his father in a much holier cause, Lo here are all things ready, but where is the sacrifice? The time is here fitting, and the places prepared, but where are the possessed parties, upon whom these miracles must be showed? The young gallant in the comedy thought it an impossible matter, that his Sycophant should be furnished at a days warning, both with money, & a Merchant to cozen the bawd: and his Sycophant cheers him up thus: consilij, dolique copiam structam gesto in pectore mecum. And so was it with our cunning comedians; they had a world of devices, to get themselves patients, ready coined in their budget. Trusty Roger the Leno, 
Edm: Peckham.  had his hooks so sweetly baited, and his sprindges so artificially set in every haunt, and glade, that he was always sure of either a gudgeon, or a woodcock, to furnish out a service. It is a common ground with them (as with all other conspirants, in any bad practice or science) not to deal with any, that are not in some degree, or other obliged unto them. Marwood, Ma: Anthony Babingtons' man the traitor, the first subject, whereon the grand miracle at Hackney was played, is not now forth coming, as I guess, for fear of his telling tales out of school. And if one should kindly ask Fa: Weston in his ear, what is become of him, that he might be spoken withal, I suppose of his modesty he would sooner blush, then tell. This actor played his part extempore there on the stage with a very good grace; and if he had now the good hap to be conferred withal, I doubt not but he could, and would relate (as other his cue-fellowes have done) how he came to that facility in his part, who were his prompters, his directors, his teachers, and who did help him put on the devils vizard on his face. It may suffice, that it is said, he was Anthony Babington his man.  
Trayford the young Gentleman forsooth, was of Ma: Peckhams' privities, or privy counsel if ye will, the Leno his own Hypodromos, sworn true to the Pantofle, young master of the maidens, serving in the nature of a refresher, to furbush over his masters brayed wares: one that couth his actions, and motions so readily, and expressed them so lively in the scene of possession, as Sara Williams his playfellow, 
In her examination.  had almost forgotten her part, and marred the play; sure I am she confesseth, that she loved the young devil too well.  
Ma: Mainie, by birth a Gentleman, by education a Catholic, one that had sucked from his mother the taint of Romish contagion, was by her conveyed beyond Seas, ere he was 14 years old, and for his deeper grounding in Popish superstition, being maintained 2 years in the seminary at Rheims, entered himself into the order of the Bonhommes. But shortly left his fraternity, & came over into England: where his brother Ma: john M. having married Ma. Peckhams' sister, & he accompanying his brother, sometimes to Ma. Peckhams' house at Denham, fell eftsoones in acquaintance with this holy league there: and seeing amongst their society no Bonhomes at all, but wares of a much lighter, and pleasanter gloss, was the more easily alured into the holy combination, and being once entangled, could not get out again, but of a metamorphozed Bonhomme, became an excellent devill-comaedian: 
See his examine:  though now ye may perceive the Gentleman doth rue, that ever he did set his foot on the stage. This man had bonds enough about him, to make good his trust, and fidelity to the holy association: education, religion, affiance, and beside, to some kind she-devils of that order, no unkind affection.  
Anne Smith, attending at times upon Mistress Peckham (a maid when she came to the league) of 18 years of age, nuzzled up in the true rites, and ceremonies of the Popish fascination, and so an affectionate proselyte to that mimic superstition (it being the only religion to catch fools, children, and women, by reason it is nought else, 
Ed: Peckham.  save a conceited pageant of puppets, and gauds) she was first seized upon by old Harpax, the Leno, grand probationer of the devils female in the play, by the means of her sister, one Alice Plater, his sweet mistress forsooth: she was directed down to Denham, for her better instruction in mystery of possession, and thence after an act, or hope of probation, she returned to London: whence she became Stamp the Priests peculiar, to be conveyed again to Denham.  
Sara Williams (a maid when she came to the league borne at Denham, not above 15 years old, when she entered these sacred mysteries) an appendent to the family of Sir George Peckham of Denham, one of a very good parsonage, favour, and wit: she was a long time managed to be brought to the lure, and for her better advancement in her masters eye, she was made Mistress Peckhams' chambermaid perdie: the pleasing parts she brought with her to the camp were much envied, and eyed by those naughty haunting devils, that would blow out her candle, except it were hallowed. The poor wench was so fairy haunted, as she durst not go, especially to Ma: Dibdale his chamber alone. 
See her examina:  But you shall hear her own confession.  
Friswood Williams, sister to Sara, (a maid when she came to the league) about 16 years old: a plant of the same soil, and a hanging to the same house, her father having been Sir George Peckhams' man. she was sent down to Denham under colour of visiting her sister Sara, whom she heard to be ill at ease, as also to be helpful to Mistress Peckham about the possessed: under whom she was admitted to be attendant in a place of reversion; who had not been long within the compass of that holy circle, but she was discovered to have a tang of possession. She kept her scene at her cue with her fellow play-devils, so long as at the last she got such a pinch of Tom Spanner in the dark (one of the haunting crew) that the marks of it, were many days after to be seen.  
Here you may perceive, in what terms the patients on both sides with their holy masters stood, how the devils of both kinds, he's, and she's, became combined together, by the cunning Leno his means, and were so far engaged each to other, and to the whole band, that they had as good play their parts well, and have good cheer, good store of gold, much making of, and other gentle pleasing courtesies for their pains, as by stepping aside, to spoil the play, & to blot their own reputations beside.  
We might now proceed towards the presenting of some of our Actors upon the stage, but that old doting Mengus, upon pure spite to hinder our sport, hath dropped out a dry threadbare rule, forged in his own brain: A caveat of avoiding suspicion forsooth: telling us, that we have marred all in our holy play of devils at first dash, for taking upon us to exorcize young wenches, being flatly against the Canon of that sacred Science, which is this in his book, Si mulier sit, quae exorcizatur, sit valde senex: We must not exorcize a woman, except she be old. To this Canon we answer, that Mengus speaks like an old worn Exorcist, whose mark is out of his mouth: his rule hath many faults and infirmities in it. First, it is against the maxim of charity, that bids us do good unto all: and what greater good can be to a young maid, then to ease her of a devil? secondly, we find by experience, and the confession of our young demoniacs, as you heard, that our exorcizing priests, be of a very hot temper, and fiery complexion, so as but touching the young wenches, they cry out that they burn, this were very dangerous for an old dry woman, lest she should take fire. Thirdly, this would much abate the credit, and custom of Mengus his own profession, for we find not an old woman in an age to be possessed by the devil: the devils of our time in this Horizon loving more tender dainty flesh. And indeed it would be a Quaere, handsomely interlarded with Obs, and sols, why all both Popish, and other devils which begin to swarm pretty well in these days, bear such a spite to young Lads, but especially to young girls, and maids, that they ordinarily, or not at all vex any, but such. But I leave that to the profound Masters, & professors of this holy hellish science. Fourthly, Mengus showed no wit in teaching this rule: for there be certain actions, motions, distorsions, dislocations, writhings, tumbling, and turbulent passions fitting a devils part, (to make it kindly expressed) not to be performed but by suppleness of sinews, pliableness of joints, and nimbleness of all parts, which an old body is as unapt, and unwieldy unto, as an old dog to a dance. It would (I fear me) pose all the cunning Exorcists, that are this day to be found, to teach an old corky woman to writhe, tumble, curvet, & fetch her morris gambols, as Martha Brossier did. These anus decrepitae, be asinae ad lyram to this gear: and therefore their Patron Mengus, may wear the ears himself, and leave these stagers out.   

CHAP. 6. ¶ their ways of catching, and inveigling their disciples.  
THe gift of discerning of spirits spoken of by S. Paul, being (as it is supposed) ceased in God's Church, it becometh a point of highest difficulty in the old, and new exorcizing craft, by what means a man shall come to be certain, whether the party affected be possessed, or no.  
Learned Thyraeus discourseth touching the signs of possession in three large chapters de doemoniacis. 
Chap, 22.23, 24.  First he saith, that neither the confession of the party, nor his fierce behaviour, nor his brutish, and barbarous voice, nor his terrible countenance, nor the privation almost of all his vital functions, nor his diseases, and pangs incurable in physic, nor the having the devil oft in ones mouth, nor for a man to consecrate himself to the devil, to be presently snatched away by him, nor the revealing of secret matters, nor the knowledge of strange languages, nor extraordinary strength, nor all the signs, that appeared in such, as were spoken of in the gospel to be possessed, are sufficient, and undoubted signs, & rules, that the party, in whom they appear, is indeed possessed. And then going along, and naming other signs unto us, he puzzles himself pitifully, and leaves his Reader in a wood.  
Our late popish Exorcists, have certain new devised signs of their own observation, more fitting the times, and effectual for the gracing their graceless profession. Their empirical signs be these. 1, If the party affected, cannot for burning abide the presence of a Catholic priest. 2, If she will hardly be brought to bless herself with the sign of the cross. 3, If a casket of relics being brought her, she turn away her face, and cry that they stink. 4, If S. john's Gospel being put in a Casket, and applied unto her, she rub, or scratch any part of her body, and cry it burns, it is an evident demonstration, that the enemy doth lurk in that part. 5, If she can hardly be brought to pronounce these words, ave Maria, the mother of GOD, and most hardly the Catholic Church. 6, If a Casket of relics covered with red, do seem white unto her. 7, If she tumble, and be vexed, when any go to confession. 8, If she have a shivering at mass. 9, If she fleer, and laugh in a man's face.  
But our holy tragedians here had haste of their sport, and therefore they would not stay the trying of any such curious signs, but took a shorter cut. Marwood, weston's patiented, being pinched with penury, & hunger, did lie but a night, or two, abroad in the fields, and being a melancholic person, was scared with lightning, and thunder, that happened in the night, & lo, 
Weston Tractat.  an evident sign, that the man was possessed. The priests must meet about this pitiful creature. Edmund's must come, the holy chair must be fetched out, the holy budget of sacred relics must be opened, and all the enchanting mysteries applied about the poor man.  
Ma: Maynie had a spice of the Hysterica passio, as seems from his youth, he himself terms it the mother (as you may see in his confession) and saith, that he was much troubled with it in France, and that it was one of the causes that moved him to leave his holy order whereinto he was initiated, & to return into England. For this, & for leaving the order of Bonhommes, see here an evident sign, that Maynie had a devil: whatsoever he did or spoke, the devil did, and spoke in him: the horse that he rid upon to Denham, was no horse, but the devil: Maynie had the devils in livery-coates attending upon him: and all this tragical outcry, for leaving his order, and a poor passion of the Mother, which a thousand poor girls in England had worse, than ever Ma: Maynie had.  
Before I come to their women patients, I must tell you a tale, that I have heard, which happily hath but too authentical records for the nature of a tale. There was an holy man, who had more than a month's mind to a dainty piece of flesh, that was oft in his eye, and by gloss and gifts, and Court-tricks, had as much as he desired. This holy man was a setter to an exorcizing crew, and to make his game as sure to the holy association, as he had done unto himself, he tells his sweet Cressida, that himself was much troubled in mind in her behalf, and should get no quiet to his conscience, till they had both confessed themselves to an holy Catholic priest; which when she had done, the silly Conie was caught: she was seized upon for brayed wares, and was enforced to become a privada, and to follow the holy Campe. here is no moral (gentle Reader) and therefore let us have no application.  
Anne Smith was somewhat more affected with that hysterical humour of the Mother, and came to London out of Lancashire to her sister for physic: where meeting with the common badger, or kiddier for devils, Ma: Peckham, at the L: Staffords house in London, she was marked out for the Court of possession, and by devise was sent down to the holy hote-house at Denham, where after she had tasted a little of the discipline of the holy chair, her heaving of the Mother proved a monstrous she-devil, and she was chaire-haunted so long, till she was feign, for her better ease, to use swathing bands for three years after.  

Miracle book. Pag. 20.  Sara Williams, had a little pain in her side (and in an other place beside) but because that was not enough to discover a devil, she was Cat-bitten too. That is, once seeking for eggs, in a bush by a Woods side, and a Cat leaping out of a bush, where she had lain asleep, Sara was scared with the sudden leaping of the Cat, and did a little tremble, as persons suddenly moved with fear use to do: Lo here a plain case, Sara's Cat was a devil, and she must be Cat-hunted, or Priest-hunted for this sight.  

Look her Confess.  Fidd: Williams was devill-caught, by a very strange means. She dwelling with Mistress Peckham, and being one day in the kitchen, wring out a buck of clothes, Dibdale the Priest came into the kitchen, where she was a washing, and tapping her on the shoulder told her, that her mistress looked for her, to whom she answered, that she had almost done washing, and then she would go.  
Presently after this, she lifting at a tub of water, which stood there ready filled, to be used in her washing, her feet slipped from under her, the kitchen being paved, and having a shrewd fall, did hurt her hip, with the grief whereof, she was constrained for 2 or 3 days to keep her bed. Here gins the devil from the kitchen. Into her chamber comes the loving crew of pitiful devill-catching Priests, they bemoan the mishap of her hip forsooth, and after some other kind ceremonies, they fish out of her at length, that she had been sometime past troubled with a pain in her side. Ah Sir the case is plain: these two put together, her hip, and her side make up a just devil, & a monstrous one too, compounded of two such dissimilar parts I ween. But will you see how? It was the devil that tripped up Fidds heels in the kitchen, and gave her the shrewd fall. And why, would you guess? The wicked spirit could not endure her, because she had washed amongst her buck of clothes a Catholic priests shirt. jesu Maria. And a worse thing in it then so: but I will give the records leave to speak it for me. I trust you will not look for any other, after this dangerous fall on the hip, but that this should prove a real possession, as in deed it did.  
Young Trayford the sixth patient, being a boon-companion, as seems, and loving wine, and women well, (as appears by the declaration) had inflamed his toe, and at some times felt a spice of the gout: a plain case (as the nose on a man's face) the young man had a devil, and must be conjured all over for his wicked toe. Now what a woeful taking are all those poor creatures in, that have about them by birth, casualty, or mishap any close imper, ache, or other more secret infirmity? when a pain in a maids belly, a stitch in her side, an ache in her head, a cramp in her leg, a tinkling in her toe, (if the good Exorcist please) must needs hatch a devil, and bringforth such chaire-worke, firework, and devill-worke, as you shall hear hereafter? And what a deliration is this in our grave, learned, and famous college of ancient renowned Physicians, to undertake a long, costly, and painful course of study in those excellent worthies of learned times Galen, Hypocrates, and the rest, and to spend their money, strength, and spirits, in searching the treasury of Nature: let them cassier those old monuments of ethnic profane learning, and turn wizard, Seer, Exorcist, juggler, or Witch: let them turn over but one new leaf in Sprenger, Nider, Mengus, or Thyraeus, and see how to discover a devil in the epilepsy, Mother, cramp, Convulsion, Sciatica, or gout, and then learn a spell, an amulet, a periapt of a priest, and they shall get them more fame, and money in one week, than they do now by all their painful travail in a year.  
It is a very poor bait, as you may see by Trayfords' gouty toe, whereout our hungry Exorcists will not, rather than fail, nibble a devil. And if I be not much deceived, I have heard it credibly reported by some, that have cause to know, that the Pope's holiness himself may be devill-caught by this trick. For it is credibly avouched, that this sweet natured Clement the 8, with using too much some sweet sauce, is molested with the gout. Now what a Quaere would this prove, if a Lynceus Exorcist should discover a devil in his holiness toe? How would the Scotists, and Thomists belabour, and trick the devil with questions in the Pope's toe? First, whether his haul: being necessarily invested with the holy spirit of God, can possibly admit of a devil, no. Then granting by way of admittance, that his haul: may be possessed, whether his resolutions be to be taken for the Canons of Gods holy spirit, or the maxims of the devil: and lastly, if the devil may lurk in the Pope's toe, whether his wise, holy, sweet babes with beards, that have kissed his toe, have kissed the devil, yea or no in his toe: but my wit is too shallow, to sound these deep profundities: I must go on, and tell you, what farther news from Denham.   

CHAP. 7. ¶ Their holy pretences to make their Disciples sure unto them.  
YOu will wonder, that these vizards being so bare, and made all of brown paper, should ever serve the turn to make a mask for a devil, until you hear how handsomely the glue of holy church doth make it hang together, and how it is stitched up with packthreed of holy devotion. If their patients be Catholics, whom they set their hook for, a lime-twig of a rush will serve the turn to catch them, hold them, and fasten them to their tackling: but if their coneys be Protestants, and such as go to Church, than some holy ceremonies for good fashion sake, must be solemnly used, to combine them the nearer unto their holy Fathers, that the band and knot may be the surer between them for untying again, and to bring them to lie between the sweet breasts of their holy Mother, the Romish Church: that the mammaday, which shall be given them, may do them the more good.  
Hear you are to understand, that all, or the most of us Protestants, are forsooth in a most woeful case: for the most of us already, without the help of either passion of the Mother, Sciatica, gout, Cat-biting, or hipping, according to the Romish calendar, are plainly, & really possessed with devils. In so much as the reverend Thyraeus disputes it very profoundly, 
De Daemo: Cap. 18.  pro, & con. and foils a whole chap: with this learned problem: Vtrum heretici sint verè á daemonibus obsessi? Whether Protestants (whom he terms Haeretiques) be truly possessed with devils. Where first he says for us, that we have magnam coniunctionem, vel comunionem cum Daemonibus: Great fellowship, and near friendship with the devil. 2 Quam plurimi cum diabolo egerunt, vel ab eodem tanquam magistro sua dogmata acceperunt. That very many of us have dealt with the devil, and have received our principles of no other master, than the devil: And these reasons, he saith, will easily persuade some to think, we have actually devils in deed. But he for his part, of pure good will unto us, will think that we are not to be accounted properly possessed. Propterea quod vera in ipsis signa, quae obsessos produnt, desiderantur. His reasons, that move him to think so well of us, are, because we do not tumble, wallow, foam, howl, scricke, and make mouths, and mops, as the popish possessed use to do. Lo, doth not the good man deserve you should give him a bribe, for so mildly concluding his aphorism on your sides, that you are not to be said to be really possessed: but only to deal, talk, make league, friendship, and familiarity with the devil. But our 12 apostolical Exorcists, and Weston their head, in their deeper insight, and experience of us Protestants, have long since set old Thyraeus to school, and bidden him turn over his book to an other leaf: for they plainly see, teach, and avouch, that the greatest part of us Protestants, are possessed in deed. Sara Williams saith in her deposition, that it was an usual saying with the Priests, that many Protestants were possessed. But Friswood goes further, & says in plain terms, That the Priests in talking of the Protestants, have affirmed of them in her hearing, that the greatest share of them were possessed with devils. I could wish, that whilst our Exorcists are in this good mood to say, and avouch, that you have devils: and you in your good mood, for hearing them so say, that you had some 12 of their holiest Exorcists amongst you, and Weston their champion, to try whether they could conjure a devil out of you, or you conjure them, for saying you have the devil. But I pray you in the mean while help them out of their muse, for they are sorely perplexed, to think upon that day, when England shall become Catholic again, how the Catholics shall be pestered with work in casting out devils, by reason of the infinite number of us protestants, that having devils in us, must come into their handling. Our hands (say they) shall then be full of chaire-worke indeed. And verily as many, as be young women, and maids, and mark in the course of this story the kind handling of Anne, Fid, and Sara (three proper young maids) by the Doctors of the chair, and withal, shall observe well the manner of the chair, their holy brimstone, holy potion, and the rest of that holy gear, will (I doubt not) be much delighted with the contemplation of that day, and rather than fail, heartily both wish and pray, that all their holy works may grace Tyburn, as they have worthily deserved, with new holy relics, before that day come.  
Well, howsoever you like them, or their holy chair, this is their theorem sure, and sound, that the greatest part of Protestants be possessed: and so they proceeded with Anne, Fid, and Sara. Who before they became entangled in their holy gins, were protestant maids, & went orderly to Church. Mary after that they, and their Leno had caught them with cat-biting, hipping, and crossbiting (as you have heard) & that they had brought them with their Syren-songs to believe, that some wicked spirit had lain a long time lurking in their bellies, and their sides, why then they enchant them a fresh with this lamentable doleful ditty: That their hearts do bleed for sorrow, to see them in this pitiful woeful plight, being in Satan's possession, that they burn with bowels of commiseration, and compassion of their distressed estate, that they would spend their best spirits, and lives to do them any good: only one little thing is a bar, that hinders the influence of all divine grace, and favour upon them, and that is their religion, which they must first abandon, and be reconciled to the Pope, or otherwise all their holy ceremonies are of no avail. And here begins their holy pageant to peep into the stage. First, they tell Friswood, and Sara, (as you may see in their confessions) that their baptism they had received in the Church of England, must be amended, in regard it wanted many rites, ceremonies, & ornaments, belonging to the baptism of the Church of Rome.  
Hear Allen and Parsons will con you little thank for so little setting by their resolution in cases for England. Their words are these: Ceremoniae omissae baptismi in pueris, 
In their book of Cases for England.  cum possunt commodè suppleri, debent, non autem id faciendum consulimus in ijs, qui sunt provectioris aetatis, ne inde nascatur scandalum, aut opinio, priorem baptismum non valuisse. Your Ceremonies (say your two Gods) may be fitly played upon the baptism of children, but upon an adultus not so: lest a conceit, or scandal arise thereby, that the former baptism should not be of itself good. Allen and Parson, determine Friswood and Saras English baptism good enough, without your goodly ceremonies flourished over their heads, and yet you must be doing in spite of them both. Your implements were ready for the purpose, and it fitted your devill-worke better, and so you esteemed not Allen or Parsons a pin. And in good sooth, you might aswell have kept these goodly Ceremonies in your budget, except you clearly meant, to mock almighty God, and to make the sacrament nought else, save a rattle for fools, babes, and women, to make sport withal. In my opinion, there was never Christmas-game performed, with more apish, indecent, slovenly gauds, than your baptizing, and super-baptising ceremonies are. Your puff, your crosse-puffe, your expuffe, your inpuffe upon the face of a tender infant, being the impure stinking breath of a foul impure belching swain, your enchanted salt, your charmed grease, your sorcerised chrism, your loathsome drivel, that you put upon their eyes, ears, noses, and lips, are fitting compliments for hynch pynch, and laugh not: coal under candlestick: friar Rush: and wo-penny ho. Which are more civilly acted, and with less foul soil, and loathsome indecorum, than your spattring, and greasing tricks upon the poor infant: and yet old doting Bellarmine blurs three whole leaves of paper, in displaying the banner of this ridiculous trumpery, telling us a long tale, that they came from tradition of the Church: when we can aswell tell, as he can his ave Marie, from what snivelling Pope, what drunken friar, what Heathenish imitation they did all proceed.  
But see these popish guegawes acted upon Friswood herself. First out comes the holy chair, and Friswood the new babe is placed very demurely in it, with a cloth upon her head, and a cross upon it. Then in comes the priest attired in an Albe, or a Cope with a candle in his hand, (or else he is Anathema by the counsel of Trent) and after the performance of a whole anticke-sute of Crosses, he approaches very reverently to Friswood in the chair. Then, as herself in her confession describes it, he first charms her in Latin, than he puts salt in her mouth, spittle upon her ears, and eyes, and anoints her lips and her nose with oil, and so God and Saint Francis save the young child: in stead of Friswood, christening her by the name of Francis, because that Saint had such a sovereign command over the birds of the air, that his name for it was made communicable both to he, and she: and Sara was christened by the name of Mary.  
Suppose now (gentle Reader) that Friswoods Mother had come suddenly in, and seen the Priest with his candle in his hand, and his Cope upon his back, busy in his enchanting Latin charm, and withal had espied her daughter Friswood muzzled in her chair of estate, with a cloth, and a cross, and her other sacred gear, I wonder what she would suddenly have thought: whether she would not have been much amazed at this infernal incantation, and have imagined that a ghost in steed of Friswood, had been conjured out of hell. But if she had had the heart to have spoken unto Friswood, and to have called her by her name, and she should suddenly have stepped out of her enchanted chair, and have said, that her name had not been Friswood, but Francis, verily they would have taken her for a ghost in deed, or have feared that the Priest had enchanted her out of her wits.  
But stay, what hast? For after these new transformed creatures had their ceremonies, and rites done upon them, and were framed, fashioned, and attired for their parts, and were ready for the chair, & the stage, no man abroad could be admitted to either sight, or speech with them: intus res agitur, they were now mystical creatures, and must attend their sacred close mysteries within. All must be mum: Clum, quoth the Carpenter, Clum quoth the carpenter's wife, and Clum quoth the Friar. You shall be more thoroughly confirmed by Friswood herself, touching this point, who saith in her examination, 
See her examina:  That neither she, nor her sister Sara did see either father or mother, being in the same town, all the while that they were in their hands: neither would they suffer their father or mother to speak with them, though they desired it many times: and that her mother growing into some earnestness, and hard speech with the Exorcists, because she could not be permitted to see her daughters, the priests did shake her of with angry words, saying, that she had as much need to be exorcized as her daughters had. A man would now verily persuade himself, that there game was sure set, and needed no more watching; and yet ye shall see a nail, or two driven in more, to rivet the frame more sure.  
After her new Christendom, Fris: in her examination saith, that before she should come to receive the sacrament, they told her, that she must first vow, and promise by the virtue of that holy sacrament, that she would ever afterwards hold the religion of the Church of Rome, and never go again to any of the Protestants Churches, nor never read the English service, or the English Bible, or any other English books written by the Protestants, in matters of religion. And this vow (as she saith) is ordinarily made by all that are reconciled.   

CHAP. 8. ¶ Their means and manner of instructing their scholars.  
WHen they have brought in their coneys, and made them as sure, as flesh and blood can make them, have enchanted them with their compassionate devotion, have engaged them unto their ghostly Fathers, have fascinated them with their solemn incantation, have initiated them into their Church by their new mock-Christendome, have confirmed them with their sacraments, and have bound them by vow, never to forsake their ghostly communion: then begin they to read them Lectures by rote, in their school of legerdemain, and to acquaint them with their parts, they have in hand to play. Wherein the good conceit of their scholar to apprehend her lesson well, to carry in mind what her Master hath said over, to apply it to her own case, and to put it handsomely in ure, is a little required.  
First, they omit no occasion, at all times, in all places, when they be together, & their scholars by their sweet side, to talk of the strangeness of possession, of the wonders they have seen in possession, of the many marvelous possessions they have been at: and the Echo in all meetings is still possession. Then they tell over, and over, how wondrous strangely the parties possessed, whom they have dealt withal, have been affected: and they say over very treatably, particularly, and distinctly, the whole Catalogue of the actions, motions, passions, perturbations, agitations, gestures, tumblings, discortions, deformations, howl, skriking, visions, apparitions, changes, alterations, speeches, & railings, that the parties possessed have used, and practised in their several fits.  
Hear Sara Williams their scholar report her own lesson in these words. It was the ordinary custom of the priests, to be talking of such, as had been possessed beyond the seas, and to tell the manner of their fits, and what they spoke in them: also what ugly sights they saw sometimes, and at other times what joyful sights: and how, when relics were applied unto them, the parties would roar: how they could not abide holy water, nor the sight of the sacrament, nor the anointed Priests of the Catholic church, nor any good thing: how they would greatly commend heretics: how the devils would complain, when the Priests touched the parties, that they burned them, and put them into an extreme heat: how sometimes they could smell the Priests. here is her lesson read over: and mark the scholar how well she conned it, and made application thereof. By the said tales, (said she) she well perceived, how she might please them, and did frame herself accordingly, at such times as she well perceived, it was their intent that she should so do.  
Hear Friswood, Saras sister repeat her lesson by heart, that her good masters had said over to her, when she came first to school. 
See her examina:  Her words are thus. That the priests would be often talking in her hearing, of certain women that were possessed beyond the seas: how the devil in them could not abide the holy potion, nor the burning of hallowed brimstone, nor the applying unto them of holy relics, nor the presence, or touching of Cath: priests, nor holy water, nor the holy candle, nor the blessed sacrament: but would start at it, and say they burned, rage, and rail against the priests, & commend upon every occasion those, that were the Protestants. See how in time she could her lesson by heart, and profited in this godly school. By this means she learned, (as she saith) what to say, and do when the priests had her in hand: that is, to start sometimes, when they brought relics unto her, to pretend that she could not endure the presence of the sacrament. marry Friswood being a scholar, not of the quickest apprehension, did not con her lesson by heart the first day, (which cost her the setting on in the holy chair for her dullness) but it was some six or seven weeks, ere she found their meaning, and then (quoth she) I began to find their juggling, and how that myself saying this or that, spoke nothing, but what I had learned of the Priests.  
Hear Anne Smith report, how she learned her eve, to come into her fits. These are her words. She had been told by divers (as she confesseth) how others had been troubled, viz: how in their fits they were greatly tormented: how they could not endure the priests to come near them: how when a Priest did lay his hand upon any part of them, the said party would be so hot, as though it would burn them to the bone: how the devil in them would rail upon the Catholics, and greatly commend the Protestants: and many other such things.  
Hear Ma. Maynie their chief scholar, relate how by degrees he grew to his perfection in the juggling school. First (saith he) being at my L. Vaux his house at Hackney at dinner, in the dinner time there was much communication of the late possession, and dispossession of one Marwood by certain Priests, and chiefly (if I do not forget myself) by Ma. Edmund's: the tales which were told of that matter seemed strange unto me, as what extraordinary strength he had in his fits, how he roared like a Bull, & many other such things. After this being at Denham, the women of the house came unto me, and reported unto me the manner of the fits of the two possessed in the house, describing them in such sort, as I was much amazed therewith. Then they permitted me to have access unto Sara Will: when she was in her fits, and informed me likewise of the manner how she, and others had been troubled: and when I had learned their humour, and perceived as well by the rest, as by mine own experience, what would content them, I framed myself accordingly.  
Lo here the captain of this holy school of legerdemain tells you, what was the highest point to be learned in this school, and what was the perfection of a scholar, of the highest form: to wit, to frame themselves jump and fit unto the priest's humours, to mop, mow, jest, rail, rave, roar, commend, & discommend, and as the priests would have them, upon fitting occasions (according to the difference of times, places, and comers in) in all things to play the devils accordingly, as Ma: Maynie here saith, and his other play-devils afore. As every scholar in this school had the wit, and good grace to frame himself betimes, to the bent of his holy Master, and to act his feats kindly, roundly, and artificially at a beck, so was their proceeding with him, or her more gentle, and mild. For if he could once read his lesson in his masters eyes and face, what needed any other hard hornbook to beat about his head: but if he were dull, and slow, unto this framing himself, and must here his lesson many times said over by heart by the Priest, and yet could not learn his cue, or else not perfectly remember his several changes, and keys, why then he must taste of the discipline of the school, to rouse up his spirits better, & cause him intend his gear well; & that was the discipline of the holy chair, (whereof ye shall hear anon) such a discipline, as by that time it had been tasted sound but once, or twice, I suppose the devil himself (if he could have had the sense of it, that these poor scholars had) would rather have chosen, to have roared, foamed, & wallowed, and have turned him into all shapes, as the priests would have him, than ever to have endured, the course of the same. But his chair could not be spared, for many good offices, and therefore of that more at large hereafter.   

CHAP. 9 ¶ Of the secrets, and strange operation of the holy chair, and holy Potion.  
SAlue prìsca fides tripodis, saith the Poet to the enchanted feat at Delphos, which was so famous for the holy inspiration of the God Apollo, that his prophetess could give no Oracle, except she were placed over that sacred stool. We have here in hand, a more sacred enchanted seat, which was so potent, and of so various uses, and offices, to our holy Impostors, as without it they could show few, or no wonders, or miracles at all. And that is the blessed chair, which I eftsoones mentioned unto you, which served them to more good purposes, for their holy legerdemain, than ever the chair, or sword at Delphos did Apollo's priests. I should do you wrong, if I should not first describe this blessed Engine barely, and nakedly unto you, and there repeat you the manifold commodities, and delights of the same.  
You shall have Fidd: and Sara the reporters of it unto you, who by reason of their woeful experience, have best skill to do it.  
At the end of the first mass, (saith Fidd: Willi:) that ever she saw, which was said by Ma: Dibdale: he told her, 
See her examine:  that now they would make trial, what was in her. And thereupon she being perfectly well, and telling Ma: Dibdale, and the rest as much, yet they would needs have her sit down in a chair, which she did. Then they began to bind her with towels, whereat she greatly marveled, and was therewith cast into a great fear, as not knowing, what they meant to do with her: being in this case, Ma: Dibdale began to read in his book of exorcizing: and after a good while, seeing no other alteration in her, than the tokens of fear, which increased by reason of his words, and dealings, than they urged her to drink above a pint of sack, and salad-oil, being hallowed, and mingled with some kind of spices: when she tasted this drink, which they termed, an holy potion, it did so much dislike her, that she could drink but a little of it at once, her stomach greatly loathing it, and then the Priest said: all that came from the devil, who hated nothing worse, than that holy drink: so as she was held, and by very force caused to drink it up at divers draughts. Hereupon she grew to be very sick, and giddy in her head, and began to fall into a cold sweat: verily then believing, that (as the Priest said) it was a wicked spirit, that caused her to be in such case: whereas afterwards, when she better had considered of their dealing with her, she easily perceived, that the drink they gave her was such, as might have made a horse sick. This was the first part of the chayre-worke, and the second was sweeter than this. When her stomach, head, and veins, were full of the holy drink, then to take brimstone, and burn it in a chafing-dish of coals, and by force to hold down her face over the fume. Which broiling with brimstone Ma: Maynie confesseth he saw so butcherly practised upon Sara Will: as he had seen her face after it, look more blacker, and swart, with the fume, than any chimney-sweepers did.  
Now I present unto your imaginations, Sara Will: sitting bound in a chair (as poor wench she often did) with a pint of this holy potion in her stomach, working up into her head, and out at her mouth, and her eyes, nose, mouth, and head, stuffed full with the smoke of holy perfume, her face being held down over the fume, till it was all over, as black as a stock, and think if you see not in your mind, the lively idea of a poor devill-distressed woman in deed.  
And here, least good Father Mengus should take it in ill part, that we leave him out of this devilish work, who had his greatest part in prescribing the perfume for the chair, you shall first hear his does touching the bill for the holy perfume: and then I shall be able to give you a perfect receipt, to make an horse possessed.  
After his holy benediction, Page, 173. Flag: Daemon: this is his perfume. Accipiatur Sulphur, Galbanum, & caet. Take brimstone, Assa faetida, Galbanum, S. john's Wort, and Rue. All these things being hallowed, according to their own proper, and peculiar benediction, must be cast upon the fire, and the smoke thereof applied to the nosethrills of the possessed. Now you have your full number of simples, take your whole bill, to possess a horse with a devil. Take a lusty young stand horse, and tie him with a big rope to a smith's forge, take the holy potion compounded of Rue, sack, drugs, and salad-oil Ana more than a pint, put it with an horn down into the horse's throat, that done, take Brimstone, Assa faetida, Galbanum, S. john's Wort, and Rue, burn them all together, upon a chafingdish of coals, apply the smoke so long to the nostrils of the horse, till you have made his face with the smoke, look as black as the Smith: and if the horse do not snort, fling, foam, curvet, and take on like a devil, you may pay the Smith, for his holy drink, and take the horse with you for your pains. There is neither Horse, nor ass, nor dog, nor Ape, if he had been used, as these poor silly creatures were, but would have been much more devilishly affected than they. Neither is any man living (as I suppose) of that mortified patience, who would not be much moved with indignation, to hear the silly maids complain of the usage of that holy infernal crew.  
First, Fidd: Williams complains, as ye have heard in her relation, That it made her giddy, and cast her into a cold sweat. 2, That it cast her into a rage, and caused her to speak, she witted not what. 3, It did so intoxicate, and benumb her senses, as in one of her fits, where-into they had cast her by their holy potion, and brimstone, there were two needles thrust into her leg, by one of the Priests (whereof in an other place) and she witted it not, till after she had recovered her senses. 4, For her complaining to them of their incivill, & inhuman usage of her by their potion and perfume: They had her to the chair, and so plagued her with both, as being therewith wonderfully sick, she fell into a swoon. 5, It was so loathsome a thing to the beholders, to see the holy potion given unto them, that divers Gentlewomen present, did weep for pity, to see them go to their gear. 6, She was so haunted herewith, and grew so weary of her life by this means: as she cried aloud unto her uncle, whom she heard by chance on the other side of a garden wall: O good uncle, help me from hence, for I am almost killed amongst them here already, and shall not live, if I continue here long. 7, Being grown to great weakness, and almost desperate, she told the priests plainly, at the end of one of her fits, where-into they had cast her, by their drinks, slibber-sauces, and brimstone, that if she had a devil in her, they had best to cast him out: For (quoth she) if ever you torment me so again, dispatch me, if you list: otherwise I will certainly by one means, or other, get away from you, and will tell my friends of all your proceed, and dealings here, both with me, and others. Thus far Fidd Williams: and was Sara her sister, less beholding to their holy potion, holy brimstone, and the chair? let herself tell you, who hath best cause to remember.  
First, she saith, she doth not remember every several time, when they bound her in the chair, but they troubled her very often, (praying God to forgive them) and affirmeth, that when she came to the chair, she was so used, as that every time, if she might have had her choice, she would rather have chosen to have ended her life, then to have gone into it. Secondly, that if at any time she was past the use of her senses, it was by reason of the holy potion, they compelled her to take. Thirdly, that she fell into the passion of the trembling of the heart, only upon grief of their bad usage of her, & that through that passion, she did divers times swoon. Fourthly, that they used their holy brimstone so much, as the stink of it never went out of the chamber. fiftly, that foul holy potion, made such an impression in her fancy: and the loathsomeness of it did so stick in her mind, as yet to this day she cannot endure the taste, nor savour of any thing that was in the same. In so much, as about three years since, she feeling a pang of sickness in the Market at Oxford, some of her neighbours at unawares, gave her a little sack: which as soon as she perceived, she fell to be very sick upon it, and was constrained to lie there all night. The offence of the sack being the only grief that she had, after she was recovered of her said pang. Sixtly, they would hold her nose, and face perforce, so near over the smoke of brimstone, feathers, and such other stinking gear, that the very pain she felt, caused her to cry, and scritche very loud, and to struggle as much, as possibly she could, till her strength failed her. At one time she was so extremely afflicted with the said drink, that her senses went from her, and she remained in a swoon: and after that, her head was so giddy with the potion, and her senses so troubled with the brimstone smoke, as she spoke, and babbled many idle foolish words. seven, their chair, potion, and brimstone perfume grew so hateful to her sister Fidd, and so untolerable to herself, as upon her sister's suggestion, she attempted to run from the house, and to wade through a brook, half a yard deep of water.  
Thus much Sara Williams. And did Ma: Maynie, their prime professor escape, the chair, the brimstone, and the blessed potion? That had been great pity, the devil, alias Weston, loved him much better than so. Of whom Ma: Maynie complaineth, That he was constrained by him to drink most loathsome draughts of such confections, as he had ready for him. And that sometimes they burned such abominable stinking, and violent things, holding his nose by force over the smoke, as I think (quoth he) would have made an horse mad. But in another place, he tells us a shrewder tale of Weston, that holy devil, touching this devilish potion. God knoweth (saith he) whether Weston supposed I would have taken some course, to have shortened mine own time, as constrained by some sort thereunto, by the great weakness, and weariness of my life. Is this an effect of your blessed loathsome potion, to drive Fidd, Sara, and Ma: Maynie, into a loathing of their own lives: and to enter into a desperate resolution, touching shortening the same? Then holy gentle devils, the masters of this devil-tragedy, let me ask you a question, but it shall be in your ear, that the Catholics, who hold you for holy ghostly fathers, may not hear: How many drams of this holy potion had you given to the wench, that you wot of, whom you exorcised so long, till she fell from off a pair of stairs, and broke her neck, whether for telling of tales, or that you feared afterclaps; it is very probable, you had filled her head full of your holy perfume.  
Anne Smith, was yet in a far better case, than these: for she confesseth, she was so gently tied, and hampered, in the holy chair, that she was compelled, for three years space after she was released, to swadle her body, for the very soreness she felt of their holy hands.  
Gentle spectators, we have held you somewhat long, ere our play begin: but now you see the devils are come upon the stage in their proper colours, Belzebub, alias Weston, and his 12 gracious assistants: For if the devils themselves should have devised a devilish potion, to have intoxicated poor creatures, & cause them to play the devils, they could not have invented a more potent potion than this. Lucian tells a tale, that the passengers to hell are made to drink a draft of a potion, that makes them to forget all they have said, or done in their life: our stygian Impostors go far beyond that stygian lake, for they have composed a potion, that brings not only a privation of wit, memory, and senses, but makes their patients to screech, tumble, and roar, like the devils in hell. And this (good man devill-whipper Mengus) as seems, is the mystery of your sweet compose, to fume a devil out at a man's nose, like the smoke of Tobacco?  
Whereas your prescript is compounded of these delicate simples, Brimstone, Assa faetida, Galbanum, S. john's Wort, and Rue; Porphyry, & Jamblichus, men acquainted with the nature, and disposition of devils, afore your whip had ere a string to it, do affirm, that those forcible violent savours, and stinking odours, are the very delicacies for devils, and allectives to their noses. And that the devil would not vouchsafe to come give his Oracle at the statue at Dodona, until he were wooed by these delicious perfumes. Those devils of that clime, are belike of an other temper, than these under your lash, or else let me tell your riddle: you never meant (good man) to scare out a devil by these filthy fumes, but to scare poor souls into the fashion of devils, by these pestilent fumigations.   

CHAP. 10. ¶ The strange names of their devils.  
NOw that I have acquainted you with the names of the Master, and his twelve disciples, the names of the places wherein, and the names of the persons upon whom these wonders were showed: it seems not incongruent that I relate unto you the names of the devils, whom in this glorious pageant they did dispossess. Wherein, we may call unto Porphyrius, Proclus, Jamblicus, and Trismegistus, the old Platonical sect, that conversed familiarly, and kept company with devils, and desire their help to expound us these new devils names: and to tell us at what solemn feast, and meeting in hell, these devils were dubbed, and hallowed with these new strange names. It cannot be but our holy devill-crue had surely met with Menippus, proclaiming himself new come out of hell: ad sum profoundo Tartari emissus specu: Else they could never have been so deeply sighted, and acquainted with the muster-book of hell. Or else it may seem that our vagrant devils here did take their fashion of new names from our wandering Jesuits, who to dissemble themselves, have always three, or four odd conceited names in their budget: or else they did so plague the poor devils with their holy charms, and enchanted gear, and did so intoxicate them with their dreadful fumigations, as they made some so giddy-headed, that they gave themselves giddy names, they witted not what. Or else there is a confederation between our wandering Exorcists, and these walking devils, and they are agreed of certain uncouth non-significant names, which go currant amongst themselves, as the Gipsies are of gibridge, which none but themselves can spell without a pair of spectacles. Howsoever it is, it is not amiss that you be acquainted with these extravagant names of devils, least meeting them otherwise by chance, you mistake them, for the names of Tapsters, or jugglers.  
First then, to marshal them in as good order, as such disorderly cattle will be brought into, you are to understand, that there were in our possessed 5. Captains, or commanders above the rest: captain Pippin, Marwood's devil, 
See the book of Miracles.  captain Philpot, Trayfords' devil, captain Maho, Saras devil, captain Modu, Maynies' devil, and captain Soforce, Anne smith's devil. These were not all of equal authority, & place, but some had more, some fewer under their command. Pippin, Marwood's devil was a captain, (marry either cassierd for some part of bad service he had done, or else a malcontent standing upon his worth) like some of our high Puntilios, scorned to sort himself with any of his rank, and therefore like a melancholic privado, he affects Marwood to lie in the fields, and to gape at the moon, and so of a Caesar's humour, he reigns in Marwood alone.  
Captain Philpot, Trayfords' devil, was a Centurion, (as himself tells you) and had an hundred under his charge. Mary he was (as seems) but a white-livered devil, for he was so hasty to be gone out of Trayford, for fear of the Exorcist, that he would scarce give him leave, being a bed, to put on his breeches. The names of their puny spirits cast out of Trayford were these, Hilco, Smolkin, Hillio, Hiaclito, and Lusty huffecap: this last seems some swaggering puny devil, dropped out of a tinker's budget. But Hiaclito may not be slipped over without your observation: for he scorning a great while (as the Author saith) to tell his name, at last he answered most proudly, my name is Hiaclito, a Prince, 
Book of Miracles.  & Monarch of the world. And being asked by the Exorcist, what fellows he had with him: he said that he had no fellows, but two men, and an urchin boy. It was little beseeming his state (I wis) being so mighty a Monarch, to come into our coasts so skuruily attended, except he came to see fashions in England, and so made himself private till the Exorcist revealed him: or else that he was of the new Court cut, affecting no other train than two crazy fellows, and an urchin butterfly boy.  
Soforce, Anne smith's possedent, was but a musty devil; there was neither mirth, nor good fellowship with him, affecting so much sullenness, as he would hardly speak. Yet as all melancholic creatures use to have, he had a resty trick with him. For whether Alexander the apothecary had put too much Assa Faetida in the fumigation for the devil, or had done the devil some other shrewd turn with his drugs, sure it is that Alexander the apothecary, riding one day towards London, to fetch more Priests to Denham, his horse fell a plunging, and Alexander came down: and returning to Denham, he constantly affirmed, that it was Anne smith's devil, that played the jade with him.  
Modu, Ma: Maynies' devil, was a grand commander, Muster-maister over the captains of the seven deadly sins: Cliton, Bernon, Hilo, Motubizanto, & the rest, himself a general of a kind and courteous disposion: so saith Sara Williams, touching this devils acquaintance with Mistress Plater, and her sister Fid.  

Book of Miracles. page, 42.  Sara Williams had in her at a bare word, all the devils in hell. The Exorcist asks Maho, Saras devil, what company he had with him, and the devil makes no bones, but tells him in flat terms, all the devils in hell. Hear was a goodly fat otium this mean while in hell: the poor souls there had good leave to play: such a day was never seen since hell was hell: not a doorkeeper left, but all must go a maying to poor Saras house. It was not kindly done of the devils, to leave the poor souls behind, especially going to make merry amongst their friends. But what if the souls had fallen a madding, or maying as fast, as the devils, and had gone a roaming abroad amongst their good friends, had not this (trow we,) made a pretty piece of work in hell?  
And if I miss not my marks, this Dictator Modu saith, he had been in Sara by the space of two years, than so long hell was clear, and had not a devil to cast at a mad dog. And sooth I cannot much blame the devils for staying so long abroad, they had taken up an inn, much sweeter than hell: & an hostess that wanted neither wit, nor mirth, to give them kind welcome.  
Hear, if you please, you may take a survey of the whole regiment of hell: at least the chief Leaders, and officers, as we find them enroled by their names.  
First Killico, Hob, and a third anonymos, 
Book of Miracles. page, 34.  are booked down for three grand commanders, every one having under him 300. attendants.  
Colonel Portirichio had with him two captains, & an hundred assistants, and this he affirms to be true upon his oath taken upon the blessed sacrament, & then you must believe him: an admirable new way to make the devil true, and cocksure of his word, to offer him an oath upon the blessed sacrament, and then dog with a fiddle. But the devil is like some other good fellows in the world, that will not swear, except he allow their Commission that tenders him his oath: and Commissioners for the devil, are only holy Exorcists, and then it must be the sacrament of the mass to, else I wis it is not all worth a bean.  
Frateretto, Fliberdigibbet, Hoberdidance, Tocobatto were four devils of the round, or morris, whom Sara in her fits, tuned together, in measure and sweet cadence. And lest you should conceive, that the devils had no music in hell, especially that they would go a maying without their music, 
Page cod.  the fiddler comes in with his Taber, & Pipe, and a whole morris after him, with motley vizards for their better grace. These four had forty assistants under them, as themselves do confess.  
Lusty jolly Jenkin, (an other of Saras captain devils names) by his name should seem to be foreman of the motley morris: he had under him, saith himself, forty assistants, or rather (if I miss not) he had been by some old Exorcist allowed for the Master setter of Catches, or rounds, used to be sung by Tinkers, as they sit by the fire with a pot of good Ale between their legs: hay jolly Jenkin, I see a knave a drinking, et caet.  
delicate, an other captain, or vicenarie in Sara, having under him twenty assistants, seems by his English name to be yeoman of the Sprucery, to see the devils motley vizards, after they were soiled with Brimstone, and sweat, to be brushed up, and kept sweet, neat, & clean. These were the Officers, or commanders names, that had taken up their lodging in Sara Williams, now the many, rascality, or blackguard of hell, were God knows how many in her: for all were there tag, and rag, cut and long-tail, yet divers of them it pleaseth the holy Exorcist to command their names to do them some grace, others he lets go out, leaving no names, but an ill savour behind them. The names of such as the Exorcist thought good to favour, were these, puff, and Purre, the two fat devils, that had been conjured up for money, anno 84, and would not home to hell again, till good company came for them. Lusty Dicky, Cornerd-cappe, Nurre, Molkin, Wilkin, Helcmodion, Kellicocam. These were like the Sporades in via lactea, having neither office, order, nor rank; all these were Saras devils.  
Maho was general Dictator of hell: & yet for good manners sake, he was contented of his good nature to make show, that himself was under the check of Modu, the grand devil in Ma: Maynie. These were all in poor Sara at a chop, with these the poor soul travailed up and down full two years together; so as during those two years, it had been all one to say, one is gone to hell, or he is gone to Sara Williams: for she poor wench had all hell in her belly. And had had it still to this day for any thing we know, if it had not pleased Fa: Weston, and his twelve holy disciples, to have delivered her of that devil-childe. But of this you shall hear hereafter: now I may proceed.   

CHAP. 11. ¶ The reasons why sometime one devil alone, sometimes an 100, sometimes a thousand are, cast out at a clap.  
YOu have formerly heard of the names of the Priests, grand rectors of this comedy, and lately of the names of the devils, their Cue-fellowes in the play: good order seems to require, that I should marshal them together, as birds of a feather: but I choose rather to violate good method, & put myself upon my Reader, then to offend our devill-mastix by such an unpleasing combination. Now because some may wonder how it cometh to pass, that hell in this jubilee was broken up, & that such millions of devils, like Herrings in a barrel, were packed up in Sara Williams, and the rest, and sometimes one alone, sometimes six, sometimes 900 were cast out together, and yet Maho with a million of assistants left still behind: this contains many mysteries, as fit to be learned, as the rest. We will consider these two heads a sunder, for the worthiness of the matter: first, why these devils are said to be so many; next, why sometimes one, sometimes many are said to be cast out at a time.  
In the first, our holy devill-charmers have the vantage of Tinkers, and Surgeons by much: For these, the one hath his certain number of holes to mend, and the other his certain number of sores to salve, and when he hath done, except by some pretty knack in his budget, he can multiply one hole in four, and the other draw one sore into six, he is in danger to be out of work: but our holy budgetters having to deal with devils, in nature invisible, and in number innumerable, do wisely provide so many to be packed up in one patiented together, as except hell itself be drawn dry, they can never want work.  
Sara Williams was a patiented, that pleased their handling well, and therefore she was furnished with all the devils in hell at a clap; so as if Hercules himself had been in this hell, there had been work enough, both for him, and his club. The casting a devil out of Sara, was like the drawing of a bucket of water out of a Well, it made the devil spring the quicker, and like to cutting of one of Hydra's heads, which made seven more to arise in his place.  
This ground must be well laid, and this principle well conned by all the professors of this black Art, that they be sure of hell, and devils cnow in the party at first: which being not well advised of by some simple witted men of ours, late probationers in this science, they were enforced for enlarging their work, to bungle it out woefully, and to say that the devils they had cast, did rebound back again, and so made them new work to begin again; which by this provision of thrumming in devils at the first, might most easily have been avoided.  
Secondly, this device of an huge many of devils to be in one party, served them, as a shelter against what wind or weather so ever. If the parties they had in handling, grew weary of their occupation, as loathing their drugs, fearing their tortures, and hating their cozenage and so were like to break from them, and to tell tales out of school, they had (by this devise) their evasion at hand. There were yet many devils in the party forsooth, and it was not he, or she, that so said, but the devil: so as if he saith any thing in opening their legerdemain, he shall be possessed as long as he lives; and then may he say, and swear what he will, for he shall be no more credited, than Pippin their devil, and that which would anger any poor soul at the heart, what so ever he doth, or saith, it must not be he, that so doth, or saith, but the devil.  
Let poor Sara Williams give you instances of this. 
Read her examine:  She grew so far discontented with their holy potion, and their chair, as she gins to speak bugs words, and tell them, she would complain: the priests had their ward-word ready: it was not Sara, but the devil, that so spoke, because he could abide no Catholic priests.  
She attempts to take her heels, and run away from them, the common voice was, it was not Sara, but the devil: she did not run, but was carried by the devil. She smiles, and it must not be she that smiles, but the devil. She weeps, and she was borne down, that it was not herself, that wept, but the devil: so as she said, she was at her wit's end, fearing (as seems) so much as to mutter, hum, or spit, for fear the priests should make it not of her own spitting, but the devils. This devise is in steed of all the Orators in the world, to free them from imputation, and to secure their juggling: for say any thing distasting to them, and to their holy crew, ye shall be sure to have the devil put upon you for your labour; & they have several spirits to command for their bayards, to bear their several farthels of crimes. Tell them that they are Impostors, and deserve to be branded on the foreheads with the Character noting their trade: Lo, say they, it is not you, but the spirit of malediction. Put them in mind of their devil dalliance, with Fidd, and Sara Williams: it is not you, but the spirit of lust. Note their factious ambition in seeking sovereignty, & command: it is not you that so speak of them, but the spirit of pride: and not only words, and speeches, such as they liked not well, but even actions, motions, gestures, and carriage of the body, if it make any thing against their lewd juggling, shall be branded with no other stamp, than the devil.  
You may see a pretty piece of this puppet-play, (and so judge of the rest) acted between Ma: Maynie, 
See Maynies confess.  the dumb Actor, and Weston his Interpreter.  
Ma: Maynie the Actor, comes mute upon the stage, with his hands by his side, and his hair curled up. Lo here (cries Weston the Interpreter) comes up the spirit of pride. Suddenly the mute Actor cries out, Ten pounds in the hundred, that voice (cries Weston) is the voice of the spirit of avarice. Maynie makes a scornful face, and that is the spirit of envy. He bends, & knits his brows, and that is the spirit of Wrath: he yawns, & gapes, and that is the spirit of Sloth. Thus Weston in Ma: Maynies' face reads you the devils, that are the seven Authors of the seven deadly sins: and as many devils (if he list) can he show in any Protestants face at any time he pleases; all, or most of us in his opinion, being really possessed with devils.  
For the second point: why sometimes, a devil alone, sometimes an 100, sometimes a thousand, are blown out at a clap; there are two weighty reasons attending that devise. One is to advance hereby the reputation of some man of especial note, and credit amongst them, who must be their Hercules, to control with his club the monster maister-devils of greatest potency, and command. Every plodding priest could cast out an urchin, or boy devil, the rascal guard that attended Prince Hiaclito: but Modu the general of Styx, with his seven Colonels under him, the seven masters of the seven deadly sins, must be a monster reserved for weston's own club, and none but his. And whereas every fiddling Exorcist in his holy conjuration, did use the holy amice; Weston for the solemnity of the action, and his better grace, must come upon the stage more solemnly adorned with the holy Albe, or an holy Cope, and other consecrated gear. And the devil many times of his own good nature, or else upon some special acquaintance between him, and the priest, expressly tells by whom, and by no other he will be cast out: and then he alone must be gotten to come, and (to make the devil no liar) he must gippe the gudgeon, and hit the woodcock on the bill, and the other scurvy crew of Exorcists must hold him the candle. Learned Thyraeus tells us, page, 67, the Daemon: that the foul devil that possessed one Malachia, had vowed he would not out, till Fa: Benardine were gotten to come, who no sooner appeared, but the devil showed himself a man of his word: for he slinkes closely away, like a dog at the sight of a whip.  
A second use they have of this huge difference of casting out sometime one alone, sometime a whole million of devils, far more passing, and precious, than the former. And that is, to grace by this drift, and to blaze the virtue of some new Saint, and new green relics, as yet not grown into credit in the world: marry it must be especially of such a Martyr, or Saint, of whose virtue and sanctity, there is greatest cause of suspicion abroad, whether the good man were a sly juggler, or a holy man in deed. And this suspicious Saint, or his cast relic, shall work you a wonder beyond God his forbidden clean.  
It was sufficient for the gracing of Campion amongst the Catholics in England, with whom he was in especial reputation, that his girdle, which came from Jerusalem, & was worn at Tyburn, should at the first touch of the party possessed, stunt the devils wits. Whereupon weston's acclamation to the Spectators, was this: Testes estote clarissimi patris Campiani Martyrij, cuius hic vel minutissimus funiculus tantus illi faces miserat: bear witness, I charge you, of the most worthy martyrdom of good Fa: Campion, whose simple girdle hath cast the devil into such a heat. marry for that Ignatius their founder hath many enemies in the world, and is lately called into question for a grand cheater: to grace this Monsignior, and to bring him into credit, he must do transcendent miracles, strained upon such a key, as our blessed saviour, and his holy Ap: never came near. And for this purpose to divulge this founder's deity, there is composed a diary of all his diabolical (I mean hyperbolical) wonders, done by that worthy mountebank, both alive, and dead?  
First for his better credit, the devil himself proclaims him to Fa: Baptista Peruso for a Saint in heaven, and I trust you will not doubt of it, since it comes from so holy an Oracle, as the devils own mouth, and therefore I wonder the Pope doth so long stand out. At Maurisca he lay 8 days in a trance, without all sign of life, save the beating of his heart: in his prayer, he saw Almighty God, and his son, standing by him with his cross upon his shoulders, and he heard Almighty God commend him, and his company, to the protection of his son. Thus far agree Fa: Ignatius, and the devil.  
At Sena the devils durst not look upon his picture, but hung their heads in their bosoms for very pure shame. His picture in Malacia scared away a devil: his picture in paper at Madena, pinned closely upon a wall, scared away a whole troop of devils out of four women possessed: the bare pronouncing his name at Rome, scared out 2 legions of devils. A piece of his coif that he wore, heals a woman of the frenzy: a piece of leather, that he used at his stomach, cures the plague: a piece of his haircloth, purges an holy nun in the space of a year, of 100 stones: a piece of a relic of his, close shut in a box, burns a devil, and makes him to roar the breadth of a chamber of: a piece of a relic cast into the sea calms the waves, and stills the winds. But the bare subscription of his name in a morsel of paper passeth all the rest. This written in a patch of paper, & brought unto the party, heals the toothache, the cramp, the gout, the Sciatica, the leprosy, the skuruies, and being laid upon the belly of a woman, that hath endured her pain of travail two, three, or four days, and is past all hope of life, takes away her pain, facilitates the birth, and recovers her life. A sweet protecting Saint to that sweet sex, the syllables of whose name are of more potency, and saving health, than the sacred syllables of the blessed name of our ever blessed saviour was ever read to be of. Spectatum admissi risum teneatis. Is it not a wonder above all wonders, that any man should look upon these antic wonders, without a wondrous laughter: hic nebulo magnus est, ne metuas, this foul wonder-maister is too full of wonders, ever to be good.   

CHAP. 12. ¶ Of the secret of lodging, and couching the devil in any part of the body that the Exorcist pleaseth.  
THe great skar-buggs of old time, as Hercules and the rest, had a great humour (as the Poets feign) to go down to Styx, and to visit hell, to see Pluto, and his ugly ghosts, and to behold the holes, and dens, where he lodged his black guard. Our holy skar-devils, if they had lived with them, would have eased them of that pains: for they would have showed them hell, and devils here above, and have carried them with a wet finger to their cabins and lodges: and you shall find very deep, and weighty reasons of this.  
Mercury prince of Fairies had a rod given him by Jupiter his Father, whereby he had power, not only to raise up, and drive afore him, what ghosts he pleased, but also to remaund, and still with the same rod, as many as he list. The holy Roman Church hath as potently armed her twelve Worthies of hell, and Weston their Black prince, as ever Jupiter did arm his sweet son, giving them a power not only to call up, drive, and puff out with their breath, as many devils as they pleased, but also to control, cap, lodge, & couch them as still as a cur at the sound of his masters whip is couched under a table. By that time I have opened you the causes and secrets of this, and have showed you their several lodges and forms, I doubt not, but you will be able to tell me more news from hell.  
It is a point in the black art of deepest skill, and power, not to raise a spirit, but to be able to rule, and couch him safely and well: and in this holy infernal science of casting out devils Thyraeus tells us, that devils be not all of a nature, quality, & size, some be watery, some airy, some fiery, and some savour of the earth: the watery and airy, do taste of their element, and be easily moved, the fiery, are more fierce, and the earthy, like melancholic men, more sullen, not easily controlled. See this exemplified as clearly in our patients, as the nose on a man's chin.  
Soforce, Anne smith's devil, was a sullen, and silent spirit (so she herself records him) and could hardly be gotten by all dreadful conjurations so much as to speak. Captain Maho in Sara, was of a fell, & furious mood, and many times, when he was hunted up into her body, grew there so unruly, and outrageous, that the Exorcists seemed to fear least her bowels would burst. Then was all haste made to get him down again, which sometime was done with good seeming toil, difficulty, & sweat, that when it fell out pat, as the devil, & the priest would have it, it bred in the poor silly spectators a wonderful admiration of the dignity of the priesthood, and power of the Catholic Romish Church.  
Sara their apt scholar, acted this scene commendably well: where after a sore skirmish between the Exorcist, and the devil, or Sara, and the Priest: the devil was with much ado commanded down into her foot: but in an another scene she hit the needle's eye, where after a hot, and sore encounter, all the spirits with much ado being commanded to go down into her left foot, they did it with vehement trembling, and shaking of her leg, to the great admiration of many of the standers by, seeing the power of the Catho: Romish Church: the party crying that her shoe would not be able to hold them all: here this act of lodging the devil had a plaudite in the midst of the play.  
Secondly, who can but mate his wit with wonder, having no more wits than one, and stare out his eyes with amazement, having but two, to see the poor devil brought into such a taking, and to savour so rankly, lying at untruss, that he would feign be gone out; and shall see the tyrannical dreadful power of an enchanting Priest, by his remaunding might, to keep him in still in spite of his nose, and to command him, for his more disgrace, to take up his lodge in a homely place, of which you shall hear hereafter, if it be not too foul. Would not some tender-hearted body, in pure pity of the devils cry, take of the priest, and let the poor devil be gone: as I have heard of a good natured gentleman at Parish-garden, that cried, take off the dog for shame, and let the poor bear alone. Pitiful Hiaclito, would rather than his life, for pure fear of the priest, have slunk out of Trayford behind, but it would not be, he must be stayed until he had his payment. Yea Maho himself was taken down so low with the devil-squirting potion, that he would have given all the points at his hose to be gone: and Dibdale would none, but commands him to his lodge, until the Brimstone by some dreadful enchantment were made hot enough, to scald his breech sound: here this lodging-power was more dreadful to the devil, and astonishable to the people by odds then the dispossessing was.  
Thirdly, this command to lodge would at no hand be spared, for by this they made sure to have a devil ready at a trice at all assays, to furnish out the stage: whom, being safe lodged, they carried about with them from place to place, as the jugglers use to carry a Bee in a box, or an ape in a string, or puppets in a pageant, to squeale, skip, and tumble, wheresoever they pitch down their truss.  
You shall hear an act of this puppet-play performed between a priest, and a wench, as it is deposed upon oath, for a taste of the rest. There was a priest not many years since in Lancashire in the habit of a gentleman, who carried about with him (as tinkers do their bitches) a wench, pretended by the priest to be possessed: this wench at every safe station (where there was concourse of simple people, the founders of miracles) he presents to play her pranks, and his fashion was this. When it was a full Court, out brings he his Mattachina, and places her in a chair, and then approaching demurely to her, takes her by the toe, and then dialoguizes with the devil according to his pleasure. The end of the dialogue between the priest, and the devil, is a remaund of the devil to his lodge; which (to avoid inquam, and inquit) I have presented you in both their persons, speaking sweetly together.  Pri: 

See the record.  I command thee to go to the place appointed, and that thou do not hurt her in thy going down, nor make her sick in body, nor mind.  Woe: 
Fie upon thee, he is in my knee.  Pri: 
I command thee to thy place appointed, thou damned fiend.  Woe: 
Oh, he is in my great toe.  Pri: 
Go to the place appointed thou damned fiend.  Woe: 
Oh, he is in my toe next to my little toe.  Pri: 
Go to the place appointed thou damned fiend.  Woe: 
Oh fie upon him, he is in the toe next the great toe.  Pri: 
I command thee to go into the dead of her nail:  
With that the devil gave a rush up into the woman's body, as though he would have torn her in pieces: then the priest commanded him to go down damned fiend as he was, otherwise his judge would damn him into the bottomless pit of hell: and with that the woman confessed, that the devil was in the place appointed. Then the priest charged him that he should he there, till the next exorcism to be holden by him, or some of his brethren.  
I do verily suspect this wonder was acted somewhat near Gotham, and that the spectators were the posterity of them, that drowned the eel: that never an unhappy fellow in the company showed so much unhappy wit, as to offer to take a knife, and pair away the devil, lying in the dead of the nail, and throw him into the fire, for acting his part so baldly: but I nothing doubt, but the devil-maister priest would have had an eye to this, lest he, or some of his brethren, at the next exorcism holden, should for want of a devil, have spoiled a good play. And would not this have spited any devil, to be thus hardly handled by a priest, to be turned out of his warm nest, where he cabined in the wench, and to be lodged at little ease in the edge of her nail, next to wind, and weather, where he must lie for a scout, like the Sentinel in a watch, and suffer every boy to play bopeep with his devilship, and he not able to stir either out or in. O that Will summer had come to this pleasant bargain between the Exorcist and the devil, how handsomely would he have belaboured them both with his babble, for playing their parts so handsomely.  
But this was but a peddling Exorcist of the rascal crew, who wandered like a chapman of small wares, with a wench, and a truss, being never free of his company. Our wardens of the science had a little more art to lodge their devils. Such an art of lodging they had, and some of their lodges so obscure, and retreat, as none but a priest, or a devil could ever have scented it out. Some of these devil-lodgers, in Sara, and Fid, without a preface of deprecation to your modesty I must not once name, for fear of check from your chaste ears, and a change of colour in mine ink and paper, at such uncouth terms. I will only leap over this kennel of turpitude, with a note of unsavoury smells, and remit you to that clause of Sara Williams relation, who as a woman hath touched it as modestly, as she can, giving us to understand, by her timorous declaration, that our holy order have a ticket from his haul: of Rome, to harrow hell itself, and be never the worse.  
It was wisely cauteled by the penner of these savoury miracles, in the end of his book, why Sara being a silly young innocent wench of 16 years, should be more devil-haunted, than any of the possessed men: there was a pad in the straw, the poor man would feign have out. But a Sceptike will make an other Quaere to our holy order to soil: how it comes to pass, that we read in ancient possessions of old, of moor men to be possessed, than women, and now in these novel upstart miracles from Rome, still it is the ill hap of more women to be haunted, than men. This sore being salved with a little blessed oil from Rome; an other doubt will arise, what the cause is, why our holy order having under their holy hands, not only Fid, Sara, and Anne Smith, women, but Trayford, Marwood, and Ma. Maynie, that were men, there is no mention at all of common lodging, and couching the devil in a peculiar part of the body, but only in the wenches.  
Let us go to old Lockwood, Mengus their master, & look upon his Canon, for couching, & lodging of the devil, and happily we may thence pick out some English to this purpose. 
Mengus, Flag. Daem:  In the seventh formidable exorcism of his devil-whip: his Canon lies thus. Si energumenus non fuerit liberatus, et tamen urgente necessitate dimittenda sit coniuratio, tunc praecipe omnibus spiritibus remanentibus in corpore, eos cogendo ut recedant á capite, et cord, et stomacho, et descendant ad partes inferiores corporis. here you have the Canon for lodging the devil, that you be sure to lodge him not in the head, nor stomach, but in the inferior parts. An excellent proviso, teaching us, that the devil is of the nature of a cup of new strong Sack, that cannot hurt a man, if it be kept out of his stomach, and head. But old Lockwood knew, what he did, in assigning the inferior parts for a peculiar lodge for the devil. This was the trained sent, he knew his dogs were old suers-by at this, this was the haunt they would not be hallowed of. Let Sara Williams be my Interpreter for the rest: Sometime (she saith) they lodged the devil in her toe, sometime in her leg, sometime in her knee. Sometime, etc. Let the devil, 
See her exexamin:  and his holy charmers make up the rest.  
Fie holy Fathers fie, is this the trailed sent you so greedily pursue with full cry, and open mouth? Is this the game you hunt, called gaining of souls? Is this the haunt you quest on in Italy, Spain, & England? Is this the foil you sent so hotly, that neither Sea, nor Land will make you at a fault, but that you call upon it still, over hill, & dale, through thick, and thin, and make good the chase through colleges, cloisters, Palaces, houses: yea even into hell itself, & thence start the devil, and hunt him a fresh, and lodge him with Sara Williams, in such muses, conny-beries, and holes, as the poor devil, but for your hot pursuit, would never have come in? It is well that you quit the devil with gaining of some store of souls for hell, else can I not easily see, how you could readily make him amends. It is high time to call of from this unsavoury trail. A lack poor honest devil, in this case far more honest, than the priest, that would not down into his lodge, without much adjuration, toiling, and sweat: was it any marvel, considering he was to be commanded into so unseemly a lodge.   

CHAP. 13. ¶ Of dislodging, rousing, and hunting the devil, by the dreadful power of the presence, approach, and bodily touch of a Priest.  
THey that delight in hunting, being men of quality, and sort, when they would entertain their friends with that pleasing sport, do use to have an Hare-finder, who setting the Hare before, doth bring them speedily to their game. The company was many times great, and the strangers of note, that resorted to see, & wonder at this coursing of the devil, and it was accordingly provided by the Hunt-maisters of the game, that they had a devil ready lodged against any solemn hunting day, that the spectators might not be delayed with tediousness, before they came to their pastime. Thus all being seated, and standing at gaze for the game, the next office was to stir, and rouse the devil, that the people might behold, how he would bestir himself. Unto this they have many potent Engines, & means, some whereof had the ability both to course, and expel the devil: but of the fearful act of expelling I mean not here to speak, but only of their various powerful virtues of rousing, chase, and chafing the devil.  
These dreadful super-infernall powers do flow either from the priests own person, or his adjuncts. In his person we consider his bodily presence, & approach towards the possessed, his breath, his touch, his parts. His adjuncts are either belonging to his person, as his hose, his gloves, his girdle, his coif, his rags; or common to his office, as holy water, holy oil, the holy candle, hallowed brimstone, the holy potion, ave-maries, invocation of Saints, the holy cross, the stole, the amice, the blessed Sacrament, and the corporal presence of our blessed Lady. Of these infernal whips, according to their several dignities, and worth.  
For the first, we are to understand, that it is otherwise between a Priest, and a devil, than it is between an Hound, and an Hare: For an Hare, if she be form, will sit sure, though the Hound do trail near her, and call hotly on the scent: but the devil stands in such bodily fear of the presence of a Cath: priest, that as soon as he comes in to the room, where the possessed is, he gins sometime to startle, and if he approach near, he rages as he were mad. Nay, many times he will not endure his presence at all, (notwithstanding we read that the devil is so bold, as he dares to come into the presence of Almighty God) but he skuds out of the possessed, as soon as ever he hears but tidings of the priests coming.  
Gordianus the Emperor had a daughter possessed with a devil, and hearing that they had sent for Tryphon to come, and exorcize the maid, 
Thyrae: 181.  the devil did not endure forsooth to look him in the face, but trusses up, and away, ere the holy man could come. Some stay till the Exorcist be come within view, fearing (as seems) cozenage, lest for one an other should come: and as soon as he sees by his nose, that it is his good master in deed, he slips closely away, without taking any leave. Thus did a whole legion in a young man serve Bishop Arnolphus: Quae mox viso Arnolpho episcapo discessit, 
Ibid:  saith Thyraeus: no sooner had the devil descried his good face, but he was gone.  
Some puny rash devil doth stay till the holy priest be come somewhat near, as into the chamber where the daemoniack doth abide, purposing, as seems, to try a pluck with the priest, and then his heart suddenly failing him (as Demas, when he saw his enemy Clinias approach) cries out, he is tormented with the presence of the priest, and so is fired out of his hold, to his greater disgrace.  
This is an huge virtue in a priest, that casts so far off: we do not read that the daemoniacks in the Gospel, did ever thus skud from our saviour Christ; but that is to little purpose. God needed not so much to grace his son, who by the power of his divinity, was able to manifest himself, to be the power of God: but our Exorcists being deemed in most places of the world, for no better than juggling mates, there is great reason pardy, they should be graced with more graceful miracles, than ever were accomplished by our saviour Christ.  
This frighting, and tormenting power in presence of a priest, is not given equally to all alike, as the devils themselves are not all of a pitch. If he be an old sturdy devil, & stand out the priests presence, then as the priest hath this tormenting power in more especial measure, and approaches in person nearer to the possessed, the more is the devil in the party afflicted, and tormented. Trayfords' devil being a tough weatherbeaten spirit, was not much moved at the presence of Stamp the priest, who had this tormenting power as seems but remissis gradibus. But when Edmunds came, and had invested himself in his holy robes; hear how the devil fared, in Edmund's own terms: jubet sacerdos ita ubi erat sacris indutus vestibus, ante se infirmum constitui. Edmund's commanding in his sacred gear to bring in the daemoniack, and set him in his presence. And mark what followed: Hic ille toto corpore contremiscere, et horrere, et aestuare caepit. Instantly began the possessed to tremble, to have horror, and rage through out his whole body. This the devil suffered, at the mere presence of Edmunds, not only before any dreadful exorcism were thundered against him, but before any word was spoken by the Jesuit.  
Dibdale the priest removes from Hackney to Fulmer in the night, and carries his trinket Sara behind him on a horse: she felt herself so tormented with heat, sitting behind him, as she had much ado to be kept from falling from her seat.  
Hear the object was near, the power wrought the stronger, but you shall see this power extended itself much farther, than thus. Trayford comes behind plodding upon a jade, and this tormenting heat from the person of the priest reaches unto him: he felt such an exceeding burning in his head (saith the author of the miracles) as he cried all the way as he road water, water, and yet we find this remove was the 8, or 9, of November, when men do not commonly surfeit of heat. This sprite-tormenting virtue, is so top full in the body of a priest, and of so potent an activity, as many times it runs over, and many times issues from his person, as beams do from the sun, without his own privity, or sense. And it hath not the qualities of Stygian fire alone, to scoreh, burn, torment, and fugate the devil, but it hath a power Antiperistian beside, to repel, and bandy back the devil into his kennel again: and this without any action, motion, or intendment of the priest: so as a priest may baffle a devil standing stone still, without stirring hand, or moving a foot. This befell to Hilcho, Trayfords' sneaking devil: who finding his corner grew too hot by the bodily approach of the Exorcist, would feign to refresh himself have come out at Trayfords' mouth, but peeping out, & finding the priest's mouth approaching somewhat near, suddenly bolted back again, as a coney from a net, and was feign to slip out closely at his right ear, in the fashion of a Mouse. This Dibdale the priest neither knew, nor dreamt, that he had reverberated the devil with the direful power of his holy hellish mouth, but Sara, Trayfords' devil-felow, saw the attempt of the devil to come forth, saw his bandy back again, and saw his going out at Trayfords' ear in the shape of a Mouse, and discovered the true cause, why he came not forth, for the nearness of the priests mouth, to the mouth of the possessed.  
Now if any man will ask me, how it comes to pass, that any devil could stay in the body of any party possessed, whom the priests did visit, considering this frightful scorching heat, that issuing out of the body of the priest, did scald, and torment the devil, when the priest drew near, and did make him to tremble, quake, and rage, as you heard in Marwood's devil: I answer, that the devils, as you have heard out of Thyraeus, were not all of a temper, and constitution alike, but some could endure these scorching flames of the priests, better than some. Next, the priests had not this hell fire all in a degree, but some burned the devil near at hand, some a far off, according to the proportion of hell fire, that was in the priest: and thirdly the priests did many times by their sovereign power of priesthood, hold the devil in by force, for his greater torment, and manifestation of the power of the Romish Cath: Church, and first did toast, and broil him well with their own hell fire within the body of the possessed, and then did lay cart-loades of fire, and Brimstone upon his back, and sent him to be broiled 1000 years in the pit of hell.  
The Lancashire devil in the wandering wench, of whom you heard afore, cries out, that he was scalded, and tormented by the priest, and desires he might be gone: the priest tells him he shall not, but that he would torment him still: and when he had so done, lodged him (as you have heard) in a most dangerous desperate place. Now it may be wondered by some plain witted folks, how the body of an holy priest doth catch such a fire, that all the parties possessed did still complain they burned: and this burning was so sore in Fid, and Sara, as the marks thereof are at this day to be seen.  
These questionists must be sent to the Cath: Church to school, to learn to believe, and to make no curious speculations: and sure it is without doubt, that a fell-burning heat they had in their bodies indeed, and the nearer they did approach to Fid, and Sara, the more they felt their heat: yet not to let any reasonable man go away unsatisfied, we will take a little pains to open the case. True it is, that this devil-burning heat in the priests, could not be any elementary fire: for that no element can effectuate beyond his own sphere, and a devil having in his nature no elementary combination, it is not possible he should receive from any element any sensible impression. Much less can it be in the power of any natural innate heat, to torment a devil, for it fits not to calor natiws, to scald, or broil at all. A celestial heat lest of all can it be conceited, for that his influence is sweet, and helpful, tending to generation. There is but a fourth fire left, and that is the fire of hell, which being disputed, and resolved by deep divines, to be neither natural, nor mixed of elementary condition, but the coals of God's wrath, and fearful indignation, if they carry in their bodies an heat, that doth vex, and torment a devil, wheresoever they find him, it can be no other, than the heat of hell: for what other fire can vex, and torment the devil? I would be sorry they should be concluded of so hellish a disposition: it is far better to take it, as Sara, and all the rest of her fellow comedians do contest: that all was a Stygian comedy to make silly people afraid. A fire indeed she felt, from the spritely power of the Priest, but it was of a more gentle, & pleasing impression. And for that other part, that she played, feigning that she was burned, and tormented at the presence of a Catholic priest: that had she learned from the wise prompting of her skilful masters the priests, who did still harp of that string in their ordinary narrations of strange possessions beyond seas, that the possessed could not endure the presence of a Catholic priest, which she as an apt scholar observed for her cue, and acted it as comely, and gracefully, as you have heard. Thus much of the power of their bodily presence.   

CHAP. 14. ¶ Of the strange power of a Cath: Priests breath, and of the admirable fire that is in a priest's hands, to burn the devil.  
PLinie in his natural story, tells us of certain people, that do anhelitu oris enecare homines: Kill men with the breath that comes from their mouths. Scaliger recounts a whole lineage of men, that could oculis fascinare: bewitch with their eyes, though they did not touch. The Leno in the comedy, is noted to be of so strong a breath, that he had almost blown down the young gallant, that stood in his way: but the Poets tell us, that hell hath a more deadly breathing then all; so as if a bird do by chance fly over the Stygian flood, she is queled with the smell, and falls down stark dead. We have here to acquaint you with a breathing company of priests, that for potency of breath, do put down Pliny, Scaliger, the bawd, 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, then abide his smell.  
Now what a monstrous coil would six or seven ignivomous priests keep in hell, if they should let lose the full fury of their blasts, as Aeolus did upon the Sea, and distend their holy bellows in consort amongst the poor ghosts, were it not a plain danger, that they were likely to puff all the devils out of hell? Mengus the Canonist for hell, gives us a rule, that if the devil be stubborn, & will not obey the formidable exorcism of the priest, then that the priest shall os suum quam-proximè ad energumenum admovere: bring his mouth as near to the possesseds mouth, as he can, and by that time the devil hath tasted on his breath, if there be any life in him, he will be glad to stir.  
Hear now you see the reason, why Trayfords' devil rebounded at the dint of the priest's breath, and was so glad to get him out at Trayfords' right ear like a Mouse, rather than he would come out jump against the priest's mouth. The little children were never so afraid of hell mouth in the old plays painted with great gang teeth, staring eyes, and a foul bottle nose, as the poor devils are scared with the hell mouth of a priest.  
Take an example from Sara Williams of the vigorousness of their breath, she lay (saith the penner of their miracles) past all sense in a trance, being utterly bereaved of all her senses at once, the priest no sooner came near her, but she discerned him by the smell. Was not this (trow you) a jolly rank smell, that was able to awake a poor wench out of a trance? Verily these do out-smel the devil by far. For though the devil hath (as is commonly reputed) a fell rank smell, yet I never heard of any, that could discern a devil by his smell.  
The like sovereign smell is in the sacrament of their mass, for Sara could always (saith our author) very exactly reckon up how many had communicated, by discerning them by their smell. But for this they may have an easy evasion, happily they had been so deep in the chalice, as a quick scented man might have savoured them a far off without help of the devil. Their breath which is nothing, but air exhaled from their lungs, being as you see of this affrighting power over the devil: what may we deem of the power of their holy hands, if they come once to be applied to the devil?  
First, their holy fingers had in them the same divine power, if not in an higher measure, that we read to have been in our saviour Christ, with a bare touch of their finger without any other ceremony used by our blessed saviour in like case, they restored hearing, and sight to their patients being blind and deaf. So hath the Miracle-Maister clearly set down, that Sara being bereaved of all her senses, as in a trance, the Exorcist toucheth her ears, and eyes with his finger, and she sees and hears.  
This is but a flea-biting to that which (Ignatius his great grandchild) Edmunds exploited with his holy hand. Jupiter armed with his dreadful thunder, never made hell so to crack. Hear it through the Jesuits own trumpet, as himself hath proclaimed it to the world. Vix dum exorcismos in choare manusque imponere capiti, cum ille statim furere, in altum erigi, manibus pedibusque elaborare, sacerdotis manum depellore, omnia complere vocibus, iuramentis, maledictis blasphemis. Edmund's had scarcely begun his adjuration, & laid his hand on Marwood's head, but he presently falls into a fury, stretches out his body, beats with his feet, and hands, snatches at the priest's hand, makes all to ring with crying, swearing, & blaspheming. This was well roared of a young devil for a praeludium to the play, upon the bare touch of Edmund's hand. But mark when the devil grew hot with the continuing of this holy trick, and of hell (Edmund's hand) on his head still, Sacerdos officium reparat manum in capite tenens, the priest falls a fresh to his work, holding still his hand on the possesseds' head. Now gins hell to work. Hic novae tragoediae, inusitatae voces, & verba in omnium auribus insonant. Quid non venitis, daemons (inquit) et tu Pippine (quod nomen erat infestantis daemonis) non vindicas? nihil opis, nihil auxilij in inferno reliqui est? auferte oitò miserum, flammis tradite, sin minus communem hanc contumeliam vos non vultis, aut non potestis vindicare, tum iacula, gladij, cultri confodite me, ignis, pestis, canes, malum confumite. Domus non corruis? neque dehiscens me vult terra absorbere nec de caelo fulmen aliquod pessundare? Quis hoc tolerare, quis tantum incendium pati, quis ita (uti mill unguibus) discerpi unquam visus est? that is: Hear strange tragical exclamations filled all our ears. (devils why come ye not? and thou Pippin (which was the name of the tormenting devil) dost thou not revenge my quarrel? is there no aid, no succour left in hell? Take me miserable caitiff, and hurl me into the infernal flames: but if either you will not, or cannot right this disgrace, than you lances, swords, and knives dash through me: fire, dogs, plague, mischief consume me, house fall upon me, earth swallow me, lightning from heaven devour me: who can bear my burden? who can endure my heat? who can be thus torn in pieces, being rend with a thousand nails? Who would not think that he heard Hercules furens, or Ajax flagellifer newly come from hell? Was ever Prometheus with his Vulture, Sisyphus with his stone, Ixion with his wheel in such a case? Did ever the God-gastring Giants, whom Jupiter overwhelmed with Pelion and Ossa, so complain of their load? Or Phaeton so bellow when he was burned with Jupiters' flames, as poor Marwood here bellows, and roars under Edmund's fiery flames, and all with the only touch of his head with his Ignatian hand? Was it not by divine Oracle, that his masters name should be Ignatius, when his disciple carried such an unsupportable weight of hell fire in his hand? Will not his hand be an excellent instrument for Lucifer in hell, to plague, broil, and torment his infernal fiends, that hath such a fiend-tormenting power here on earth? Now here pitiful Marwood go on in his direful notes.  
A page (inquit) manum illam cum omnibus daemonijs. Take away that dreadful hand, in the name of all the devils in hell. Vt me vexas et torques, nunquam sine cruciatibus sine incendio esse patience? How dost thou vex, how dost thou wring me? thou art never but plaguing me with torment and fire: Then cries he out of his head, his heart, his bowels, his bones. Manum tamen non dimittit sacerdos: Yet Edmunds would not be moved to remit his hand: but gins a new chase. In sequitur manu per tergum, & cet. He pursues the devil down along his back, his reins, his close parts, his thighs, his legs, usque ad talos, down to his ankle-bone: Thence he fetches him back again, with a Susurrare, down his knee, his belly, his breast, his neck, and there grasps him round about the neck, with both his holy hands, which cast the devil into so strange an agony, and passion: as Edmunds himself breaks forth into an exclamation: Deus imortalis quanta tum ille passeus fuit? nec mill hominum linguas explicare posse existimo. Good God into what a passion was he then cast? not the tongues of a thousand men (I imagine) can express it.  
A little taste of the inexplicable agony he gives us by this, that the sweat that flowed from Marwood's face, was in such current streams, as it was the office of one man, to stand, and dry them up. Digitus Ignatij est hic: this was the finger of Ignatius devil indeed, to teach a young Popish Rakehell so cunningly to act, & feign the passions, and agonies of the devil; that the whole company of spectators shall by his false illusions be brought into such commiseration, and compassion, as they shall all weep, cry, and exclaim, as loud as the counterfeit devil; and the end and plaudite of the act, must be this. O Catholicam fidem! O fidem Catholicam, vereé fidem, sanctam, castam, operatricem fidem: tu daemonibus terribilis, inferno formidabilis, tibi cedunt cateruae, legiones daemonum country miscunt ad tuas voces, tuas voces insuperabiles fugiunt, horrent, & te audire nolunt. That is: O the Catholic faith, O the faith Catholic, truly faith, holy, pure, powerful faith: Thou art terrible to devils, formidable to hell, troops submit to thee, legions of devils do tremble at thy voice, they fly from thy unresistible command, they quake, and dare not abide thy sound. Now by that time Sara, and her play-fellows be come upon the stage, & have told you, how they were burned, and handled likewise, I doubt not, but you will help their plaudite with an O to: O diabolicam fraudem! O fraudem diabolicam! O diros actores! O ineptos spectatores!  
Sara was content to play the she-devil, touching your presence, and approach, and to grace you with an Oh I burn, oh I cannot abide the presence of a Catholic: mary when you came nearer, then in manhood you should offer, or she in modesty suffer, as to hunt her with your holy hot hands, she could in her womanhood have been content you would have forborn: but that way lay your game, and therefore there was no remedy, but you would have your hunting sport. Your game being by hot chase embossed, did commonly take soil, and there you let him lodge, and hunted him a fresh upon the old foil, and counter too, which none but curs of an impure scent will do.  
Sara saith, you began with your fiery hands at her foot, and so up all along her leg; so her knee, her thigh, and so along all parts of her body: And that you followed the chase so close, that it could neither double, nor squat, but you were ready to pinch.  
Was this a fair chase for holy anointed priests to make, especially with those holy hands, that had instantly before celebrated the holy mass, blessed the chalice, made (as they suppose) a new God, elevated the host, handled, and divided the very body of Christ, to bring the same holy hands piping hot from the Altar to the chair, where Sara sat at mass, to seize with the same hands upon her toe, slip them up along her leg, her knee, her thigh, and so along all parts of her body, till you came near her neck, and by the way with the same holy hands, to handle, pinch, and gripe, where the devil in his black modesty did forbear, till you made her cry oh: and then you to cry, O, that oh is the devil. Now the great devil pinch you all for me, and that I may say without malignity; for I well know he dares not: you are so devil holy all over, head, heart, and hands, that the devil dares not come near you: and therefore you need not to care a rush for either devil, or hell, for you will either with your holiness make holy both the devil, and hell, or make him cry oh, when you come there with your holy pinch.  
Fid Williams doth complain (look in their own confessions) that with your holy hot burning hands, you did hunt the devil counter in her too: and did toe-burne, shin-burne, knee-burne her, and so forth, till you made her cry oh: for they were the sweet pair of your holy devils, that were always in chase.  
And here we see the cause, why Trayford was soon dispatched of his devil after a bout, or two, and was never devil hunted from toe to top, with your holy hot hands: nor Ma: Maynie was never troubled with this pinching sport: but Sara, and Fid stuck long in your fingers, or your fingers about them; and ever & anon they were at the holy chair, and this dislodging, coursing, and pinching, the devil was still in their parks. Alack, the poor souls had no worse devils, than trayford and Maynie had: for Maynie had the sovereign Dictator of hell in him; but their walk was fair for your course, their game pleasing, their suit hot, your sent fuller: and therefore no marvel, though your dogs being curs, did hunt riot so often after this fallow dear.  
And here I must remember you, that you were so fiery hot, and so sharp set upon this game, that you forgot your Masters, Mengus, Thyraeus, Sprenger, Nider, and all; and did as schoolboys do, when they have an otium to play, give a shout, and for haste of their sport, cast satchel, books, and paper, behind at their heels. For in your grand probato, when Sara at my L. Vaux his house, was to receive her solemn grand exorcism, and so be quit the Court, this high day being held for her final quietus est: where you should have had special regard to have dignified, and graced every holy Engine in his due order, and place, serviceable to this great work, (as the Amice, the Albe, holy water, holy candle, the cross, Brian's bones, and your Ma: Mengus his formidable devil-whip above the rest) you having Sara your game set fair in her form, for joy, and shout of your sport, could not abstain, but like Lycurgus his Hound, that having an Hare, and a kitchen pot set both before him, left the Hare, and ran to the pot, and thrust in his head up to the ears: so you having in your hand your Ma: Mengus his dreadful book of exorcism, entitled worthily Fustis, fuga, flagellum daemonum: the cudgel, the whip, and the flight of the devil: (lo the furious force of your fiery heat) threw Mengus your devil-whipper away, and ran unto Sara, and with your burning hands catched Sara by the foot, and so fired the devil along, till you made him slip out, where on man must name.  
Now a few questions I must soil, 
See the book of miracles.  and then I will proceed to your holy gear. 1. It may be asked, how your hands came so holy, as to shine at the top of your fingers, like unto the sun. Wherein you shall hear a piece of a Dialogue between Fid, and Ma: Maynie, their captain scholar: who sitting by Fid his pew-fellow, and a priest hard by them: did affirm, that unto his sight the priest's finger, and thumb, did shine with brightness, especially on the inner sides: whereunto the priest answered, that it might well be so, because (quoth he) they were anointed with holy oil, when I was made priest. At which words Fid laughing, and calling Ma: Maynie dissembling hypocrite; the priest said, It was not Fid, but the devil, that did so laugh, and rail. here you see a plain reason, how the priests hand comes shining, and holy, & hath this pinching holy quality in it, to cause a wench cry oh, and he that will laugh at this reason, may hap to catch a devil. 2, If any curious merry head will demand, what needs the Amice, the Albe, holy candle, holy cross, holy brimstone, Brian's bones, the sacrament the cross, Salue Regina, S. Barbara, Mengus his devil-whip, his devil-club, his fray-devil, and the rest of that infernal rabble, since the only holy hands of Edmund's the Jesuit alone, hath power alone to rouse, hunt, chase, baffle, broil, & toast the devil, and to make him to roar, that hell itself did quake, and tremble, scud, and fly from his holy hand alone, more fearfully, and ghastfully then ever poor Mouse did tremble, and fly from the sight of a glaring Cat.  
To this I answer, that as all stars do not participate alike the light of the sun, so all holy priests do not receive alike the influence of this hel-tormenting fire, but as they come nearer to that Fons caloris, Origo luminis, Oculus caeli Ignatius, the fountain of this holie-devil-driving heat, as his name doth import, (as Edmunds his grandchild did) so are there more potent, and abundant beams of that miraculous fire communicated unto them, able to fry, and broil all the devils in hell: and as they stand farther off from the pure rays of his hell-fiering face, so they are as the moon, but spotted, and sprinkled with this satanical flame. 3, If this will not content you, but you will pursue me with questions still, and know why Edmunds, Dibdale, and some other, who had the devils plenty of this devil-frying heat in their holy hands, did not dispatch the devil quite, and fire him out of his den at once with their holy hands alone: but elongated their work, & took in the Albe, the amice, holy candle, holy host, and all the lousy holy wardrobe to assist in the holy work: I answer, this was their good nature, to take in those petty implements, and to do them some grace, that their mother holy Church, whose hangings they are, may thank them for their labour, especially considering they grow now adays somewhat fully for want of clean use. And lastly, if they should have dispatched hastily, much good hunting sport had been lost, the pleasure had been short, the action by facility would not have been so admirably esteemed; the holy Church had lost their applause, and the grace of the action by sudden quick passage, would have received much eclipse, and diminution. And so I proceed to view their holy implements.   

CHAP. 15. ¶ Of the admirable power in a priest's gloves, his hose, his girdle, his shirt, to scorch the devil.  
GEntle Reader, thou must not marvel to hear those supernatural powers, spoken of before, to have been lodged in the bodies of holy priests: considering that as the plague doth infect, and hang in implements and garments, and the leprosy upon walls, and beams of houses; so we find those powerful virtues, which showed themselves apparently in the constitution of the Priests, to transfuse themselves, and inhaere as effectually, in the priests gloves, their hose, their girdle, their shirts, their rags, their patches, yea in the water that some of their powerful hands had been washed withal. So as these holy companions, if they had been metamorphosed into Fishes, as Ulysses' followers were turned into swine, they would have proved notable good codfish, of whom the Fishermen report there is no part within them, nor without, that is bad.  
A little I doubt me old Thyraeus is to blame, who painting a whole chapter with the glorious parts, and qualities of an Exorcist, intituling his discourse De conditionibus Exorcistarum, he is silent in this Maister-qualitie infixed in the temper, and mould of a Priest, or received from his splendent unction, that he should have this dreadful fire, to burn out a devil, and so by convivencie doth smother it in his garments, and implements too. Thyraeus was of some watery, and earthy constitution, and likely doth cantle all Exorcists by himself. Sure I am, we find them as lively, quick, and mighty in operation in their exterior ornaments, as in their interior complexion, & therefore we must not do them that wrong, to bury them in oblivion.  
Maho, Saras chief devil, with much ado was compelled to tell his name: and the first word he spoke, was out of Saras hand; then was one of the priests gloves taken, and put upon her hand, Maho durst not abide it, 
Page, 12. of the book of miracles.  but went his way strait: and he was so scared, as we do not find, that ever he came there after. It seems he had stepped thither only to grace the priests gloves: for you have observed, that her hand was none of his ordinary haunt: or else, if he could not endure the glove by reason of some scenting quality, the priest's hand had left behind him, we may imagine the priest had been using his hand holily, and well: when it savoured so strongly that the devil could not abide it. And now it is not without great cause as you may see, that our Catho: Gentlewomen here in England do hold in such dear esteem our wandering Cath: priests, enriching them with guilt rapiers, hangings, girdles, jerkins, and coifs more beseeming a noble man, than a juggling Impostor to wear, if they receive no other possessive kindness (whereof we all see they be no niggards of their store) yet this recompense at their pleasure they may entertain, to have a precious pair of priested gloves, so sprightly perfumed, with the pure odour-spicing from the hands of a hot ghostly father, as they may use for a sure preservative against any sparrow-blasting, or sprite-blasting of the devil. This precious odour against a devil, that doth continually issue from their anointed complexion, doth not only ascend, into their upper, and extend itself into their utter ornaments, as into their gloves; but it descends also, and distills into their inferior habit, and for want of a fit receptacle, is ready many times to drop out at their heels. Dibdale Saras ghostly Father, had of his fatherly kindness lent his ghostly child a pair of his old stockings, that happily had seen Venice, & Rome; 
Page, 5, miracle book.  she as a spiritual token of his carnal kindness, doth wear them on her legs: see this odoriferous virtue, in what exceeding measure, it had descended down, and filled the very seams of Dibdales' hose. Saras devil had been very turbulent, and stirring in her body, and was to be delivered down to his base lodge, he passed quietly down till he came at her knee, and coming down hill too fast, slipped ere he was aware into Saras leg, where finding himself caught within the priest's hose being on her leg, he plunges & tumbles like a Salmon taken in a net, and cries barro ho, out alas, pull off, pull off; off in all haste with the priests hose, or else he must mar all, for there he could not stay: & all haste was made accordingly to ease the poor devil of his pain, and let him lie at his repose: and was not this a goodly gin to catch a woodcock withal, & cause him to shoot out his long bill, and cry, O the virtue of the priesthood, o the power of the Catholic Church, when they saw with their own eyes the hose hastily snatched off, heard with their own long cares Saras devil cry oh, beheld her leg quiet, when it was bare without the house: & observed how reverently the priests touched, handled, and bestowed the hose, when it was of, and with what elevation of their eyes to heaven, they finished the wonder.  
I cannot but wonder that in the heat of their zeal, love, and admiration of the holiness of the priests, the spectators did not run upon them at once, as the daughters of scaeva the Jew, did upon the Exorcists; and of pure holy zeal, rend, snatch, and tear off all their holy apparel from off their backs, even unto their bare, and catch, and carry away some a piece of the priest's coat, some a rag of the amice, some a patch of his breeches, some a corner of his shirt, and lay them up in an holy casket for relics, against a rainy day. The priests themselves, do full devoutly casket up as homely, 
Page, 5, ibidem.  and brayed wares, as these God wot. Hear make you no doubt, but all more than comely haste was made, to pull off Dibdales' hose, that the devil might quickly cabin in his lodge; for there was the devils covert, where they were said to rouse him, when they came to the next hunt, with their fiery holy hands, which was not long intermitted (as the wenches do woefully complain) the priests having a rank itch in their fingers, to be fiddling at that sport.  
You are next to be informed, that this devil-killing virtue did not lie in the priest's head only, as the poison of an Adder doth; nor yet in his tail alone, as the light of a glow-worm: but was universally diffused over all, and every part of his body, and so transfused into all, and every part of the apparel, that came near his body. 
See Edm: practat.  Campians girdle that he wore (as seems) at Tyburn, (and I wonder how they miss the rope, that embraced his holy neck) being enriched with an outlandish grace, that it came from Jerusalem, (as Fa: Edmunds tells us,) and had there girded about the sepulchre of our saviour Christ, shall tell you stranger news, than Dibdales' stockings did.  
Marwood's devil being a stiff resty spirit, of kin (as seems) to a malt-horse of Ware, that will not out of his way: had been conjured at Hackney by Stemp, and other priests, by the space of a month. Mengus his club, his whip, his scare-devil, had been many, and sundry times assayed, the invocation of the blessed Trinity, many times used, Missa de spiritu sancto, (Edmunds own words) celebrata: A choice mass of the holy Ghost had been celebrated, dreadful infernal exorcisms had been thundered abroad, Hic tamen nihil quicquam sentire visus est: The sullen spirit, seemed not to care for it a rush. But when Edmunds came in accepto bissino quodam funiculo, quem ipse Edmundus Campianus semper secum gestabat, & in sacrificijs utebatur (quem salvatoris sepulchrum vinxisse Hierosolymis solebat dicere,) hunc Sacerdos ad latus applicuit: Ad cuius contactum hic statim trepidare, et conturbari coepit, doloremque eius presentia in aliam corporis partem concessisse, qua ille re perspecta energumenum esse manifestò deprehendit. Taking in his hand, a certain silken twist, which Fa: Campion did always carry about with him, and used it at the celebration of the mass; and which he often said, had been at Jerusalem, and girded our saviours tomb: applied the same gently to Marwood's side; at the touch whereof, he presently began to tremble, and turmoil, and the pain of his side shifted into a new place, whereby Edmunds discerned, that Marwood was a Daemoniack in deed.  
What a wonderful Saint-maker is Tyburn by this, that in a quarter of an hour shall miscreate a Saint, whose girdle, or twist (provided it be worn by the old Saint at the gallows) shall put down at scaring of a devil, Mengus his club-devil, whip-devil, scare-devil, the mass, the invocation of God our saviour Christ, the holy Ghost, and all? I do very much marvel there were never strange miracles performed by the wood of those trees, considering it hath been blessed by some of their sacred bodies, & bedewed with their last spriteful breath, which have power to infuse their sovereign virtue into more remote objects, and into things of as hard, and repugnant a consistence. It seems they have changed courses with the transfusion of miraculous virtue, imagined by their idle brains, to issue from our blessed saviour, at time of his death: whose coats, that he wore at his blessed passion, thy leave as bare, and naked, without any powerful miraculous virtue at all, & bestow all his divine influences upon the holy cross: Contrariwise, these communicate all the riches of their miraculous graces upon their girdles, and clouts: and leave nothing for the poor gallows, to grace them withal.  
But this holy potent girdle is not thus barely left: You shall hear Edmund's gracing it in an higher strain. Patris etiam Camp: sacrum illum funiculum ad latus, & os unus ex circumstantibus admovit: quin ille iterum vehementer execratur, et detestatur omnes eiusmodi res, ore discerpit, mandit dentibus, conspuit, daemoni commendat illam rem, quae tantam ei molestiam faceret, tantum excruciaret, corpori, & animae ad omnia extrema perpetienda causa esset. One of the bystanders takes father Campian his sacred girdle, and with it touches the mouth, and side of the possessed, he again curses, and detests all manner such gear, he tears it with his mouth, bites it with his teeth, spits upon it amain; wishes the devil take that ill-favoured thing, that troubled him so much, vexed him so sore, and was the cause of his extreme torments, both in body, and mind.  
Now take with you, I entreat you, a short, and sweet Dialogue, between the Jesuit, and the devil. Sed quid nam (inquit Sacerdos) pessime daemon, fatêre veritate (non quod ego abs te, qui mendax ab initio fuisti, veritatem volo discere) quid isto funiculo ita torqueris, qui vel fortissima quaeque mundi tam facilè contemnis? Unde ergo venit? Wicked fiend (saith Edmund's) come on, go to now, & tell true (not that I desire to learn truth of thee, that hast been a liar from the beginning) what is the cause thou art so cruelly tormented with this girdle, who dost not care for the potentest things that are in the world? whence then proceedeth this? Thus far Edmunds the devil signior: now hear Edmund's devil junior, or Marwood, Edmund's ghost? Hierosolyma (inquit) bene novit, ad quem pertinuit; Tiburnus non ignorat (qui locus erat, ubi pater ipse Camp: martyrio coronatus erat.) Tum Sacerdos astantes compellat: testes inquit estote, patris Camp. clarissimi martyrij, cuius hic vel minutissimus funiculus, quem ipsi prius in vita nunquam viderant, tantas illi faces miserat. Jerusalem (quoth the devil) knows whose girdle it is. Tyburn (the place where Fa: Camp: received his crown of martyrdom) is well acquainted with it. here Edmunds calls aloud to all the standers by; bear witness my masters of Fa: Campians most glorious martyrdom, whose smallest cord, which before that time, they had never seen with their eyes, hath cast the devil into such an heat.  
See here three most grave, and authentic witnesses of a Romish Saint: jerusalem, Tyburn, and the devil. And the poor gulls, that held the candle to the devil, called in for the fourth, to make up a mess. Campians Saintship had been in a fair taking, but for the gallows, and the devil; and would it not do any man good, to be thus Sainted from hell?  
And now the devil was a Sainting, and that his hand was in, it was much overseen of Edmund's the Presenter, that he did not name him, Story, Felton, Sommeruile, Arden, Parrie, & Lopez, & the rest of that Saint-Traytorly crew, whom Tyburn, and the devil were as familiar withal, as with S. Campian I wis; and knew as well the causes, motives, and end of their Saint-ships alike: the devil himself having been the Author, & inspirer to them all, and therefore no doubt but he would have been as kind to them, as to S. Campian; and the more the merrier, & the greater shout, & applause would have been of the holy Traytorly rout, that were lookers on, and the Echo the shriller when they cried: O Catholicam fidem! O fidem Catholicam! and if they be not already sainted with the devil, (as I trust if they be dead, God gave them better grace,) but if they be living, and stand as lewdly affected to these diabolical cozenages, as here they did, when they held the devil, alias Edmund's the candle: it is to be heartily wished, they were sent to the Creator of the Romish Saints, Tyburn their Coronator, by him to be conveyed, where God's mercy shall design.  
But the close of this Dialogue between Edmunds, & the devil, or the devil Edmunds, and Edmund's the devil, for he played both parts himself, is the pretiest of all. Campians dreadful girdle had so heat the devil, and intoxicated his brain, as it made the devil to cry out, as you have heard. O me stultum et infelicem, qui ista dicerem! O fool, and wretch that I am, for saying thus much! Hear you see the devil was clean gone, and confesseth himself to be out of his wits. And this was but an admotion, or touch of the girdle; what would this sacred twist have done, if it had girt the devil about, as it girt our saviours Tomb at Jerusalem: verily it cannot be imagined, what hel-work it would have wrought: the devil had certainly become a bedlamit at the least, and then his keeper would have had somewhat ado; the club, and the whip, and all must have walked.  
Mean while Campians Saint-ship comes of a fair house, and hangs by a goodly threefold thread. For the devil here now when he dubbed him, and proclaimed him a Saint, is in Edmund's censure a liar, in his own confession a fool, and by imputation a devil: and so he was created by a devil, a fool, and a liar: and these three in one was none, but Edmund's alone, the Author, Actor, and penner of this play, who deserves as worthily to be crowned at Tyburn, for this foolish, fond, impious diabolical fascination, and to be proclaimed from hell for an infernal Saint, as ever Campian, & his complices did.  
I have their shirt behind, as the last service to the devils nunchion. Which because it is not so cleanly, as I could wish, Fid (the laundress to these devils incarnate) shall serve in this dish. Fid was washing in Mistress Peckhams' kitchen, a buck of foul clothes: 
See her examine:  amongst the which, was one of the priest-Exorcists shirts: the devil comes sneaking behind her, trips up her heels, and pitches her on her hip, and upon that advantage, takes possession of her (as it seems by the story,) for from that fall she grew to be possessed: And wot you why the devil played her this unmannerly sneaking trick. The Miracle-maker tells us, it was because she was washing out a foul shirt of one of the priests, and what further matter, their examinations may with less offence to your modesty report, than myself. I proceed to their priestly attire.   

CHAP. 16. ¶ Of the wonderful power, in a priest's Albe, his amice, his maniple, his stole, to whip, and plague the devil.  
THe Heathen, who saw not God, and things intelligible with a clear eye, but with the owl-light of nature, and glimpse of their own discourse, did deem of spirits, and devils, that they were aëreae substantiae, of an airy patible substance, or else that they were the spirits of naughty men departed this life. According to their dim conceit they had superstitious devices, by sacrifices, and charms, placandi manes, and imperandi both; sometime to please them, sometime to command them, as you may see by Virgil, and other Poets, in Aeneas, and theseus' descensions into hell. Their pleasing, and soothing their angry daemons was by sacrifice: their controling, checking, and commanding them, was by charms, fumigations, execrations, lights, sacred vestments, and sceptres of their consecrated priests.  
Our papism, the corruption of the sincere worship of Christ, being nought else but a perfect apisme, and imitation of gentilism, & heathenish superstition, doth nought else but play over all the toys, tricks, and trumperies, of ethnic superstition again: especially in this matter of scaring, tormenting, & afflicting of the devil, not only with the body, breath, smell, touch, but with the ordinary apparel, as hose, gloves, girdle, shirt, & as you shall now hear, with the exterior ornaments of a sacred priest, as his amice, his albe, his stole, and the like.  
The difference between a Pagan, & a Popish priest, as I take it, is this, that the one doth seriously, and in good sadness persuade himself, that his hallowed person, charms, and consecrate attire, as his sceptre, his crown, and Albe, doth awe, terrify, and depel the devil indeed: the other doth not in earnest so think, or dream, but doth know the clean contrary, that there is neither virtue, ability, nor proportion in any of these gewgaws, to move or still the devil no more, than there is in a white sheet to scare a sober man; but doth only of impious policy act, fashion, and play them, ad terrorem incutiendum, & fucum faciendum populo, to gull, terrify, and amaze the simple ignorant people, and by bringing them into an admiration of the power of their priesthood, the sanctity of their attire, and the divine potency of their Romish Cath: church, by this means to enchant, & bewitch their innocent simple souls, & so to offer them up for a pray to their great idol at Rome.  
See Tirrell, Stemp, and Thomson, three Rectors of this devil tragedy do put off their Roman vizards, 
See Tirrels exam: and Fids.  & tell us jump as much. It was their good nature, or rather Gods good grace, they should deal so plainly with us: but we need not be beholden to them, for this necessary kindness one jot: for by that time all the parts of this tragedy have been acted on the stage, you have never a child of ten years, that is a looker on, but will see, and discern their gross packing, rude bungling, and palpable juggling so apparently, as he will dare to take the devil by the vizard, & play with the fools nose, and cry: away with the priest, and the devil, they have marred a good play.  
We are now come to their hunting, and chase the devil with their holy attire. In a well sorted cry of hounds, the dogs are not all of a quality, and size: some be great, some of a middle, some of a low pitch: some good at a hot chase, some at a cold sent: some swift, and shallow, some slow and sure: some deep and hollow mouthed, some very pleasant, and merry at trail. So is it in this consorted kennel of hell, and in these direful engines, & machine's of the Romish Church, to rouse, chase, and torment the devil. The body, & hand of a sacred priest, ye see are greater torments to the devil, than hell. His girdle, gloves, and hose, they are the devils scorpions, & whyps (as nearest unto the origen, and fountain itself) but his exterior ornaments (though ornaments of his office, as his Amice, his Albe, his stole: yet being more remote, and so participating the virtue of the priest, but in weak degrees) be in this devil-hunting sport, in stead of little beagles to fill up the cry; and yet by your leave, sometime they give the devil a shrewd pinch, and therefore they be worth the whistling out, and not to be left in the Pope's kennel at home.  
It is not a light argument of the sacred power of an Amice against a spirit, that the reporter of the Miracles tells us; that a priest laid it upon Saras face to prevent illusions: and that a spirit puffed at it, 
Pag. 32.  and could not endure to let it alone. It had as seems a choking quality to suffocat a devil: and indeed Lusty Dick, that devil, for all his lustier parts, had endured a shrewd chase by a long exorcism a little afore, and showed himself a lusty stout devil of a large wind, and lasting breath, that he sunk no sooner, and now being clean spent and lying at bay, it was but an hard part of the priest, when he found him panting, & gasping for air, after so hot, and sore a chase, not to breath the devil a little, but to come upon him with a suffocating Amice, to quell him outright.  
Now Sara tells us, that it was she herself, that puffed at the holy Amice, as being none of the sweetest. But who was likest to know best, whether she, or the devil puffed? I hope the priest, who knew the devil as readily by his puff, as the devil did him by his smell. The priest showed a good wit in taking the devil so soon. This holy relic lay penned for want of a grace from the devil, and the devil being brought so low, had nothing but a puff, or a worse air to vent upon it.  
The holy Stole was brought three or four times upon the stage, and showed itself an Antidaemoniack of special account, manifesting itself to be a true implement, 
See Edmund's tract.  and hanging of the devil-quelling church. First it served in the nature of a stop-devil, in Fa: Edmunds own hand, who after he had belabored the devil with his holy hands into Marwood's head, and finding his hands heavy with the massy weight of virtue, that was compacted in them: he took the sacred Stole, & wound it about Marwood's neck, and so begirt the devil in Marwood's head, where the devil lay so penned, by the virtue issuing out of the blessed Stole, as he stared, fumed, & foamed, as he had been stark mad, and in the end was squeezed out with pure violence, as water out of a squirt.  

Page, 14.  The Miracle-master, tells us of an heroical combat performed between Maho, and the priest, during seven hours long, when Maho the devil standihg upon his guard, would not come in. He was summoned by the priest first with Mengus club, then with his whip, with holy water, Salue regina, ave maria, the great Heralds for hell. Maho stood out, till the priest prepared himself (saith the Author) to afflict him with the Stole, and then he came in, and yielded to parley, or dialogue with the priest, in a mild, and temperate voice. See the power of the Catholic Romish church, whose seeliest rag hath power to change the devils roaring note, & to cause him to speak, in a mild moderate key.  
This blessed implement hath in it, as you see, a stinging cord for a devil, more than Mengus whip: and how was the poor devil then rend, battered, and torn, may we deem: when for not telling his name, he was enjoined untruss, and to take quietly five lashes with the Stole, & (that which was worst of all, & I am sure went most against his stomach, being an haughty spirit) was commanded to kiss the rod, and to say over, with a lamentable trembling voice 15 ave maries, five for our Ladies five sorrows, five for her five joys, & five for her five glories. And all this the devil most dutifully performed, like a dutiful obedient son to his cursed holy Mother, the holy church of Rome. But hear you fellow comedians: here you had like to have spoiled the play, for you be laboured your Fid, your fellow she-devil, with your Stole so hard, as she whined indeed, and in choler had like to have pulled off her devils vizard, and showed her own face, and to have told the Spectators, that she was Fid, your kind fiddler in deed, and no he-devil, God wot, & that she knew the time, when you would have laboured her more kindly; for she felt this stole-whipping, three or four days after: 
See her exam:  and had the marks of it upon her arms longer to be seen. But she remembered, you would find time, and place, with kinder usage to make her amends, therefore she was content for once to bear it.  
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-mettal within them, to excoriat, and lancinate a devil: and it grieves me, I confess, when I see our little children, when they have them, how they in a natural childish instinct, do take them for fit gauds to trick up their babies withal: and themselves do put them for sport, some upon their own fingers, some upon their breasts, some upon their foreheads: and a little I muse when I see it (considering the infused divine virtue, inherent in this sacred gear, to discover, manifest, and torment the devil) how it cometh to pass that we, & our children being in Edmunds, and the Catholics opinions all of us possessed, that these potent Engines, do not show forth their manifesting, tormenting virtue in none of our little children, & cause them to tumble, foam, and speak fustian, as they do in their own.  
To this may be answered, that we, and our children be out of their church, and so out of the sphere of the activity of these holy jewels: and then that this is not a seated fixed virtue in these novels, but a moving transitive grace, that goes out, and in, in them, like a shuttle in a weavers loom. But Sara, and Fid do furnish us with an apt, and fuller answer, then both: that is, that we are not idonea subiecta, not fit matter for these devil-powers to work upon, till we have been at their school, and have learned to spell our hornbook, & the cross row with them: For they themselves at first, were no more moved with an Amice, and a Stole, than they were with a dishclout, and a malkin, till they had taken out an holy lesson out of the priests play books, and then they felt an heat, that they witted not of before.  
It is a currant tale of Achilles, that his mother Thetis dipped him in the Sea, all but his heel, & so made him impenetrable against the point of any weapon. Our holy Exorcists have surely been plunged in the river Styx, in their holy attire: for they have neither speck of their body, nor rag belonging unto them, but it is hel-proofe, and devil-proofe altogether; and that which Achilles had not, it hath beside a power destructive, and triumphant over hell, and the devil. The Priests poor Maniple that an ignorant laundress would scarce have bestowed the wrincing upon, put about Trayfords' neck (saith the miracle-founder) barricadoed up the devil in Trayfords' head, that he durst not stir, and there he stood so distressed for want of provant, that with a penny mousetrap you might have caught him without a bait at Trayfords' right ear.  
These priests ditements being severally so many infernal serpents and Scorpions, to sting, and bite the devil: what would you say, if you see the poor devil ensnared in them altogether, and entangled in this sacred gear, as Mars was in Vulcan's net? How pitifully, imagine you, would he look, to see himself so priest-bitten, as Aesop's fox was flie-bitten: 
Page. 45.  and how would he winch, skip, and curvet, having so many fiery needles in his skin at once? In this woeful plight the (wonder-writer) presents him to your view, telling you, that for increase of his torment, they stripped Sara of her garments, and put upon her body, all the priests implements at once; and then how they tricked Sara's devil, being adorned with their priestly robes, let the devil, 
See her exam:  or Sara tell: I have other codfish in water, that must not be forgotten.   

CHAP. 17. Certain questions answered, concerning the Church of Rome her making, and accumulating yet more dreadful tools, and engines for the devil.  
THere is no good natured man (as I think) that should hear of these various, and dreadful whyps spoken of before, to be inflicted upon the devils back in a fiery consort at once, but would have some feeling remorse of the pains of the devil, and say with the woeful man, nunc non est novae plagae locus: there is no free place left upon the devils skin for any new lash. But when this good natured man shall hear of the more various, and more direful not whips, but scorpions, stings, and fiery serpents of the holy Church: the black gloomy armour, embellished with the thick smoke, & vapour of hell; the swords, darts, and spears of fire, pointed with grisly death, that the Church doth arm her infernal soldiers (the Exorcists) withal, against the princedom and power of hell, he will cry out with Marwood's tormented devil, terra dehisce, ne sentiam illas plagas, earth swallow me up, before I come near the scorch of those flames.  
And these are in a black row, as they stand in the black Miracle book, holy water, holy candle, hallowed frankincense, hallowed brimstone, the potion, the cross, the sacrament, Tyburn relics: the picture of an ass burnt in fire, nicknames to the devil, the picture of our Lady, ave Maries, salve Reginaes', the presence of S. Barbara, and the presence of our Lady: which you must read over very silently, lest the devil hearing the names, you hear him presently roar upon you for fear.  
The Poets, to strike us with a terror of the torments of Styx, do present before our eyes, the three Eumenideses sisters, the Furies, and tormentors of hell, with black ugly visages, grisly with smoke, with whips of blood, and fire in their hands, their arms gored with blood: and a huge bunch of a thousand snakes crawling down their hair. Let me present you an Exorcist, armed by the Church at all points, to encounter hell, and the devil, you will laugh the Eumenideses from of the stage. First I must set him before your view (as he is in show) a thumbe-annointed priest, accomplished in his holy gear, in his albe, his amice, his maniple, and his stole: now imagine him as he is indeed, and as you have heard of him for hell: his body a pillar of burning brass, his hands flames of fire, his gloves, his girdle, his hose, his shirt, lumps of sea-coals of hell: his amice, his maniple, and his stole, streamers of scorching smoke, the sacrament of gore-blood in one hand, the cross of tormenting coals in the other: sprouting out holy-water with his mouth, breathing out fire, and brimstone at his nostrils, evaporating frankincense at his eyes, the picture of an ass burning brimly at his ears, his head crawling with deadmen's bones: the picture of our Lady flashing at his breast: nicknames of fire, and blood running upon his back, ave-maries, and salve Reginaes' sparkling down to his heels: what a little hell do you imagine walking upon the earth? And ere you stir your imagination, do but imagine him a little further, walking in our London streets a little before day light, what time the chimney-sweepers use to make their walk, and crying in his hellish hollow voice, hay ye ere a devil to drive? hay ye ere a wench to fire? hay ye ere a boy to dispossess? What a fear trow ye would the spirit be in to hear young hell thus roar, and how would he labour to get out at the party's breech, a Hiaclito did at Trayfords', before he would dare to look this hell-mouth on the face?  
Hear now comes in a bundle of Quaeres, that step over our way, and will needs have parley with us ere we go any further: first, whence derive these fiery weapons their vigour, and strength of goring the devil; which you call the public arms, and ensigns of the Church? To this I answer, that these public weapons of holy Church, that you have heard, some have their strength, and power of themselves, as the sacrament, and the cross: some of the institution of holy Church, as exorcisms, ave-maries, salve Reginaes', & caet. some from the conservation, and hallowing of the Church to these potent ends, and effects: as holy water, holy candle, holy brimstone, holy frankincense, and the holy potion, nicknames, and the ass' ears.  
And if heereuppon a Quaerist will demand, ad quid perditio haec? what needs the holy Church to open her armory for hell, and muster out her fiery weapons in such troops, and throngs, considering, that every one of their thumb-annointed priests (as ye have heard) doth at his holy unction, receive this heat, and fire into his hand and his body, by the oil of his thumb, whereby he is able with all his holy implements, that hang upon his back, to fire out the strongest devil in hell, with his own proper hands, & his hot holy gear: as Edmunds did Marwood's devil, and Dibdale did fire Maho out of Sara with his fiery engines: this Quaerist I see doth not well observe.  
I have touched before, that though every priest be indeed anointed with holy oil on his thumb, and by that oil doth receive in that devil-burning heat, that doth dilate itself through his body, garments, and all: yet because every priest doth not bring his thumb prepared, and qualfied alike, but some have a Millers, some a souters, some a colliers' thumb, that will not take in oil well, and then some stand remote, and a squint, from the sun of light, and miraculous heat of Fa: Ignatius, the Miracle-maister; it falls out, that their burning glasses do not so readily take fire, and their devil-worke by their holy hands, & holy gear, doth not always fortunately succeed. Yea, it falls out many times by your leave, that the subject whereupon they should work being indisposed, as not well managed, and prepared by the priest (as what fire can burn where the matter is not combustible, and of touch) the priest's fire is stricken, & no great combustion doth ensue: and this seems the cause there was so little firework between Anne Smith, and them: and sometime the priests powder itself, for want of good looking to, is dank, and then though the stroke be good, no great sparkles do arise.  
It was therefore wisely foreseen by the providence, and deep insight of their kind Mother their holy Church, to provide them copias succedaneas, seconding and fresh supplies of fireworks; that if their own fire do fail, they may light, and fire it again at the Churches holy candle. Yea sometimes they light upon such a lax, watery, and reumaticke devil, that he squirts out the priest's fire, the holy brimstone, holy candle, and all: and goes laughing away. This is when they are too busy, and imprudently apply their firework to oppositely, and directly against the devils spouting place: & then there is no way but to wind up all their holy trinkets in a capcase, and to air them handsomely again at the next pitch for a devil.  
If the sceptic will pry higher, & demand, whence the Pope, & his consistory do borrow that divine power, to consecrate water, candle, brimstone, Frankincense, potions, exorcisms, nicknames, and asses ears, and to sublimate their nature, & put into them such a fiery scorching flame, as shall turn them into serpents, and scorpions, to bite and sting the devil, and to fire him out of his hold, as men smoke out a fox out of his burrow: these being of their own nature, and in show, silly poor stuff to hold such divine faculty in them? This is a saucy question, and deserves to be answered with scorn. But because we will give reason of all that proceeds from that sacred head; well may his holiness, and his Chapter, do as much as S. Peter did: for as for our saviour, and his holy Apostles, we never read that they hallowed candle, nor dealt with nicknames, and Asses ears, in casting out devils, but of Peter, by your leave, there lies a tale, and that is this, as Thyraeus doth tell it out of one Martinus a Saint.  
Simon Magus the Sorcerer, sent unto Peter the Apostle certain devils in the likeness of dogs, to devour the blessed Apostle S. Peter being taken on a sudden, not looking for such currish guests, (as being belike at dinner) consecrates on a sudden certain morsels of bread, and throws them to the dogge-devils, and by the power of that bread, they were all put to flight. And is not this a fair tale of Simon and his hel-dogges, that would have snapped up S. Peter, but only for a sop of bread? and is it not a fair strong thread to hang a whole castle of fireworks upon? Martin hath a black brain, conceiting bul-beares, and black band-dogges of Saint Peter, Ergo the Pope, and his Church have authority, and power, to consecrate and hollow water, oil, salt, wax, brimstone, frankincense, potions, exorcisms, nicknames, and asses ears, and to put in them a scorching fire to singe the devils beard. Because the consequence is so validous, we will look a little into these holy fireworks, but very sparingly, and cursorily, for holding you too long, in these unsavoury perfumes.   

CHAP. 18. ¶ Of the dreadful power of holy water, hallowed candle, Frankincense, Brimstone, the book of exorcisms, and the holy potion, to scald, broil, and to sizle the devil.  
IF you look upon the bare face of these holy Engines, you will take them for very trifles, and toys: but I must say unto you in good sadness, as the wise Orator of Rome said of omission of like trifles in another sense; Istis minutijs concidit resp: Romana: the commonweal of Rome fell by omitting, and neglecting those petty things: so istis minutijs constitit Eccles: Romana: the Church of Rome hath been founded, pillared, & propped up, only by these gauds, trifles, and toys: so as Anthony told Crassus, when he had carried a cause by affecting the people with his gesture, and tears, nisi pueris, et lachrymis usus esset, paenas dedisset. But for little boys, and he Orators feigned tears, his Client had lost the day: we may truly, and plainly tell the Church of Rome, nisi naenijs, tricis, & puppis usa esset, paenas iam diu dedisset: If it were not for puppets, apes-faces, & gauds, with which she allures, masks, and disguises the poor silly people, she had long since sung the doleful song, mentioned in holy writ: Desolatione magna desolata est, & turpitudo eius gentibus revelata: That is she had lain clean desolate, & her turpitude had been opened, to the eyes of all the world.  
It is a point of high sapience in the Church of Rome, to choose, and select out these poor base, and impotent Elements, as water, oil, candle, and the rest; for her champions, torments, and monster-beaters of devils. First, for that these elements be obvious, easy, and common, so as devil-comaedy may be played in a chimneys end, with an half penny worth of cost. Next, for that every kitchenmaid, Hob, and John, doth well see, and know, that a spoonful of water, a curtsy of oil, and a candles end can have of themselves no power, and strength; to scald, broil, or torture a devil: now when this good Hob, John, or Sisse shall bring a spoonful of water, a curtsy of oil, or a candles end to the priest, and he shall cross, bless, and chant over it a few broken words: and then presently after, Hob, John, and Sisse shall see the very same water, and candles end applied towards the nose of a supposed Daemoniack wench, and then shall think, they hear the devil to roar, fume, & tremble, is it any marvel that the poor coneys do wonder, and cry out. O Catholicam fidem! O fidem Catholicam! O the Catholic faith! O the power of the faith catholic! Many devices they have to grace these puppets, and toys, for the gaining, and winning this applause, and acclamation of the people, which is one of the chief ends, whereunto the actors, and comedians aim. First, it must be so acted, and handsomely conveyed, that it may seem, and appear, that as the devil cannot abide the name, the approach, the sight, the smell, the breath, the touch, the apparel, or the ornament of a Catholic priest (which is one of the demonstrative signs of a devil in the party:) no more must the devil abide the sprinkling of holy water, nor the approach of an hallowed candle. 
Book of miracles, page. 24.  This, Saras she-devil acted well in the beginning of her part, crying. Away with holy water, holy candle, and the cross, they make mine eyes sore.  
The next grace we find of this holy element, is to allay, and mitigate the force of the devil, and to bring the party out of an ecstasy to herself. This Sara performed very laudably to, being in a very strange fit, past hearing, seeing, smelling, and all, after three draughts of holy-water, 
Page. 23.  she came unto herself: and therefore the Author tells us, that the ordinary remedies to be applied in a fit, were holy water, relics, and the cross.  
And see the wondrous antipathy between this sacred element, and the devil, if it come near the devils nose, he findeth it strait, first by the smell: for you must remember, that all this consecrate holy gear have one, and the self same smell; as the church, the priest's body, his neather-stocks, and all: that is, such a rank scenting savour, 
Page. 5.  that as soon as they come near, the devil scents them strait, and cries out oh. So saith the miracle-blazer that there being so small a drop of holy water put into Saras drink, as no mortal man could discern the taste; as soon as it came near Sara, she writhed her face, and bad, Have it away. And two glasses being brought her, one of consecrate, the other common water, this rank savour was so validous, and strong, that it scented through the glass, and struck her on the nose, so as she pointed directly to the hallowed glass. 2, Whereas water of it own nature is refreshing, and comfortable to the eyes: your holy water, hath a piercing pernicious quality, so as the devil complains at first sight, as you hear, that it makes his eyes sore: and indeed you watered him so much, that you made him stark blind, so as he could not find the way out of Sara, but foiled himself like a beetle, where he should not have come. And the noter of these gay miracles saith, that Sara, or her devil, became a sprinkler too, (she had been so long amongst priests, as she was entered into their holy orders) and that she, or her devil, by the pure virtue of holy water, made a devil let go his hold upon Trayfords' league, where he was fast seized, 
Page. 27.  in the likeness of a toad and that she, or her devil likewise, with a few sprinkles of the same, made the devil that came to Trayford into his chamber, in the likeness of an Ehglish Minister, and was dissuading him from the Catholic Romish church, to betake him to his heels, and for haste to leap out at the window, without taking his leave. I see your church will entertain he-Exorcists, and she-Exorcists both, & Saras devil for a need, for an exorcist too: and yet the poor wench, or the devil, that by the virtue of holy water, could scare away two devils from Trayford, (one in the likeness of a Minister, the other of a Toad:) had not the grace to besprinkle herself, but kept her devils still. Marry this was of no ill meaning, be sure, they were reserved for your own fingering, kind indigiting holy priests.  
And is it not great pity, that all this fair water should be spoiled, & tainted, with one crap of a word, dropped out Sara since: that all this holy water grace, was (as all the rest) bare coggery, & devised ad ornandam scenam, to furnish out the play, and to bring into request again these old water glasses of the church, that for want of sale, had stood so long on their shelves, as they grew fusty, and nought.  
Let not good father Edmunds be discouraged for all this, for he shall be believed never the worse; who in his learned treatise, prefixed to this diary of miracles (touching the power, and custom of the Romish Church, for dispossesing of devils,) in enucleating the divine virtues, powers, and dignities of things, consecrated by holy Church, for command over devils, sets out holy water for his grand champion, to encounter all comers: telling us that worthy memorable story of Saint Macarius, for demonstration of all: who by the only sprinkling of holy water did remorphize an old woman, that had been turned into a Mare. The miracle had been stronger, if she had been turned into a horse.  
And yet I trust you will not say, but that this holy water was strong enough thus: for Circe's drench could do little more, that turned Ulysses' men into Swine: and yet that was feign to be taken down, ere it could do the feat; this only besprincked, did turn a Mare into a woman again.  
Lucian's ointment I confess (that he got a little of by peeping in at a crevice, and spying the Witch anoint her body withal,) came near the force of this forcible water of Rome. For Lucian tells us himself, that by that time he had anointed himself all over with that enchanted oil, he was turned into an ass, and that he so lived by the space of six, or seven years in the shape of an ass, under very cruel masters that whipped him sore, as under a gardener, a tile man, a Corier, and such like: and that at last he was metamorphosed into the shape of a man by eating of Roses. What would a little of that Asse-making oil do, if it had the good hap to be blessed, and super-charmed by his blessedness at Rome?  
Well, this holy water of Rome had as fair a descent, as that Lucian oil, for that did come from a Witch of Thessalia, and this holy water doth come from the witch of Delphos, of whom the Roman Poet saith thus, Spargit aqua captos lustrali Graia sacerdos: whence Numa Pompilius the grand sorcerer, & the Pope's grand founder of holy trinkets took it: and of him the Roman wizard Pope Sixtus, or Pope Alexander begged it, & hath left it for an holy devil-whippe to his dear mother Church.  
And here I must needs confess a slip of my memory, (as who can bear all this dreadful hel-geare in his head without a surcharge) that before I had recounted you the wonderful powers of this Aqua fortis to scald out a devil, and make a woman of a mare, I should have acquainted you how the Miracle-minter in his miracle book doth solemnly tell us, that the devil himself did solemnly proclaim from hell, that there were four dreadful devil-scourges in the priests holy budget: holy water, hallowed candle, frankincense, and the book of exorcisms: whereby you may plainly see, that with their intoxicating potions, they had confounded the devils wits, and made him as wise as goodman Buttons boy of Waltham, who having been used to be beaten, sometime with birch, sometime with appletree twigs, sometime with Willow, tells his master wisely, that of all three appletree was the worst, whereby his master knew how to sting him the more sound. And what needs now any more wier-drawing, and profaning of holy scripture, for the founding, & crediting of your enchanted water? it hath the same warrant of his sovereignty, as Campian had of his martyrdom, hell, & the devil, ipse dixit, who you know doth not use to fail.  
But Sara Williams tells us, that she said no such thing, and that the priests themselves, for the better gracing of those four holy scourges, were the devils Heralds, and did proclaim them in her name, or the name of the devil, and so put it down in their Miracle-booke as the devils own words. As they were feign at every turn, in her fits, pageants, and trances, to help out the devil in her part being oft non plus, and many things falling in better extempore, to grace the play withal, then that which was meditated and set down in her part. And therefore they would often say, and write down, that Saras devil said thus, and so, where none but the priest-devil himself, who played three parts in one, sometime the priest, sometimes the devil, sometimes the devils prompter, or Interpeter (as the puppets have always a mimical prolocutor to tell what they mean) said one word.  
And why might not they to keep the stage full, cog in a devil when they listed, as gamesters cog in a Die: when Agazarius the Jesuit tells us, that he having brought from Rome certain hallowed, holy grains, & having given them to his holy children for their several necessities and wants, they by misfortune lost the said grains, and he comforts his holy shrivelings, his ghostly good children, telling them in honest terms, that a little pretty pebble stone taken up out of a gutter, would serve the turn even as well, so it were received & kept, with humility, and devotion. But our holy tragedians were, as seems, afraid, that these old brayed gear (holy water, hallowed candle, and frankincense) would not hold out, and play their parts well, and therefore they thought good to cry them out of hand, as they use to cry mackerel, when they are afraid of smelling. This fear was very needless, for as you see holy water in this devil-pageant hath acquit itself well, especially in the miracle of the Mare: so you shall see holy candle, frankincense, and the rest, play their parts no worse: for they were all devil-whippes of the maker, of a staight stock, clean cord, & sure twist, as true and wel-knotted stuff, as ever Wades mill did afford.  
You shall have holy candle play his part, in the author his own phrase and penning, for his better grace. The whole house at Denham, saith the Miracle-maker, was so haunted with spirits, that a maid could not carry a candle lighted in her hand, except it were hallowed. No marvel though the candles went out so thick at Denham: for there the devils kept their acts in tenebris so thick with the poor maids, as Sara confesseth she durst not go to Dibdales' chamber alone, for fear of devil-puffing, as little guessing by his unholy handling, he had been an holy priest. Yet the bawdy Poet tells them, that sometime a little candlelight doth not amiss at that devil-worke, and therefore not amiss inserted by the Author, that an hallowed candle should sometime burn before the devil.  
But in an other passage, the miracle-noter tells us, that the devil puffed at the holy candle, as hard as he could, and could not get it out: this Sara saith, was puffed in by the penner, to puff up a part for the holy candle to play: But I am verily of opinion, that the devil puffed indeed, and that the priests had a just scantling, & size of the devils breath, to know how strong, and deep the devil was able to puff, and when he puffed his best: themselves having often out-breathed, and out-puffed him, as you have formerly heard: and therefore they knew, how to hollow a candle so high, and to such a pitch, as the devil with all the breath in his belly, should not be able to puff it out. And why not as easily, and with as good a grace, as to hollow a candle, to such a sublimity, abstract, & quintessential nature, as doth this day burn before the blessed shrine of our Lady at Arras, without wasting or diminution, without receiving any addition of matter, to feed, and preserve the light, except nutriment only. It was no great disgrace to the devils puff, that could not blow out the holy candle, being happily supported, by the holy candlestick of the priest.  
But you must be informed, of a far greater foil, sustained by the devil, at the hands of a young child, by the virtue of this holy candle, holden in his hand. Hear the Miraclist report it, in his own gracious idiom. Sara being set in a chair, she raged more than ere she did before, especially at the presence of an infant, holding a holy candle, crying oft with terrible voice, and countenance, I will eat thee, but the child nothing abashed thereat, was brought to hold the candle to her nose, and to put him to silence. O Catholicam fidem! O fidem Cathoticam! that hast such a check, and sovereignty over all the power of hell, as that thy priests lead about devils after them, as men lead bears by the nose, or Jack an Apes in a string, and enduest thy young Infants, with such heroical magnanimity, as they dare play with the devils nose, and cry jack devil, ho devil, blow out the candle devil: and the poor devil stands like a mute in a black sanctus, with a bone in his mouth, and dares not speak one word.  
The two next devil-scourges proclaimed from hell, were Frankincense, and the book of exorcisms: the former whereof though it pleased you not to grace with any special miracle accomplished alone, having many new initiats to advance, that stood you in more stead: yet to show that your dear Mother-church did not bestow her blessing upon such a jewel for nought, you gave him his due time, order, and place, and marshaled him very honourably according to his descent, sometime with the powerful potion, sometime with brimstone, sometime with holy water, sometime with holy candle, showing us by the worthiness of his companion, that he was none of the rascal crew.  
Indeed you needed be the less careful for this, by reason it is always of worth very sufficient to grace, and advance itself, both in regard of the antiquity, as also of the honourable descent thereof, as springing from no meaner stem than the three Kings of Cullen, that brought it with gold, and myrrh, for a present unto our saviour Christ. And therefore it hath been worth the keeping, & esteem in your Mother-church ever since, and hath received her dear motherly blessing, by consecration, and benediction.  
And so we find that your holy Mother hath laid her holy hands upon gold likewise, and consecrated, and blessed that amiable metal to, whereby it hath had, and showed as much power, over devils haunting houses, walking in Churchyeards, and speaking out of images, as Frankincense, holy candle, and holy water have. But little did those three good Kings of Cullen know, what a powerful rich present they had brought unto our saviour, when they presented him with Frankincense, as little deeming of fuming any devil in their way, or profugating a devil from the body of our blessed saviour. But your eyes pierced farther than these 3. King's could, (notwithstanding it is generally accounted they had eyesight enough, as coming from the head, and fountain, of wisdom, understanding, and wit,) and you clearly saw, that the Egyptian priests, perfuming their two grand Idols, Isis, and Osiris, with this holy smoke, and hearing Tully proclaim of their Images at Rome, in omnibus vicis statuae factae, ad eas thus & cerei, that they hallowed them, and their Altars with frankincense, and candle: you have very wisely, devoutly, and heathenishly, smoked your Altars, your images, your Churches, your vestments, your relics, your beads, your books, your breeches with this perfume, for fear of devil-blasting; and therefore you needed not upon our devil theatre to grace it with any new wonder.  
The fourth fearful whip hallowed out of hell, was the book of exorcisms: which though Stemp the priest showed Sara a little corner of out of his pocket, when he was new come from London to Denham, telling her he had brought her master a whip, and that Sara knew it as well by the crosses, & figures, as a beggar knew his dish, or an old cur a kitchen whip by a corner of the steal, it had been so often thundered upon: yet we find in our tragedy, that this played not the most tragical monster-part, nor did not the greatest wonders, and that upon very wise, and important considerations. First this book was sicut fortis equus, spatio qui saepe supremo vecit Olympia. It had played so many worthy parts, and carried away the garland so oft, in all the Lists, tournaments, and justs, with the devil, that it needed no new Io paean, to be honoured withal.  
Secondly, it hath hanging on it all the seals, and stamps of holy Pope's, for many hundred years, with all their potent benedictions: and it hath had the dear, and loving mother's blessing, with privilege of birthright, and priority of honour beside, and therefore it might well stand, and breathe a while without any new addition, or title of advancement. Thirdly, it served wondrous aptly, ad terrorem, et stuporem incutiendum populo: in steed of thunder, and lightning to bring Jupiter upon the stage, by these dreadful frightful exorcisms, thundering, clapping, and flashing out the astonishing of God's names, jehovah, Tetragrammaton, Adonai, and the rest: to amaze, and terrify the poor people, and to possess them with an expectation of some huge monster-devil to appear. Who standing at gaze, with trembling, and fear: hearing the huge thunder crack of adjuration fly abroad, and no devils to roar; and then seeing the Exorcist, in a rage to throw away his thunder book behind him, and hunt the devil with his own holy hands, and instantly hearing the devil rouse out of his cabin, as a lion out of his den; & bellow out with his roaring voice, Oh, oh, oh, I burn, I burn, I scald, I broil, I am tormented: This must needs make the poor Madge Owlets cry out, in admiration of the power of the potent priesthood. O Catholicam fidem! O fidem Catholicam. O the Catholic faith! O the power of the faith Catholic.  
Brimstone, and the holy potion, needed no herald from hell, to proclaim their potency, and might: for where so ever they went, they carried hell before them, both for ugly blackness, smoke, scorching, broiling, and heat: As you may see in the poor she-devil Sara, that bore in her face the very idea of hell imprinted, & branded in her, by these dreadful fumigations. For the force, use, and application of this Engine, I refer you to the tenth chapter: not that you must think, that the loathsome hellish potion of sack, salad-oil, and Rue mashed together, and by force poured down into her stomach a full pint at a time; did of their own natural qualities, fume up, and intoxicate her brain, as Tobacco, Giniper, and Henbane mingled together would do: or that the own unkind fulsomness of Sack, oil, and Rue, did distemper her stomach, and enforced her to strain, vomit, and cry: or the pestilent, choking, stuffing, pernicious fume of Brimstone, filling her eyes, mouth, nose, and scorching her with the coals, & fire, till she looked as black as hell mouth; did of their own proper force, cause her to cry, screech, and howl: for what hellish Butchers would ever put a poor wench to such pain: but you are to imagine, that these loathing, intoxicating, piercing, broiling, choking, qualities were suspended in their proper subjects, by the sovereign consecrating power of the kind mother church of Rome, that these consecrate Engines made the poor devil in Sara, to tremble, fume, vomit, strain, screech, and roar, by the pure virtue of the kind churches sweet benediction. And hoping you will be thus kindly affected for their sakes, who wish you as well, as they did Sara, and would use you as kindly, if they had you in their fingring, as being persuaded, that you are all, & every each one possessed with devils: I will spend no time to entreat you, but proceed to my farther task.   

CHAP. 19 ¶ Of the astonishable power of Nicknames, relics, and Asses ears, in afflicting, and tormenting the devil.  
WHen a lion, a Fox, and an ass were met together in pilgrimage, it was much wondered at by the commonwealth of beasts, what that consociation meant, considering the dissimilitude and disparity of the beasts. So when a man shall meet with these three in a rank, relics, Nicknames, and Asses ears, he may perhaps muse at this unequal combination, but when he shall understand quò iter una capiunt, whether they bend their course so lovingly together, and shall be advertised, that they march hand in hand in an equipage to set upon a devil, to afflict, torment, and cast him out of his hold, he will muse much more. This gentle muser must be put out of his dumps, by taking out his first primer lesson, Ignorantia causarum genuit admirationem; It is nothing but ignorance of causes, that is the mother of admiration; and therefore when we have instructed this admirator in the secret causes, and principles of this unseemly connexion, we shall ease him of his labour, & cause his wonderment to cease.  
The main ground pillar, and principle of all, is the bottomless deity of the holy Church of Rome, who as she is able to make Gods of bread, Saints of devils, and to place them in heaven, so is she as able to change flies into Serpents, fleas into Scorpions, Nicknames into whips, Asses ears into scourges, to chastise, and chase away all the devils in hell. So as that these two nicknames, and Asses ears, are indeed but two crystal looking glasses, wherein you may behold lively represented unto you, the authority, and divine prudence of the holy Romish Church: Authority in choosing out such shadows, and Nihilëities, to control the principalities, and powers of darkness; prudence in selecting the base, and ridiculous things of the world, to confound all the wisdom, and policy of the devil.  
I am therefore in gentle, and kind wise, to advise, and entreat you, that you use these looking glasses carefully, and aright, throughout the whole course of this our admirable black art, and that you measure not our proceed herein, by the scale of sense, understanding, or wit, judging of things according to their own nature, qualities, and forms, for so we may be thought to have dealt, not only childishly, and ridiculously, but many times impiously, and blasphemously to; but to esteem of things used, and employed in this admirable science, according as they are improved, sublimate, and advanced by the authority of holy church of Rome, and according to the secrets, and mysteries of the Arte.  
As for example, what man judging according to wit, understanding, or sense, can imagine that a Witch can transform herself into the likeness of a Cat, a Mouse, or an Hare: and that she being hunted with Hounds, in the form of an Hare, and pinched by the breech, or whipped with scourges, in the similitude of a Cat, the same pinch or mark, shall be found in the breech of the Witch, that was before made by the Hounds in the breech of an Hare, and yet shall you see this senseless, witless, and brainless conceit, verified, & made sooth in the practice of our holy conjuring crew, the thing being really acted, and performed indeed.  
Look in Fid William's Deposition, and there you shall find, that the whole quire of our twelve holy priests, had a solemn assembly at the whipping of a Cat, and did whip the Cat so long in a parlour at Denham, till she vanished out of their sight; and sending next day to Bushie, to see in what case the Witch was, whose spirit they had Cat-hunted over night, the Witch was found in childbed, and her child newly dead. Whereby it plainly appears, that the whipping of the Cat, so it be done by Catholic priests, is no jest, nor the hunting of the Witch here, no fabulous apprehension; but a good Catholic sooth, agreeable to the majesty, gravity, and wisdom of that venerable holy Church.  
And so will you judge likewise, of nicknames, & ass' ears, by that time I have showed how gravely, and reverendly, the holy Church hath set them upon the devils head: and how by her sovereign authority, and command, she hath made him to wear, & bear them in spite of his fuming nose. First, you shall have the Canon, and constitution, as I find it set out in Mengus, the Licentiate, & authorized master for hell; and next the practice of the Canon, by our 12. holy legates, according to the constitution of their dear mother Church.  
The Canon for nick-naming, and railing on the devil, 
Mengus fust: daemon: exorcis:  runs thus in Mengus his fourth exorcism, of his dreadful devil club. If after the mass celebrated of the holy Ghost, signing the possessed with five signs of the cross, sprinkling him with holy water, invocating over him the name of the Father, son, and holy Ghost, which ave maria, and thundering out the potent exorcism, armed with all the dreadful, and astonishable titles of God; the devil show himself refractory, and will not departed, nor express his name, tum sunt in eum dicenda improperia: than you must come upon him with as many nicknames, as you can possibly devise. Now if you will learn to nickname the devil in print, and cum privilegio, under the signet, and seal of the holy Church at Rome: take here a mess of nicknames, as they are dressed, and served in from the Pope's master-cook, and scalder for hell: and let hell itself be raked, you shall never find the like: Audi igitur insensate, false, reprobe: daemonum magister, miserrima creatura, tentator hominum, deceptor malorum angelorum, fallax animarum, dux haereticorum, pater mendacij, fatue, bestialis, insipiens, ebriose, praedo infernalis, serpens iniquissime, lupe rapacissime, sus macra, famelica, immundissima, bestia Scabiosa, bestia truculentissima, bestia crudelis, bestia cruenta, bestia omnium bestiarum bestialissima, spiritus Acherontine, spiritus fuliginose, spiritus Tartaree: That is, Hear therefore thou senseless false lewd spirit, master of devils, miserable creature, tempter of men, deceiver of bad Angels, defrauder of souls, captain of heretics, father of lies, fatuous, bestial, Ninnie, drunkard, infernal thief, wicked serpent, ravening wolf, lean hungerbitten impure Sow, silly beast, truculent beast, cruel beast, bloody beast, beast of all beasts, the most bestial, Acherontall spirit, smoky spirit, Tartareous spirit. Is not this prettily well railed of an old Mother Church, that hath near a tooth for age in her head; but hath lived these seven hundred years, and more, of pure milk of our Lady? Clap on here the Canon, for the long Asses ears, and sear them to the devils head, with a little holy fire, and brimstone, and let us see how the silly hungerbitten sowe-devill will look. Hic exorcista proijciat imaginem pictam in ignem: here take the picture of the devil, that you have drawn in paper, and cast it into the fire: and what turmoil these wrought in hell, our holy Exorcists by their practice, are priest to tell you.  
Hear the Miraclist report it, who himself was an Actor. The Priest having placed Sara in a chair: he commandeth the devil to tell his name: the devil answered Bon-iour and began to make a show of speaking French: the Exorcist then reviling the devil, and calling him ass in the French tongue, he said, I am no ass, I will not be mocked. This was a sober reply to the ass, without much ado. But when Maho trifled, & mocked the priest in Sara, and would by no dint of adjuration, be brought to tell his name, hear the Miracle-teller again. The Exorcist seeing the devil thus to trifle, and that he would not tell his name, for abating his pride; caused to be drawn upon a piece of paper, the picture of a vice in a play, and the same to be burned with hallowed brimstone, whereat the devil cried out as being grievously tormented. No marvel, when he had a pair of vices ears clapped red hot to his head, with the soader of holy brimstone.  
Hear have you both rule and practise of this tormenting the devil with nicknames, and glowing ears: now we must a little for our benefit, observe the sweet documents, that do flow out of this nicknaming vain. First we see by Mengus her prolocutor, that our holy mother church being in her last breath, hath not lost her lungs, but hath both breath, and stomach at will, and dares speak more lustily, and swaggering-like to the devil, than ever Michael the Archangel durst. For he having an opposition, and contention with the devil, & the devil playing (as seems) the part of our swaggering old Mother with railing, and reviling terms, durst not revile again, but only prayed GOD to rebuke the foul-mouthed fiend.  
Secondly we see, that our Catholic priests devils, stood in more awe of Nicknames, and the paper-vice than they did of the dreadful names of our blessed saviour, or the high and astonishable titles of almighty God: whereby it is apparent, that the old, and ancient way of calling upon the Name of Jesus over the possessed, at whose blessed Name we read the devils in the possessed did tremble and quake, is an obsolete, antiquated way with our holy Mother-church, and not worth the naming: and that her devils be new upstart spirits, of the quaint cut, that stand upon their reputation, for fear lest their fellow devils in a quarrel should take them by their long ears in hell.  
It was a pretty part in the old Church-playes, when the nimble Vice would skip up nimbly like a Jacke an Apes into the devils neck, and ride the devil a course, and belabour him with his wooden dagger, till he made him roar, whereat the people would laugh to see the devil so vice-haunted. This action, & passion had some semblance, by reason the devil looked like a patible old Coridon, with a pair of horns on his head, & a cows tail at his breech; but for a devil to be so vice-haunted, as that he should roar, at the picture of a vice burnt in a piece of paper, especially being without his horns, & tail, is a passion exceeding all apprehension, but that our old dear mother the Romish church doth warrant it by Canon. Her devils be surely some of those old vice-haunted cassiered woodden-beaten devils, that were wont to frequent the stages, and have had their horns beaten of with Mengus his club, and their tails cut off with a smart lash of his stinging whip, who are so scared with the idea of a vice, & a dagger, as they durst never since look a paper-vice in the face.  
Or if you will needs hunt us into a demonstration to let you plainly see, how a morsel of paper burnt, with a vices long ears, should enforce a devil to roar: remember I beseech you Aesop's courageous lion, lying in the Hunters-nets, after his fresh wounds, how he roared at the nipping of silly ants, biting him on the bare. Was there ever Lion in our devils case, before he comes to be vice-bitten with a piece of burnt paper, scalded all over with holy water, burnt with the cross, seared with ave maries, rend with relics, torn with the stole, battered with the amice, stung with the maniple, whipped from top to toe with exorcisms, and being thus excoriated, and all over raw, a burning vice, with the least drop of brimstone falling upon his bare, would make a stout Lionly devil, I ween, for to roar.  
For his ill bearing of Nicknames, I must needs take the devils part: for though that I could have wished, he had borne those contumelies, and indignities with a better aequanimity & grace, for that none but children, and fools, are distempered with nicknames, and taunts: yet considering the devil looked into Denham house, as preston's dog looked into his neighbour's door, of no malicious intent to eat any Christmas-pie, but to see how Christmas went: and seeing a play towards, & that they wanted a devil, was content to make one in the play, and to curvet, foam, & tumble with a very good devils grace. Now when he was surbatted, or weary, and could no more woe penny ho, to be come upon with such strange nicknames for his goodwill, as Bedlam could never spit out worse, and be called Ninny, drunkard, scabby beast, beast of all beasts, & hunger-bitten sow, especially the Exorists being pleased for want of better recreation, to play all Christmas games with those sows, as laugh, and lie down, and my sow hath pigged, and the devil being but a prompter, and candleholder to that sport; would have moved impatience in a right well-stayed devil.  
And withal to deal plainly with the devils to, and to tell them of their oversight with their devilships good leave: it is a folly to be laughed at by some, and to be wondered at by many, that any devils in hell should be so stark mad, as to come in the Exorcists way, to appear within his circuit, or to cross his walk; considering that Aeacus, Minos, and Radamanthus, the three judges of hell, be nothing so inexorable, nor in any part so cruel, tyrannical, and tormenting over the devils, as our Exorcists are, who carry about upon their backs the whole panoply of hell, Styx, Phlegeton, Cocytus; clubs, bats, whips, scourges, serpents, scorpions, brimstone, coals, flames, besides the bottomless power, that every Exorcist hath, (every one having (as seems) a privy key to the bottomless burning pit, to let out, & in, according to their liking) to multiply the torments of hell-fire upon any devil, unto immensity of weight, and infinity in perduration: take but a little say of this from the parley between Dibdale and the devil.  
The devil was a little Colli-mollie, & would not come off. Dibdale lays upon him by his sovereign command, and his privy key to hell, 20000. years torment in the deepest pit of hell, with fire, and brimstone on his back, and for the multiplication of his pain, and torment which he had in hell before, he tells the devil it shall be fifteen hundred times as much. Now then let us make up our audite but at guess, & cast in a gross sum, how many legions of devils have been thus served by all the Exorcists in the Roman Church, since their first creation, and commission for hell, and what an huge heap of millions will this make, of poor tormented devils, stacked up top-ful in hell, with twenty thousand years torment, and that fifteen hundred times doubled upon them, and all these lie yelling, and grinding their teeth in hell, under this immensity of weight of torments, and these innumerable chains of darkness, that the Exorcists have laid upon them.  
And these their fellow devils, friends, and companions, our Christmas devils here in Sara, Fid, and Anne Smith, must needs know, & daily see, and behold with their eyes, and hear with their ears, their most lamentable estate: and for them for all this, to come out of hell, where they were fifteen hundred, and twenty thousand times in better case, and to stand in our Exorcists walk, and meet them at Fulmer, Hackney, or Denham, are they not justly served, to have a volley of nicknames discharged upon them, and to be tricked up in the vices coat with long ears, and so to be sent back into hell to their fellows, to be tormented equally with them, and this torment of advantage above all the rest, to be mocked, flouted, and ieared at by their fellows, and to be taken by the coat, & ears, for not having thus much wit, as by other devils harms, to learn to beware?  
I come now to the third champion mustered in this worthy rank, with nicknames, and Asses ears, & that is holy relics, which march last of the three, not in regard of their unworthiness, but in respect of their worth. For these three worthies in this black field against hell, nicknames, etc. are the last, and final rank, of our infernal camp, excepting the two main Standards for all, the holy cross, and the blessed sacrament, which are yet to display, and then you have your Army royal for hell. And the order of our infernal battle, is the old ancient order, observed by the Romans, who placed their Triarios last, unto whose lot it never came to fight, till the day grew dangerous, and the victory very doubtful. Semblably the worthiest, and most approved rank of our Triarij against hell, are nicknames, asses ears, and holy relics, which are drawn up into the vanguard, and front of the battle, at a dreadful pinch, when holy water, holy candle, the amice, the maniple, the stole, exorcisms, ave-maries, and all have retired, and in some sort have abandoned the field: and the devil stands strong at shock, and gives not an inch of ground.  
These dreadful torments for hell, we have here in hand, are not the ancient, famous, renowned, glorious relics, iewelled up in the Pope's propitiatory at Rome (as the sacred viol of our Lady's milk, a piece of S. Paul's breeches, and chair, the tail of the ass, whereon our saviour road to Jerusalem, and the rest) but our relics here used for the most dreadful, and tyrannical torments of the devil, were native homebred relics, sprung out of our soil, and so most likely to be of greatest force, and command, against the devils of our own Horizon. Which (as we find them recorded, and advanced, in the golden legend book) are the thumbs, bones, and joints, of the three worthy Champions sent from his haul: and from hell, for firework here in England, about anno 82, Cottam, Brian, and Campian: who for heinous, and unnatural treasons against our sovereign, and the state, were executed at Tyburn, canonised at Rome, and Sainted by the devils own mouth from hell: as you have formerly heard of Campian, and now shall hear of Brian in the devils own voice: as the Miracle-father hath recorded it.  
Exor: I charge thee to tell me whose bone this is. devil. It is Brian's bone: he is a Saint indeed, he never came in purgatory. Lo here Brian as fully sainted from hell by the devil, as S. Campian was: and what timorous, scrupulous Catholic can now make any doubt, but these be infernal Saints, considering Maho, the Prince of hell, hath here dubbed them with his own mouth? Now for the grace that the devil showed unto these new Hel-created Saints, of the devils own making, and to their hellish relics, you may be sure it was not mean. Let the Recorder of hell report you, who was both mouth, and notary, for the priests, & the devils.  
By often invocation of the blessed trinity, of our saviour there present in the blessed Sacrament: by often calling upon the blessed virgin, with salve Regina: and by calling on all holy Martyrs, especially blessed Fa: Campian, with the rest of the Martyrs, that had suffered at Tyburn, and by applying of their holy relics, unto the afflicted body: Frateretto, Fliberdigibet, Hoberdicut, Cocabatto, with forty assistants, were expelled. here you see our blessed saviour, and the trinity, are winged out afore, in the forlorn Hope, as of little value, and account. And the dreadful kilcowes come behind, with especially Tyburn, and relics blazed in their banner, and these do the dreadful feat upon the devils of the round. We never read in all the Miracle-booke, that the devil trembled at the name of our blessed saviour: but Brian's bone being applied (saith the Author) and S. Cottam being called upon: the devil answered in a trembling quivering voice; thou shalt not have thy prayer. And he was scarcely to be understood, the poor devil chattered his teeth so sore. What then should I tell you of Campians thumble, put into Fids' mouth; Brian's bone pinched hard to Saras bare leg, as hard as a priest could hold it, the great old rusty nail crammed into Fids' mouth, amongst an handful of other choking relics, what wonders they wrought with these poor she-devils: how these made them to vomit, screech, and quackle, like Geese that had swallowed down a gag?  
Hear Fa: Edmunds for all: like julius Caesar, the commenter of his own worthy exploits, in his monster-miracle, acted upon Marwood.  
Hic patris etiam Camp: corporis quaedam relìquìae mirifice usserunt: ut omnia omnium sensuum organa dissolui sibi, et dissipari viderentur: modó enim oculos, modó aures, tum linguam sibi divelli, & abripi exclamat, inter quos etiam cruciatus insolito vomitu, ita ut etiam viscera de ore eijcere putaretur, vexatus est. That is: Hear certain pieces of father Camp: body, did wonderfully burn the devil. All the organs of all his senses, seeming to be broken, and rend asunder, crying out one while his eyes, one while his ears, one while his tongue was rend out, and rend into pieces, and besides other excruciations, he was tormented with such a strange vomit, as though he would have spewed out his very entrails, and guts.  
Hear the devil was on the rack, by the virtue of Camp: relic: now hear his coming down. Extrema tamen omnium (quae laus deo sit) omnibus miserantibus & prae mi sericordia lachrymatibus, ipso etiam, edmund, edmund, clamante, liberatus est. That is: Last of all, (thanks be to God) all of us pitying, and weeping for remorse, Marwood crying out, Edmunds, Edmunds, he was quit of the devil.  
The sound had been harsh, and the period not worth a point; if it had run thus: O Christ, Christ, O salvator, salvator. O Christ, o saviour, but o Edmund, o Edmund falls with a goodlyer grace. Very wisely sure: As who would say, that our Exorcists ever meant to do God, our saviour Christ, or the holy Ghost so much honour, as to cause any one devil, amongst all the devils in hell, that they had in hammering, once to name either God, the Father, the son, or the holy Ghost. These (I trust) need no grace, nor honour from the devil: but these Tyburn semidevils, sainted from hell (Brian, Cottam, and Campian) were the Gods, that stood in need of their holy helping hand.  
And herein I commend their wisdom, in choice of their relics very much. First, in that they took fresh green new relics, that were not antiquated, and out of date. For relics (for oft we see) work like an apothecary's potion, or new Ale: they have best strength, and verd at the first; and therefore Campians girdle, now like old rhubarb, gins to allay. Secondly, for that if they had brought of the old renowned relics from Rome, some unstaid body would have made question, whether they had been Saints bones indeed, or rather the bones of dogs, Cats, or Rats, or else of an old Sow: especially now we have learned Agazarius wholesome rule. Thirdly, our devils being home-devils, and our Saints, sainted here from hell: it was no reason that foreign relics, should obtrude themselves into others possessions, & rob them of the honour, that they worthily deserved. But the last, and best point of their wisdom, is this: that we should have had some scruple of the Saintship of Brian, Cottam, and Campian, if we had not heard them thus solemnly, loudly, and ceremoniously sainted from Tyburn, hell, and the devil.  
Hear I had concluded this part of the Pageant, but that Sara nips me by the ear, and tells me, that I have forgotten a special point of relique-seruice, and points me to her deposition, which when I had turned my book, and read over, I pointed at her again, and willed her to pen that point herself; and therefore thus she tells her own tale.  

See her exam:  At one time (saith she) when it began to be with me, after the manner of women, the Priests did pretend, that the devil did rest in the most secret part of my body: whereupon they devised to apply the relics unto that place? Good God, what do we hear? or is it but a dream? or have we ears to hear such impious unnatural villainy?  
S. Campian, S. Brian, S. devil, or sainting devil help out with this, for I am at a stand. Relics to that place? It is able to possess a man, with Marwood's fury, to cry out, terra dehisce, infernum absorbe. Earth gape, and hell swallow such devil-saints, such devil-reliques, such devil-priests and all. Was it ever heard, that any heathen durst ever abuse, the vilest thing consecrated to their Idol devils, in such execrable manner? Holy Saints, holy relics, holy priests, holy devil that made them, and moved them to this. It was no marvel they made so much haste with the devil, to Saint their Champions, Campian, and his crew from hell, and to deify, or hellifie their relics; since they were to be applied to such a diabolical service, as the devil himself without such a relic, could never have accomplished: nay, we never read, that the devil durst abuse any thing consecrated but in show, to any so despicable employment. Tyburn doth blush, that bore them, the devil doth shame, that made such devil-saints, and hellish relics; and yet the priests, the consecrators, devisers, and appliers, do show their bare hel-burnt faces, without blushing at all. Diris devoueo, & actores, & spectatores. So I proceed.   

CHAP. 20. ¶ Of the dreadful power of the cross, and Sacrament of the Altar, to torment the devil, and to make him roar.  
AS far as the holy Fathers do deem of the cross, so far do we affectionately embrace, and esteem of the same, as an honourable, and reverend monument in our Christian profession. But the common enemy of mankind, not brooking any moderation, taking advantage, of the proclivity of our nature unto superstition, hath so far bewitched the minds of some, as they have brought into the Christian Church, that which Tertullian doth so much protest against, in the name of all Christians staurolatrian, a performing of divine honour before a piece of wood: than which the Heathen never did perform more before the statue of Jupiter: and another branch likewise springing from the same root, that is, stauropoïsan, a feigning, counterfeiting, & stamping of signs, miracles, and wonders to be done, not only by the cross, but by the expression, and signification of the same: after the very same fashion, that the Heathen did fabulously imagine, and devise, strange fountains of delicacies to flow from the horn of Jupiters' Goat.  
These two superstitious delirations have made us partly odious, partly ridiculous to the profane Heathen people. Lucian found this doting humour betimes, in some Christians of his time, and makes himself, and the world sport with it, as he did at the fancies, and exorbitancies of all other religions: telling us a tale of one Eucrates, who had a ring, made of a piece of old Iron, which had sometime been a piece of an Iron cross, & that ring was an amulet against all malignant spirits. And blind Thyraeus the Jesuit, repeats the same rusty tale of the ring, as if scoffing Lucian had meant nothing but sooth. But he may as good cheap afford us the tale of Eucrates, as he doth the story of S. Margaret: who with the bare sign of the cross affrighted a devil, that was coming unto her in the form of a great Dragon. Or that of Martian, and Julian, who with the sign of the cross, went up and down killing of serpents, as Hercules did Monsters: or that of the old man, who spying an asp in the bottom of a fountain, did front the entrance to the fountain with so many signs of the cross, as he went down to the bottom, filled his pot with water, and returned from the asp without any harm: or that of Bishop Sabin, who having poison mingled in his cup by an Archdeacon, who meant to make him away, signed himself with the cross, drunk off the poisoned cup, & felt not the least grudging or distemper after the same. I doubt the Pope his master would hardly believe him in this, who would give some good store of crowns, to be secured by crosses from the danger of poison. I do not see poisoning any where so rife as in Italy, and especially at Rome, where Crosses are not dainty.  
And what becomes of that goodly ancient Poem made, and sung in honour of the cross?  
Ista suos fortiores  
Semper facit, et victores:  
Morbos sanat, et languores:  
Reprimit daemonia.  
That is, 
The cross, in battle is a shield,  
Which who so bears, still wins the field:  
Against diseases 'tis a spell:  
A charm against the power of hell.   
It is very great reason they should do it divine honour, called Latria, and sweat, and spit, and clamour in their Sorbone for the same, since they give it the divine supreme power of our blessed saviour. For what did our saviour here on earth, or what could he do more, or what did he adorn his own style withal to S. John, sending his disciples unto him, to know whether he were Christ: he said no more than this: Go back unto John, and tell him what you have seen, and heard: how that the blind see, the lame go, the deaf hear, and unto the simple is the gospel preached. And doth not this bring us plainly within compass of the heathen challenge, that we be lignei dei cultores, worshippers, and servants to a wooden god?  
Our devill-comaedians, whose aim was (as you see) by playing over all the trinkets, toys, & pedlars ware of the Pope's holy budget, and by gracing them with some seeming quality against the devil, to advance the credit, of the Catholic church, and to bring into admiration their own persons, and priestly power, that so they might catch the poor gudgeons, they fished so industriously for; left out no old ceremony, nor Engine of the Roman Church, that had any name, or reputed faculty that way: and therefore they mustered the Church standard amongst their fiery troops, but they did advance, and adorn with more miracles, their new relics, and their own proper persons, their hands their gloves, their stockings, their priestly ornaments, as their amice, stole, maniple, and albe, than they did the old approved coat-armour of the Church: and that upon a right wise ground; in regard, that these did more properly, nearly, and effectually work for the magnifying of themselves, and their priestly authority.  
Therefore the holy cross was often presented on the stage, but never with that acclamation, and plaudite, that their other forenamed holy implements were. The first honour the Miraclist doth bestow upon it, is this: that it served to discover Sara to have a devil, in that she could hardly be brought to sign herself with the sign of the cross. Next it, holy water at a pinch, when it would not go down, past Saras mouth into her throat, but stuck in the way, her throat was signed with the cross, & then it slipped down, as easily as a draft of Ale. It seems that holy water was old; for you see when it was fresh, the devil himself was not able to come within the smell, but leapt out at a window for haste to be gone. Thirdly, it restored speech to Sarah, when it was lost. Sara could not speak (says the Recorder) till the priest had signed her throat with the cross. Sara was now a scholar of some standing (as she saith) and knew, when her cue came to say over her gear.  
Fourthly, Sara knew a piece of the cross by the smell, and that might she do right well, for they kept it so sweet in a box, 
See her examina.  (saith Sara) that she must have had a shrewd pose, that should not have found it. Fiftly, it brought Sara to herself when she was in a trance, or opened her eyes when she was broad awake. Yet old Edmunds bestows more grace upon it alone than all these: for when he had hunted up the devil into Marwood's head with his holy hands, meaning to barricado him there, that the people might see him look out at Marwood's eyes, ears, and nose, as a prisoner doth use to look out at an iron grate: he signs Marwood's throat with the sign of the cross, with this holy adjuration, hîc Christi limen est, hos limites ne transcende: this is Christ's own limit, see that ye step not over this line: and yet as seems, for fear the devil should have adventured, to put his foot over the line, he claps on the sacred maniple to, & winds it about his neck, that if there were need, the cross might call to his good neighbour, to help stop the thief. For these holy hunting Engines were better managed, than our ordinary cry of hounds, that will fly out, every one striving to lead away the chase, and leave his fellows behind: our hunting dogs had been managed to stay for each other, that the cry might be full, and that one might help out another at a dead fault. And thus they dismissed the holy cross the stage, without any great alarm, or sound of the common drum: Enters the holy Sacrament upon their stage, deformed by these hell-monsters into a most detestable idol of the mass, with a far more solemn grace, (worthy of a far better place, if these miscreants had not played so long with hel-smoake, that it had put out their eyes clean) but they that have played with God, Christ, and the holy Ghost, the devil must give them leave to play with Christ's blessed institution to. I say they present it with great pomp, in regard of the thrice glorious state, impiously, blasphemously, and chimerically conceited by them to be in royal person within. Such a monstrous metamorphosis, as Homer, Pindarus, hesiod, nor all the fabulous Grecian wits put in a mash durst never feign, forge, or dream of any their despicable gods, that any God should be made of a morsel of bread.  
This new moulded masse-Idoll, laughed at by some, loathed by many, detested of all pious, and ingenious spirits, that have not intoxicated their wits with that enchanted Babylonian chalice; wanting witness in heaven, and being hissed at on earth, must be brought upon our devil-stage, to be graced, honoured, and confirmed from hell. And the same devil, that sainted Campian, and Brian, must with the same black breath, and foul mouth, deïfie this bread-Idoll, and make it a God. And that it may be a perfect Chimaera, compounded all of fiction, and fantastical imagination; the smoke, the fire, the stench, the roar, hell, and the devil must be cogged, feigned, and played, to help out with this infernal, and diabolical fascination.  
Would it not cause men, and Angels to wonder, at the desperate boldness of the ethnic Romish Church, that should dare so impiously, and blasphemously to profane the most sacred reverend Supper of our blessed saviour, whose end, and Essence is, to be taken, received, & eaten, as the bread of life, the strength, health, and sweet comfort of our soul: all whose divine energy, power, and virtue, is to the receiver only; the promise of life to the worthy receiver, the menace of death to the unworthy receiver; all matter, form, effect, and end, directed to the receiver. To disguise, difforme, and monsterlike to mishap the nature of this thrice blessed communion, as to make it a Monster-Engine of all prodigious signs, cogged miracles, and gross Heathenish conceited wonders, and to blaze this their hellish impiety, before the eyes of all the world: they have compiled a book, containing no less than four and forty several chapters, 
Tilman: De mirac: Eucharist:  treating only De miraculis veri Sacramenti. Sci. Eucharistiae. That is: Of the Miracles, that the venerable Sacrament of the sacred Eucharist hath performed: transforming the nature of the blessed supper, into a prodigious monster of wonders. Some of the heads of which Chimaera, for a sample of the rest, I will point out unto you, Cap. 1. De praedio ab infestatione malignorum spirituum liberato, per oblationem sacrificij corporis Christi. Of a farm house freed from the haunting of bad spirits, by celebrating the mass. Cap. 2. De Saxoniae Deuce, qui sub sacrificio Missae vidit speciem elegantis pueruli in Eucharistia. Of a Duke of Saxony, who at the time of the celebration of the mass, saw the form of an elegant young child, in the Eucharist. Cap. 5. De quodam cuius vincula soluebantur tempore, quo pro illo offerebatur sacrificium missae. Of one whose shackles fell off, at the time when a mass was said for him. Cap. 6. De Baraca Nauta per salutarem hostiam Eucharistiae a naufragio liberato. Of one Baraca a Mariner, that by the Eucharist escaped a tempest. Cap. 20. Quomodo Satyrus divi Ambrosijs frater, Eucharistiam collo appensam habens, in naufragiò incolumis servatur. How one Satyrus, S. Ambrose his brother was saved in a shipwreck, by having the Eucharist hanging about his neck. Cap. 29. De Eucharistia, quae a terra suapte virtute sublimata per aera ferebatur ad altar, ibidemque in specie venustissimi pueri apparuit. Of the Eucharist flying in the air unto the Altar, and there appearing in the form of a most beautiful child. Cap. 36. De hostia tertiô ab altari divinitús proiecta, eo quod cimice esset contaminata. Of an Oast thrice skipping from off the Altar, by reason it was defiled by a little fly. Enough for a taste, the whole tun is of the same liquor, colour, and tang. And who would after this deem Mahomet an Impostor, for carrying the moon in his pocket, and mounting up, when he was dead, through the air, unto the roof of a chapel?  
Hear our own Miracle-monger, and his crew, how handsomely they act the masse-monster from hell. First, Saras devil finds the Communicants that had been at mass, by the smell. The Roman Church, and her implements are of one, and the same perfume, that do out-smel the fuming lake, spoken of in the apocalypse, nay hell, the devil, & all. Next the blessed Sacrament, was presented in a Pix: here Saras devil roared like a Bull: It should have been: bellowed like a Cow, for hers was a she devil. Hear the real presence is roared out by Saras devil. Then Saras devil was brought unto the Altar, at the time of elevation, and could not behold the Sacrament, for the brightness, that shined about it. Hear the glorious presence of our saviour in the Sacrament is spied out by the devil. At an other elevation Saras devil could not abide to look upon the Sacrament, and when she looked up, she could see nothing, but the priests fingers. Hear is an evident daemonstration, that our saviour was there present, in that he made the host to vanish out of Saras devils sight.  
When nothing would do, the presence of the Sacrament made Maho tell his name, controlled him, calmed him, couched him, as quiet, and gentle, as a dog under a bench, Maho Saras devil, being commanded to kiss the blessed Sacrament, durst not disobey, but kissed it very reverently, as children kiss the rod. The devil being commanded to take his oath, upon the blessed Sacrament, he durst not refuse, but swore very devoutly, that he would tell his name, and be gone: and yet like a false rakehell, perjured himself, and stayed still: and when he should be brought to his book again, he swore he would break his own neck, ere he would swear the second time, and for fear (as seems) that the devil should make away himself, & so the play be marred afore the plaudite, they let him alone.  
These are demonstrations, by deduction from the devil, of our saviour his real presence: but will you hear the devil put you out of doubt, by his own authentical asseveration, Dibdale the priest, put his finger into Saras mouth, and bid the devil bite it, if he durst: the devil answered, saith the Miraclist, that it had touched the Lord. 
See her exam:  But Sara tells us, now she hath put off her devils vizard, that had she not stood more in fear of a box on the ear, then of any Lord there, she would have made so bold, as to have had a snap at the priest finger. Saras devil was brought by a new command, to kiss the Sacrament more sure: And being asked, what he had kissed, he answered, The body Christ, and that it had eyes in it. here you have the devils own testimony, what needs any more witness, and yet if you will have it fuller: hear Saras devil again, when the priest holding him the blessed Sacrament, and bidding him to adore his Lord, and God: the devil answered male partly, He is thy God indeed: and if thou do not believe, cut it with a knife, and thou shalt see it bleed. Was not this part well played, to prove the eyes, the body, the blood of our saviour in the Sacrament, from out of hell. Were it not great pity, this devil, hell, and oath, should be cogged, and not a true devil indeed? For what a great deal of labour, expense of candle, beating of brains, forging of fathers, counsels, & authorities, wresting of Scripture, falsifying of Authors, coining of wonders, would this one comedy spare? If you will not believe, that our saviour is in the Sacrament, go to Sir George Peckhams' house at Denham, or my L. Vaux his house at Hackney, and ask the devil, who saw our saviours eyes (as he says) with his own eyes, touched him with his finger, kissed him with his mouth, and to make it past doubt, took his oath upon the Sacrament, that it was true. Or else try if the argument will not run in better mood, and figure thus. The very same devil, that Sainted Brian, and Campian at Tyburn: that proclaimed himself a Dotrel, a Ninnie, and a mad fool at Hackney: that had the ass' ears clapped close to his head at Denham: hath said, roared, and sworn so, therefore it is true. Or else thus. The same Edmunds, & his twelve holy disciples, that have feigned a devil Tragaedies, sorted it into acts, and scenes, furnished it with hangings, set up a stage of forgery, replenished it with personated actors, adorned it with fictious devices, dreams, imaginations, and ridiculous wonders, have cogged a new hell, new devils, new roar, new oaths, new kisses to cog our saviour into the Sacrament: therefore you may be cocksure to find him there.   

CHAP. 21. ¶ Of the strange forms, shapes, and apparitions of of the devils.  
IT is a question moved by Scaliger: Why men of a melancholic constitution be more subject to fears, fancies, and imagination of devils, and witches, than other tempers be? His answer is, quia ab atra bile, atri & fuliginosi generantur spiritus, qui cerebrum pingunt turbulentis phantasmatibus, because from their black & sooty blood, gloomy fuliginous spirits do fume into their brain, which bring black, gloomy, and frightful images, representations, and similitudes in them, wherewith the understanding is troubled, and oppressed. Men of this dusky, turbulent, and fantastical disposition, as they are very stiff in their conceit, absolute in their own apprehension, extreme violent, and peremptory in their resolution, (which all grow from the earthy dry stiffness of the discursive melancholic spirits, that do possess their brain) so are they so full of speculations, fancies, and imaginations of spirits, and devils, and those so chimaerical and strange, as the Philosophers old aphorism is, cerebrum Melancholicum est sedes daemonum, a melancholic brain is the chair of estate for the devil. And an other aphorism they have founded on experience, nullum magnum ingenium sine dementia, there is no great wit, without some mixture of madness. john Bodin the Frenchman, is a perfect idea of both these, who being in his younger years of a most piercing, quick, speculative wit, which grew of a light, stirring, and discursive melancholy in him, fell (as Hermogenes the mirror of wit did) in the middle of his age to be a pure sot. The cause whereof is the cooling, and thickening of his melancholic blood, and the spending, or going out of that lightsome, active, and stirring spirit, which the heat of blood in his youth did better maintain.  
This man, though during the prime of his wit he was of a most, pregnant, ripe, and subtle discourse, yet his wit being deep woaded with that melancholic black dye, had his brain veram sedem daemonum, the theatre, and sporting house for devils to dance in: for he hath in his brain, such strange speculations, phantasms, and theorems for devils, as a man may see a great deal of madness mixed with his great wit. For he holds that devils may transform themselves into any shape of beasts, or similitude of men, and may eat, drink, and converse familiarly with them, and may have the act of generation with women, as they please. And not that only, but that a Witch by ointments, & charms, may transform herself into the shape of any beast, bird, or fish: that she may fly in the air, that she may deprive men of their generative power, that she may transfer corn out of one field into another, and may cause hail, thunder, and wind at her pleasure. And he defends lycanthropia, and the change of Ulysses' men into swine by the Witch Circe, to be real, and true: and above all tells that unsavoury, melancholic, ridiculous tale of an egg, which a Witch fold to an Englishman, and by the same transformed him into an ass, and made him her Market-mule three years, to ride on to buy butter: and how that at last, she remorphized him into the native shape of a man again.  
This man's cerebrum melancholicum, is a notable forge for our popish ethnics, to hammer a motley devil out of. But they have more ancient, and authentic records for their Night-owles, than this: as namely, that canonical story in Virgil, of Creüsa, Aeneas his wife: how Aeneas, flying with Anchises his father, and Creüsa his wife, through the streets on Troy, being all on a light flame, lost his wife Creüsa in a crowd, as he posted through the city, and how that Creüsa appeared to him in her ghost, as Aeneas went out at the gate, & told him that she was dead, and was become one of the walking nightghosts, bidding him to take his father Anchises, and shift for himself. This is a most redoubted record of the walking of women's ghosts. And for the appearing of bad, and hurtful spirits in ugly, and monstrous forms, they have their precedent, and original in the history of Mar: Brutus, who having put all his Army in a readiness, for the last fatal field to be fought betwixt him and Augustus, and being alone at his book in the deep, and silent night, suddenly he hears a great rushing in the room, where he sat, and casting up his head, sees a foul, ugly, monstrous shaped ghost standing afore him: and ask it angrily, Quis tu? Deus aut daemon? what art thou? a God or a devil? The ghost answers, sum malus tuus genius, I am thine evil angel: the Capt: asks fiercely again, & quid me vis? & what dost thou here? the ghost says, cras Philippis me videbis, to morrow I will meet thee at the fields of Philippi: the captain answers resolutely, videbo, I'll meet thee: & so falls constantly to his book again, not bidding it God night. Brutus recounts this spectrum to Cassius, his fellow in arms, and Cassius persuades him, that it was but a dream. But out of this, and such like Heathenish dreams, what a world of hel-worke, devil-worke, and Elue-worke, had we walking amongst us here in England, what time that popish mist had befogged the eyes of our poor people? How were our children, old women, and maids afraid to cross a churchyard, or a three-way leet, or to go for spoons into the kitchen without a candle? and no marvel. First, because the devil comes from a smoky black house, he, or a lewd friar was still at hand, with ugly horns on his head, fire in his mouth, a cows tail in his breech, eyes like a basin, fangs like a dog, claws like a bear, a skin like a Neger, and a voice roaring like a lion; then boo, or oh, in the dark was enough to make their hair stand upright. And if that the bowl of curds, & cream were not duly set out for Robin goodfellow the friar, & Sisse the dairy-maide, to meet at hench pinch, and laugh not, when the good wife was a bed, why then, either the pottage was burnt to next day in the pot, or the cheese would not curdle, or the butter would not come, or the ale in the fat would never have good head. But if a Peeter-penny, or an houzle-egge were behind, or a patch of tithe unpaid to the Church (jesus Maria) then ware where you walk for fear of bull-beggars, spirits, witches, urchins, elves, hags, fairies, Satyrs, Pans, fauns, sylvans, 
See Scots book of Witches.  Kit with the candlestick, Tritons, Centauris, dwarves, Giants, imps, Calcars, conjurers, Nymphs, changelings, scritchowles, Incubus the spurn, the mare, the man in the oak, helwayne, the fire-drake, the puckle, Tom thumb, hobgoblin, Tom-tumbler, Boneles, and the rest: and what girl, boy, or old wizard would be so hardy to step over me threshold in the night for an halfpenny worth of mustard amongst this frightful crew, without a dozen avemaries, two dozen of crosses surely signed, and half a dozen Pater nosters, and the commending himself to the tuition of S. Vncumber, or else our blessed Lady?  
These be the Popes, and his holy legates, and those of his holy mission, and commission from hell their frightful crew, their blackguard, with which they work wonders, amongst a faithless, fenceless generation: these shout about them, attend them, and are of their guard, and train, wheresoever they go, or walk, as Styx, Phlegeton, and the Eumenideses do guard Aeacus in hell: with these they work their wonders, making Images to speak, vaults to sound, trunks to carry tales, Churchyeards to swarm, houses to rush, rumble, and clatter with chains, highways, old graves, pits, and woods ends to be haunted with lights, owls, and poakers; and with these they adread, and gaster senseless old women, witless children, and melancholic dotterels, out of their wits.  
These Monster-swarmes his haul: & his helly crew have scraped, and raked together out of old doting heathen Historiographers, wisardizing Augurs, imposturizing soothsayers, dreaming Poets, Chimaerial conceiters, & coiners of fables, such as puff up our young gallants with big looks, and bombast phrases, as the book of Lancelot du Lake, Guy of Warwick, The mirror of knighthood, Amadis de Gaul, and such like their Legends; out of these they conceit their monstrous shapes, ugly bugbeares, hideous apparitions of ghosts: out of these they conform, their charms, enchantments, periapts, amulets, characters, waste coats, and smocks of proof, against hail, thunder, lightning, biting of mad dogs, gnawing of Rats, against botches, biles, crossbiting, sparrow-blasting, Owle-hunting, and the like.  
Out of these is shaped us the true idea of a Witch, an old weatherbeaten crone, having her chin, & her knees meeting for age, walking like a bow leaning on a shaft, hollow eyed, untoothed, furrowed on her face, having her lips trembling with the palsy, going mumbling in the streets, one that hath forgotten her pater noster, and hath yet a shrewd tongue in her head, to call a drab, a drab. If she have learned of an old wife in a chimneys end: Pax, max, fax, for a spell: or can say Sir john of Grantams curse, for the miller's eels, that were stolen: All you that have stolen the miller's eels, Laudate dominum de caelis: And all they that have consented thereto, benedicamus domino: Why then ho, beware, look about you my neighbours; if any of you have a sheep sick of the giddies, or an hog of the mumps, or an horse of the staggers, or a knavish boy of the school, or an idle girl of the wheel, or a young drab of the sullens, and hath not fat enough for her porridge, nor her father, and mother, butter enough for their bread; and she have a little help of the Mother, epilepsy, or Cramp, to teach her role her eyes, wry her mouth, gnash her teeth, startle with her body, hold her arms and hands stiff, make antic faces, grin, mow, and mop like an Ape, tumble like a hedgehog, and can mutter out two or three words of gibridg, as obus, bobus: and then withal old mother Nobs hath called her by chance, idle young housewife, or bid the devil scratch her, than no doubt but mother Nobs is the Witch: the young girl is Owle-blasted, and possessed: and it goes hard, but ye shall have some idle, addle, giddy, lymphatical, illuminate dotrel, who being out of credit, learning, sobriety, honesty, and wit, will take this holy advantage, to raise the ruins of his desperate decayed name, and for his better glory will be-pray the juggling drab, and cast out mop the devil.  
They that have their brains baited, and their fancies distempered with the imaginations, and apprehensions of Witches, conjurers, and fairies, and all that Lymphatical Chimaera: I find to be marshaled in one of these five ranks, children, fools, women, cowards, sick, or black, melancholic, discomposed wits. The Scythians being a warlike Nation (as Plutarch reports) never saw any visions.  
The frightful fancies, and fond gastful opinions, of all the other dotterels arise out of one of these two roots; weakness of wit, or unstayednes in religion. Horace the Heathen spied long ago, that a Witch, a Wizard, and a conjuror were but bull-beggars to scare fools: writing thus to one that had so much wit, as to discern a poled sheep, from a perilous beast.  
Somnia, terrores Magicos, miracula, sagas,  
Nocturnos Lemures, portentaque Thessala rides.  
That is, 
Dreams, and magical affrights,  
Wonders, Witches, walking sprights,  
What Thessalian Hags can do,  
All this seems a jest to you.   
And Geoffry Chaucer, who had his two eyes, wit, and learning in his head, spying that all these brainless imaginations, of witching, possessing, house-hanting, and the rest, were the forgeries, cozenages, Imposturs', and legerdemain of crafty priests, and lecherous friars, either to mask their venery, or to enrich their purses, by selling their Pope-trumpery (as Medals, agnus dei, Blessed beads, holy water, hallowed Crosses, periapts, amulets, smocks of proof, and such) at a good rate; as who would not give sound for a Medal defensive against the devil? writes in good plain terms of the holy covent of friars thus: 
For there as wont to walken was an elf,  
There walketh now the Limitor himself:  
In every bush, and under every tree,  
There nis none other jucubus but he.   
Now see our holy comedians, if they have not dressed their Denham devils, after the old Roman fashion, fit to amaze Will summers withal. Hear the grave Miraclist, how anciently he attires the devil for Sara. She had been divers times affrighted with ugly visions. You shall never hear a prologue to a Popish possession, but it gins with that style. As she sat by the fire somewhat late with an other maid of the same house, 
See the beginning of her examine:  being both in a readiness to go to bed, they fell into a slumber, and drousing thus by the fire, there approached near unto them three Cats, making a terrible noise, and sprawling about this young maid, one of them leapt over her head, and an other crept betwixt her legs: (by Melleus, and Mengus his rules, this might be a priest in the likeness of a Cat: their hunt was all that way) whereat she suddenly looking behind her: (as having been used to such creeping Cats,) she beheld a strange huge Cat, of the bigness of a Mastiffe-dogge, staring in her face, with eyes very great, and bright, to the bigness of a saucer. here is a right priests Hobgoblin, or Tom Spanner in the dark. And will you hear Sara herself uncase you this bug: look in her deposition. She was looking for eggs in a bush by her masters house, and suddenly a Cat leapt out, whereat she gave a startle: and this Cat, by this priestly power (O Catholicam fidem) is suddenly Hobgoblinizd, and hath gotten a shape, as big as a mastiff, and eyes as big as a saucer: O monstrous Catholic faith, that canst turn ordinary Cats in a moment into mastiffs. You shall have them ranked together, as they came from the Pope's tiring-house: that ye may see, which devil you like best, to set the ass' ears upon. At supper the Cat aforesaid, was turned into a dog, of two colours, black, and green, and therewithal, a Spaniel bayed, (and therefore Maho was certainly come.) At another time the devil came down the chimney, in a wind, and blew the ashes about the chamber: 
Page. 20.  Sometime he appeared in the likeness of a Man: sometime of a Bright thing, that sat upon our Lady's image: sometime in the likeness of an Irish boy, with a black curled head: sometime of a great Black dog: sometime he came flying like a sparrow, with a woodcock's bill: sometime like a toad, with a nose like a mole: sometime like a Mouse: sometime like a Minister: sometimes like an Ey, without a head: sometimes like a Ruffian, with curled hair: sometimes like an Old man, with a long beard: and above all, he came in with a drum, and seven motley vizards, dancing about the chamber. This was at the L. Vaux his house at Hackney, to conclude their holy Christmas, with the devils motley mummery.  
And which of all these shall we choose to wear Mengus his ass' ears? The Hedge-sparrow is furnished already with the Woodcock's bill: the toad is preferred to wear the moles nose: the Ruffian with the curled hair, would swagger, the Irish curled pated boy, would likely run away with them: we had best reserve them for Edmund's the Miraclists own wearing; for fancying, cogging, & feigning such comely cases, and faces for the devil, whereof Sara saw neither hide nor hair, top, tail, nor shadow; except the motley vizards, which happily she dreamt of in a Christmas night, having seen Maskers in the day, and feasted the priests highly next day with this feigned relation. The rest are all of the devil-priests own devising, and therefore he may take his Master Mengus long ears, to make up a full suit.   

CHAP. 22. ¶ Of the admirable final act of expelling the devils, and of their forms in their departing.  
IT is a rule in Mengus, the devill-mastix, and Thyraeus the devill-varnisher, that the devil which is to be dispossessed, must be commanded to go out in a visible form, & for the evidence of his departing be enjoind, to crack a quarry in the glass window, or to blow out a candle: which being too such supernatural actions, as by a consorted conspirator with the Exorcist, without the help of a cherry-stone, or the sudden puff of a wench's breath, or the swinge of her sleeve, cannot cleanly be conveyed, it is no marvel though they be made a demonstration, that the devil is surely gone. The penner of our devil-tragaedy hath not forgotten to keep good decorum in this, for he hath fancied, and feigned divers well seeming forms, and similitudes, for his stage devils to wear at their taking their leave.  
The first devil that was disseised was Smolkin, Trayfords' spirit, whom Sara espied (saith the Miraclist) to go out at Trayfords' right ear in the form of a Mouse, and it made the poor wench at the fight of the Mouse almost out of her wits. The next devil dispossessed was Hilcho at Uxbridge, who appeared (saith our author) to the possessed parties at his going our, like a flame of fire, and lay glowing in the fire in Trayfords' sight, till he had a new charge. The third was Haberdidance, Saras dancing devil: who appeared to the patiented, like a whirlwind, turning round like a flame of fire, & his voice was heard by a cook, as he flew over the Larder. Captain Filpot went his way in the likeness of a smoke, turning round, and so took his way up into the chimney. Lusty Dick (as seems) did slip a button in one of his turns above ground: for he went out in a foul unsavoury stench. Delicate, and Lusty jolly Jenkin went out, one whirling like a snake, the other in a vapour not very sweet. Lusty Huffcappe went out in the likeness of a Cat. Killico, Hob, and the third Anonymos, all captains, went out in a wind. Purre went out in a little whirlwind. Frateretto in a smoke.  
Master Maynie had in him (as you have heard) the maister-devils of the seven deadly sins, and therefore his devils went out in the form of those creatures, that have nearest resemblance unto those sins: as for example; the spirit of Pride went out in the form of a peacock (forsooth) the spirit of Sloth in the likeness of an ass: the spirit of envy in the similitude of a Dog: the spirit of Gluttony in the form of a wolf. But it is to be wondered at, that general Maho, at the last, and most dreadful exorcism of all, when he was expelled with 22000. years torment laid upon his back, he slunk out without any similitude at all. And more, an ordinary Reader will wonder, that Maho, being Dictator of hell, is said in the Legend of Miracles, and so noted by Sara, to have chosen such a strange part in Sara for his passage out, as I dare not name: and yet devils, comedians, and their reporters may have licence in all Courts to call all things by their name. And indeed here lies the wonders of all, considering that that nameless part, the devils port-gate in Sara, was the priest's quest and haunt, which they had hunted sore, had crossed, recrossed, and surcrossed with their holy hands, had sacred, or seared with application of their reverend strong relics, and other their potent holy parts, (as you have heard poor Sara herself confess:) the devil should once dare to come near that part, that had been harowed, (I would say hallowed) and enriched with so many precious jewels from Rome: but you shall find the author noted that part, and assigned it for Maho the devils passage, upon very sage, and prudent consideration. For they had kept such revel rout thereabouts, as they themselves gave out to such as were suitors to Sara, (as you read in her deposition) that they, and the devil, (O fidem Catholicam!) had taken such order, as marry her who would, she should never have child.  
But to return to our similitudes, and devil visages again, the Miracle-minter deals here with these forms, and faces of devils, as Sosia in Amphitryo dealt with the battle at Teliboüs, who ranges two main Armies, divides them into squadrons, wings, and flanks, and makes them meet, and encounter, and none but himself alone is upon the stage. And indeed it is good decorum in a comedy, to give us empty names for things, and to tell us of strange Monsters within, where there be none. When a man hears of these frightful similitudes, wherein the devils are conceited to departed, as flames, whirlwinds, snakes, cats, fire, and smoke, he would imagine the spectators should be much gastred, and scared at the going out of the devils in these fearful forms, and that the chambers and rooms, where the daemoniacks and the company are, should be shaken with the whirlwind, scorched with the flames, and soiled with brimstone and smoke, and that the assembly should tremble, to see the devil whirl about in the similitude of a snake, as a fire-dragon spouts, & whirls in the air: but at our gentle devils departure, there was neither shape seen, nor wind heard, nor motion felt, nor flames, nor smoke, nor whirling fire-snake perceived at all, and therefore you must heedfully observe, the authors clause always annexed, (as Amen to a mass) unto the end of the sentence: As seemed, or appeared to the possessed.  
So as the out-casting of these ugly devils vizards, lies thus. The priests do report often in their patients hearing, the dreadful forms, similitudes, and shapes, that the devils use to departed in, out of those possessed bodies, which they have dealt withal beyond Seas: and this they tell with so grave a countenance, pathetical terms, and accommodate action, as it leaves a very deep impression in the memory, and fancy of their actors: so as when it comes to their cue, to play the same part over, (as namely, when after dreadful adjuration the devil is said to go out) then doth the Exorcist very soberly ask the party, in what form or similitude, the devil appeared unto him at his departing: and he having conned his lesson of forms, and shapes before from the priest, lights upon some such form, and shape, as he hath received from the priest. And then the Echo is: Thanks to the blessed virgin, and the whole quire of heaven. And if the Exorcist do suspect the wit, or memory of his scholar, as being nothing perfect in his calendar of forms, he will not stick, to prompt him by his question (being afore an Auditory of Romish gulls, whose brains swarm with bull-beggars) as to ask him, if the devil did not departed in such, or such a form; and then the actor either for fear, or flattery of his good master dares not but say yea.  
Another rule you must learn in a comedy well acted, and conveyed for the devil: that the daemoniacks be so nearly placed (yet in several rooms) each to other, that one may hear without benefit of Midas long ears, what is said unto, or by the other; and so the second may be you're and ready, to take his cue and turn of the former, and put to a little of his own wit, for the better gracing the wonder. Or else if propinquity, and fitness of the rooms will not serve, for one to be the others parrot, and Echo, touching the shape; let the shape be handsomely agreed of by the devil-actors before, or else provide a Mistress Plater, for an intelligencer, or intercursitor between them, that may in a trice relate to one, what the other hath done, and said.  
Lusty jolly Jenkin was conceited, & given out by the Exorcist to go out of Sara in the similitude of a whirling snake: Marwood was in another room, yet so near as he caught the snake by the tail, and cries out, where he lay, at the dreadful sight, adding that he saw it come whirling by his window, with a wind in most terrible wise. Hear Master Maynie for all report you this devise, the daintiest actor, that ever came upon devil-stage. And as I answer to this point, so do I unto that other, as touching the devils supposed similitudes, in their pretended departing out of me. Eytber it is altogether false, and devised by themselves, or else they led me to say so by their questions, as if they asked me whether Pride did not departed from me in the likeness of a Peacock, it is very probable that I said, he did, and so of all the rest. Or otherwise they told some in my hearing, that such devils did use to departed from such, as they possessed, in such kind of forms. I pray GOD forgive them for all their bad dealing with me.  
Thus you have these Romish devil-vizards of forms, similitudes, and shapes of the devils departing, laid open unto you, by their own scholars and actors, to be nought else, save squibs, crackers, and fireworks forged out of the priests own fancy: and that there was no devil, but Edmunds, or Dibdale the Priest. Now let us a little look upon the last, and most artificial act of this infernal tragedy (namely, the final dispossessing, and extruding the devils) by which of their ghastly dreadful Engines, this conclusion was best, and most cunningly performed.  
The first honour of this great, and admirable act of final dispossessing the devil, did by great providence fall upon a little casket of relics; wherein there falls out wonder upon wonder. For Trayford, the possessed party, espying a casket of relics in Saras hand, snatches them suddenly from her, and applying the casket to his own, did expel Smolkin his own mouse-devil. Where the supper wonder is, that a man should without Exorcist, Albe, ave marry, or Salue Regina dispossess himself of a devil, as we find Trayford did: or rather the devil dispossess himself. For Trayford, the possessed, was moved, ruled, and carried by the devil, as a wheel is by a turnspit cur, that is put into it: so as it was not Trayford, that snatched the casket, but the devil, nor Trayford that applied them to his mouth, and expelled the devil at his right ear, in the likeness of a Mouse, but the devil.  
This doth plainly instruct you in these two excellent points: first, the dreadful power of relics, when they lie penned, and packed close together in a little room, that they work like bottle-ale, that is close kept from vent, ready as soon as they be stirred to spout devils, dragons, and all in a man's face: next, it reads you a plain Lecture of the bodily fear of the devil at the approach of an holy priest, who chooses rather to make his own squib, fill it with gunpowder, and setting it on fire, to burn, and blow up himself, as Sardanapalus did, then to attend the coming of a scalding Catholic priest.  
The next expulsion of the devil was by holy water alone; wherein the power of the holy relic is the more advanced, in that it came not from the hand of any anointed priest, but was taken by Sara, and sprinkled upon the devil, in the likeness of a Toad, and towards the devil-minister, that came into Trayfords' chamber, and they both vanished away. So as by these powerful instruments a devil may not only dispossess himself, (which a man must imagine he had need of great help to do) but also put to flight any other devil that stands in his way, or will presume to come within his walk, without his good leave. For else what reason had Saras devil to be displeased at his fellow devils coming into Trayfords' chamber, and to sprinkle him away, but that it seems he came rudely in, without by your leave.  
The holy cross put to flight a whole quire of Puppets, that appear dancing the morris at the end of a gallery; and dissolved them so clean, as there appeared neither flame, smoke, nor ill odor from them: and this wonder was accomplished by Sara, for Sara (saith the Miraclist) signing herself with many signs of the cross, the devils in the likeness of Puppets, vanished out of sight.  
Hear our wonder like Amphitryos goblet, begets an other wonder still. Sara by Crosses puts to flight a whole troop of puppet-devils, and yet the devil within Sara cared not for the Crosses one jot. These (as seems) were but puny urchin spirits, that for want of good cheer at Denham house were pined, and made feeble, before the Exorcists came thither. But Purre was a spirit of a tough mould, and in reasonable good plight: he held the Exorcist good tack, till at length (saith the Reporter) by often invocation of our blessed Lady, and the whole company of heaven, with ave maries, and other anthems, of our blessed Lady, especially Salue Regina, Purre was cast out. Here Church anthems, as you see, carried away the bucklers, in expelling the devil. Sara, the devils sweet dancing school, had chosen amongst all the heavenly quire S. Barbara, for her patroness, and Saint: who pitying her poor Client, seeing all the devils of hell in the poor wench, and Maho their commander, came down herself from heaven, to show her grace she had there, and that Saints may come from heaven a devil-hunting, if it stand with their good pleasure, and assuming the office of an Exorcist into her own hands, casts out Maho, the black Prince.  
Maho takes this as no fair play: and therefore himself complains of it in his Dialogue with Dibdale: that a woman had cast him out before, 
Page 5. book of Miracles.  upon her own festival day.  
This is no mean office, you may be sure, nor of little moment, and weight, when the glorious Saints of heaven come down to discharge it: nay you shall see, that for the dignifying of this conjuring profession, and to stop the mouths of all carping oblocutors, our blessed Lady herself vouchsafed to grace it with her presence in her own proper person, and to come in state, with a princely train of celestial virgins attending upon her: whom the devil in scorn calls by a byname, Saffron-bagge; Lo yonder (cries the devil to the Exorcist) comes Saffron-bagge, with her company of tripping-maid, thou canst do nothing without her. And the Miracle-maister sticks not to tell us, that she played the Exorcists part too, in helping of Sara. After a long, and painful combat (saith he) Sara said somewhat cheerfully: now our blessed Lady hath known my need, and hath helped me: for the devil was gone out. And it shall, I trust, be no disparagement to our Lady in this case, to have a simple word in show matched unto her highness, which with the very sound, pronunciation, and name had the same virtue in expelling a devil, that her own gracious presence in proper person had: and that is in the creed, neither the name of God the Father, God the son, nor God the holy Ghost, nor the name of the virgin Mary (which as you see, is notwithstanding dreadful to the devil) but the bare naming, and pronouncing of this word catholic alone: with the sounding of which syllables only, Sara (saith our Author) did put to flight all her pernicious devils. So as this word catholic in the creed is as deep a devil-coniurer, as ever Mengus was.  
These several Champions (as you see) do severally triumph, and erect their several Trophies, with spoils of several devils. But it falls out sometimes, that the grand Prince of darkness doth combine, and unite his forces, calling to his aid his Leaders, Colonels, and captains for hell, as Hiaclito, Helcmodian, and the rest, and pitches a main field: so as his forces stand strong against any one of these alone. Then hear the General of our ghostly Camp, how he marshals his bands, & troops, against the front of hell. But the blessed Sacrament being brought, invocation made to our blessed Lady, and all the quire of heaven, by the help of ave maries, salve Reginaes', and calling upon the blessed Martyrs, and applying their holy relics, especially of Fa: Camp: Fa: Brian, and the rest, that had been martyred at Tyburn, hell itself quails, the devils roar, and the Prince with all his assistants, and commanders, are finally cast out. These are the troops, that prevail against principalities, powers, dominions, and all the kingdom of darkness: these laded Maho, and Modu (the two Generals of the infernal furies) with fire, and brimstone, and banished them, for a final doom, to be tormented in the bottomless pit of hell.  
And thus closed up our worthy Author his worthy tragedy, with the confusion of the great maister-devils, and the consolation of his pitiful possessed captives, and that loud famous acclamation of the spectators, O Catholicam fidem! O fidem Catholicam! But the lamentable Chorus, and Nuntios of this tragedy (Master Maynie gentleman, Fid Williams, Sara Williams, Anne Smith, and Master Tirrell) do tell us another tale, ending this devil tragedy, with their own tears, sighs, exclamations, and hideous outcries, against the devill-priests, the coggers, coiners, mynters, and actors of this wicked lewd play. Who were not content to play Maho, and Modu, the grand devils themselves, to play at bo peepe with Almighty God, our blessed saviour, his holy Angels, and blssed Saints in heaven, presenting them on this feigned theatre, and making them to squeale, pipe, & tumble, like puppets in a pageant after their own impious fashion, and to profane, and prostitute the blessed Sacrament, making it a pander to their foul and monstrous lust, but partly by flattery, partly by fear, partly by the bond of violated chastity, partly by their loathsome potions, and unnatural fumigations, brought them into the same dissimulation with themselves, and to act the chief, and principal parts in their diabolical legerdemain: and when they had once masked them in their popish nets, and gotten them into their holy gins, they did so unmanly, so unpriestly, and so unnaturally use them, as the devil himself, if he had been indeed in presence, could not have used them worse.  
And these misguised bewitched creatures, now of better remorse, do tell us that the trussing up of their juggling sticks, winding up their Pope-budget, & packing up their Roman pedlary grew from another cause: which was, because they understood by some of their Sentinels, that their juggling, packing, and legerdemain did peep out abroad in the Country, & occasioned divers opinions, and constructions of the same, whereby present danger to their persons, and stage-robes was like to ensue. This moved them, to let Maho the devil slink out of Sara in that homely manner as you have heard, that they might (though unclean) rid their hands of him. And now I pray you observe how suitably to their former affairs they sorted themselves thence.  
It is the fashion of vagabond players, that coast from town to town with a truss and a cast of fiddles, to carry in their consort, broken queans, and Ganymedes, as well for their night pleasance, as their days pastime: our devil-holy consort at their breaking up house at Denham, departed every priest suited with his wench after the same good custom. 
See the last end of Fide examine:  Edmund's the Jesuit (saith one of their own covey) had for his darling Mistress Cressy, Anne Smith was at the disposition of Ma: Dryland, Sara Williams of Ma: Dibdale, Mistress Altham of Cornelius, and Fid Williams of Ma: Leigh. And was not this a very seemly Catholic complement trow you, to see a fiddler and his case, a Tinker & his bitch, a Priest and his Leman, a devil & his dam, combined sweetly together? I trust our devils would never make suit to go into any herd of swine, so long as they had such kind tender cattle to possess, dispossess, repossess, and surpossesse at their pleasure. And this in the holy dialect is called gaining of souls: scilicet for the devil.   

CHAP. 23. ¶ Of the aim, end, and mark, of all this pestilent tragedy.  
THe end of a comedy is a plaudite to the author, and Actors; the one for his invention, the other for his good action: of a tragedy, the end is moving of affection, and passion in the spectators. Our Daemonopoiïa, or devil-fiction, is Tragico-comaedia, a mixture of both, as Amphitryo in Plautus is: and did by the good invention, and carriage, obtain both these ends. First it had a plaudite often; O Catholicam fidem! and O that all the Protestans in England did see the power of the Catholic Church: and it moved affection with expression of tears. Marwood did tumble, foam, and rage so lively, when he was touched with Campians girdle, as the gulled spectators did weep to see the juggling knave, in such a supposed plight. But our Roman Authors, Edmunds, and his holy crew (his twelve holy disciples) the plotters of this devil-play, had a farther and deeper end: which by this impious devise they had achieved pretty well, and that was (after the Pope's dialect) the gaining of souls for his holiness, and for Hell, the bewitching of the poor people, with an admiration of the power of their Romish Church, and priesthood, by these cogged miracles, and wonders; and thereby robbing them of their faith towards God, and their loyalty to their Prince, and reconciling them to the Pope, the Monster of Christianity. And for the obtaining of this main mark and end, they used two chief subordinate ends. The one was to bring in the devil on the stage (through the whole course of their tragedy) as the father of us all, and as the founder, protector, and favourer of us, and of our most Christian profession. The other, by causing their devils to speak, act, and behave themselves, as an hostile and sworn enemy to them, and to their Romish superstition. Which the besotted people conceiving as the very true voice of the devil indeed, were brought to fancy and imagine of us all, as of the grand children, and heirs of Satan, and of hell, and to esteem of them, as of the children of light, and the undoubted heirs apparent to the celestial kingdom of heaven. In this their bewitched conceit, they were brought to renounce their duty, love, and allegiance to their natural sovereign, and to swear their fealty and obedience, to the unnatural monster of hell.  
Unto the achieving of this impious, and treacherous design (namely, the revolt of the besotted people from their Prince, and the most Christian Religion, by the pure profession, and swearing their obedience unto the Pope of Rome) they spared no person, no condition, no calling, no profession in either our Church, or common weal, but abandoned them all in their devil-comaedie to the bottomless pit of hell. 
Page, 42.  And that the 7. horned Babylonian beast might appear in his lively orient colours, to be he that durst open his blasphemous mouth against the almighty, & his Saints, his accursed brood here do that in the assumed feigned person of the devil, which the devil himself (though a spirit of blasphemy) never dared to do: that is, to curse, & blaspheme, (o hellish impiety, my heart doth tremble at the sound) the most beloved, thrice-blessed anointed of the Lord, the sacred person of our dread sovereign, making her no other in this devilish tragedy, than the devils principal darling. 
Book of Miracles. Page, 43.  hear the devil, or Edmunds in the devils person (who yet draweth his breath from the beams of her princely mercy, whom himself accursed to the pit of hell) in his own dialect, if your Christian ears dare to hear that, which those Popish miscreants dare proclaim upon their stage.  

Behold your loyal Priests. Page, 43.  Oh (cries Maho the devil in Sara) yonder cometh Saffron-bagge (meaning our blessed Lady) she is come to help thee: but she cannot away with a principal person in this realm, and therefore I cannot away with her. here the play-devil is conceited so to love the Queen, as he must needs hate our Lady, for not loving her majesty. And to express his devilships good will (forsooth) unto her majesty: on S. Hugh's day he threatens the Exorcist, 
Page, 34. See Saras examine:  that he would go ring for the Queen: and in another fit tells Dibdale in a rage, that he would go to the Court, and complain of him to the Queen, and cause his head to be set upon London bridge. In another fit he cries out of Sara in a loud voice, God save the Queen, 
Page, 7.  and her Ministers, expressing his devilships not only good affection, but zealous devotion to her majesty, and her clergy. But that which shows their diabolical impiety, and opens the treasury of their hearts, fraught with treachery, and treason, they solemnly present the devil in Sara upon their stage, roaring out an oath touching her majesty in this wise, by my troth she is mine, and the Queen of heaven being called upon, he said aloud, 
Page 7. ibi:  another Queen is my Queen. O detestable Romish villainy! et tamen viwnt, and are at this day plotting a new invasion to set up a new Queen, who have and do thus desperately blaspheme God, and the King.  
And is her majesties Court more beholden to this Romish hellish Consort, than her majesties sacred person? Hear Modu, Maynies' devil, vaunting in his devils voice, upon S. George's day, 
Page, 43.  that he would go brave it out at the Court: for they were all his friends. This is the gentle quittance, your holy renegadoes do return you, for the favour, or convivencie which they find, in that her majesties laws are no more severely executed against them. They bring you home a placard from his hellishnes at Rome, to assure you, that you are all in league, and amity with the devil. For so the devil, or Edmunds doth proclaim you from hell, or Rome.  
Those famous renowned Worthies of her majesties privy Counsel, whose bodies sleep in peace, and their souls (as I trust) repose in Abraham's blessed bosom; how our infernal tragedians have disturbed their rest, profaned their happy memory, violated their tombs, and called forth their spirits, like the Witch of Endor, making them tennis-bals, for their devils to bandy on their stage; take a true view of, in the passage of a Dialogue between the Exorcist, and the devil.  
Yonder (cries the devil in Sara) nodding her head towards one part of the chamber) stands such a one (whom he had named before) full of devils: 
Page. 32.  and Leicester at this present hour; even now, now, under the right arm of that one (before mentioned) and all the Court are my friends. Then went he forward with his speech, naming certain persons, and said, that they are now gone to the devil: and amongst the rest, named Bedford already departed, and that his soul is even now with me in this chamber, 
Page. 43.  and so passed on his talk, and passed on to matters of treason, and therefore they are not to be mentioned. Thus far their own Recorder, in his own sweet terms. And were not those matters of treason, uttered by the devil, strange matters from hell trow ye, that the penner durst not commit them to writing, having written so much, touching our most sacred Prince, her Court, and Counsel before, as the devil himself durst not inspire more into his pen? And who doth not feel this palpable legerdemain, at his finger's ends? The devil speaks treason against the Prince, and state, for the winning, and gaining of subjects from her majesty to the Pope, and making them become traitors, by his treasonable persuasions; and this stands for good Romish rhetoric, and popish divinity, whilst it was spoken, and acted by the Pope's Orator the devil: and the devil showed himself an absolute powerful speaker, for his grand master the Pope: 
See Fids & Maynies' exam:  enchanting by his sweet eloquence 500, or as their own disciples confess upon record, four, or five thousand souls in a short time, whom he won from the Queen, and reconciled them to the Pope by this well acted tragedy. And might the devil speak treason so aptly, distinctly, and elegantly on the stage, that it enchanted the hearts, and affections of the poor bewitched people, and chained them to the Pope: and is not this sweet enchanting treason to be mentioned in writing? 
Page 23.  Quis causam nescit? You were afraid, good devil-tragaedians, to be sainted at Tyburn, for this sweet enchanting treason, uttered by your prolocutor the devil: and it must be committed to none, but your sworn new proselytes, that knew how to keep it from straggling abroad: whom you have by this one sentence of your wise Orator the devil mantled in the same degree of horrible unspeakable treasons with yourselves, not only for concealing, and entertaining treason not to be mentioned, or spoken for the abomination of it; but for yielding themselves, their faith, and fealty to the Pope; the true end, and aim of all those unspeakable treasons. Et quis hic daemon? And who was the devil, the broacher, herald, and persuader of these unutterable treasons, but Weston the Jesuit, the chief plotter, and the arch-impostor, Dibdale the priest, or Stemp, or all the holy covey of the twelve devilish comedians in their several turns: for there was neither devil, nor urchin, nor elf, but themselves, who did metamorphoze themselves in every scene, into the person, either of the devil himself, or of his Interpreter, and made the devils names their Puppet, to squeak, pipe, and fume out what they pleased to inspire. And thus, 
Page 43.  as the devil would have it, by a devilish inconsiderate clause inserted, that the devil spoke treasons, not once to be mentioned: have you proclaimed yourselves, and your 5000 new adherents, for unspeakable, unutterable, detestable traitors.  
The estate of our clergy, 
Page 29.  they have adorned with a special grace: The devil appearing unto Trayford (saith the Miraclist) in the likeness of an English Minister, and dissuading him to leave the Catholic Romish Church, etc. This was a sign (say they) of our especial favour with the devil, in that he pleased rather to put on our habit, than the vestments of a Catholic Romish Priest: and yet all circumstances considered, this was no great favour done unto our profession, in regard their holy gear was too hot for the devils wearing. A suit of purgatory fire had been much easier for the devil, than an Albe, or vestment of that consecrate attire. But a greater argument of love, and mutual good affection is the liberal commendation, which Saras devil doth very frankly bestow upon our Ministers, affirming by his devils honesty, that he likes them well, and that they be much better than the Catholic Romish priests. Which the poor idiot spectators took to be sooth indeed, and deemed us to be too great in the devils books, ever to be good. And above all, General Maho being straightly charged by the Exorcist, to tell his name, he standing upon his dictatorship, tells the Exorcist plainly, that he cannot command him, 
Page 44.  but that the English Ministers may. What, and their wives too? quoth the Exorcist: Marry thou a wife too, quoth the devil. Lo here (good gentle coneys, that come to wear the woodcock's bill) you hear the devil, alias Dibdale plainly tell you, that the English Ministers, and their marrying of wives come both out of hell, and are the devils, alias Dibdales own counsel to the priest, and so cannot be good. But hunting, nipping, & crossbiting a pretty wench on the bare: crossing, recrossing, surcrossing her with priestly hot holy hands, per honesta, & in honesta: giving her such a Catholic close pinch, that you make her cry oh, and possessing her with a she devil upon the same: afterwards dispossessing, repossessing, and super-possessing her again, till the poor wench is so handled amongst you, 
See Saras examina:  as the devil, and you give out, Marry her who will, she can never have child: This is but his holiness own hunt and chase, for his holy hellish disciples, in which Catholic sport the devil himself making one, he can take no just exception thereunto.  
After the devils gracing our several callings by his devilish commendation, he must needs, of his good nature, speak something in favour of our religion to, especially in behalf of those points, wherein we have opposition with the Church of Rome.  

Page, 17.  First, therefore for his, and our better credit the devil tells the priest, that himself is an heretic, and that heresy came first into England, in the reign of King Henry the eight. That he teaches the Protestants, to call themselves Catholics: 
Page, 23.  His good devilship, caused Sara to weep for her father, and mother, because they went to the English Churches, and tells the Exorcist very kindly, that young children, though they want understanding, must be kept from the Church: because they may be plagued for so going, for their parents faults, that suffer them to go. here we must suppose, that the devil had taken so much of the priests blessed potion, (sack, Galbanum, and Rue) that he was Maudelen-drunke, and in his kind drunkenness, of pure compassion, and good nature, doth reveal thus much against himself, to have children, and good folks saved: For being sober, and in his right wits, you shall by and by find him in another key.  
Sara was tempted (forsooth) to say first that there was no Purgatory. This was a sore temptation indeed, 
Page, 2.  to wish Sara to say that fire was not, whereof there is not one sparkle to be seen in all the book of God: which fire the pillars of God's Church have always held for an Heathenish dream, & a Platonic fiction, whose coals, brands, & skorching flames have been purgatives for men's purses, houses, & lands, & have annihilated more metal, and evaporated it into smoke, than all the conceited fireworks of our chemical Impostors have done. And here I fear the devils brain was a little too much heated with the smoke of holy brimstone, & grew somewhat addle, in advising Sara to go about to put this enchanted fire out of people's heads: for that the conceited opinion of this imaginary fire hath brought more sooty-soiled souls into hell, in a fancied hope of a purge after this life, which they can never meet withal, than any one cheating devise beside in all the Pope's budget.  
Saras second temptation was to say, 
Pag, 3.  the priest said nought in saying of mass, A Christmas temptation after the devil was well whittled. This was a pretty gull of your merry Christmas devil, as yourselves had gulled & impostured the world. For what can be greater glee, and pleasance to the devil, then to behold you the Archiuglers, and Impostors of the world, to put down in this craft the Sorcerers of Egypt, the Heathen, Mahomet and all. To see you first juggle with Almighty God, and our blessed saviour, and then with all his saints, turning his most blessed institution into a masse-monster, a chimaera of puppets, & gauds. Approaching unto the holy celebration like bacchanal priests, with a stole, an albe, maniple, an amice, a tunicle, and such fantastical attire: putting upon the blessed institution of our saviour, a foreign Babylonian name of a mass: making it a night catch, or round to be chopped up between a boy & a priest: perverting the nature of the holy communion, to a private nunchion for a priest alone: severing those two main pillars of our soul's comfort, the body and blood of our saviour, and renting them in sunder, which God had so nearly conjoined: making the reverend celebration a pageant of moppes, mows, elevations, crouches, and ridiculous gesticulations: evacuating the power of that perfect, and absolute oblation of the body, and blood of our saviour, by a quotidian imaginary oblation of a sacrifice without blood: offering up in a blasphemous conceit the body of our saviour, which sitteth for ever at the right hand of GOD, giving it for the dead, which our saviour did to and for the living receivers only: and above all sacrilege, and heathenish blasphemy, offering up our saviour unto God his father thus; beseeching him that he, with a merciful pleasant countenance, 
See the missal.  will behold the offering up of his only begotten, and living son Christ Jesus, and that he will accept the same, even as he accepted Abel's offering, and the sacrifice of Abraham, and of Melchisedech the high priest. Hereby sacrilegiously making yourselves not only the true Melchisedech (an honour appropriate unto our saviour; by the saying of the holy Ghost) but most blasphemously intruding yourselves as Mediators, not only between God and man, but also between almighty God, and his son; beseeching him to accept of the oblation of his son with a pleasant countenance (O hellish blasphemy) at your intercession! 
Page. 2.   
Thirdly, Sara was tempted by the devil to say, the blessed sacrament was bread, and not to be adored. This was an old potent temptation indeed. The blessed Apostle was thus tempted 1500. years ago, to call it expressly by the name of bread, and to will us to remember by the breaking of it, that it was none other but bread, Plato's idea of an essence subsisting in nature, without existence in individual substances (long since hissed out of the schools for a fantastical fiction) is nothing unto this Popish brainsick imagination: that the colour, form, taste, savour, and dimensions of bread should subsist, & exist real objects to our senses, without the substance, & nature of bread: that all these sensible accidents should be made pendulous in the air, like Archimedes dove, or else stripped from their proper substance, and adhaere to an indeterminate, vagrant, unbounded being: which all the subtle wits of all the Eagle-eyed schoolmen in the world, could yet never christian with a name. These are the Italian Monsters, hatched of the eggs of school Crocodiles; the winding serpentine wits of profane uncircumcised spirits, that take liberty to themselves to descant upon almighty God, upon his beloved son, and his blessed institution, as they descant upon haecceïtie, nihileïtie, and all those conceited school-tricks.  
Our saviour Christ I suppose would have had somewhat ado, to have instructed his twelve holy disciples, at the first celebration of the supper, in this Lecture of flying forms, and vagrant substances: and if our saviour had told S. Peter, that the bread which he broke & gave him, was no true bread indeed, but the accidents of bread, (who could not conceive of leaven, that our saviour mentioned, but he thought of household bread) it would have caused him to move many odd questions, and have troubled his brains, and hindered his devotion much in that reverend, and sacred action. But our saviours blessed disciples were but grossa capita to our subtiliated, sublimated new spirits of the Sorbon. The blessed Apostle Saint John, did think he had brought an argument of good assurance to the Jews, when he began his Epistle thus; That which we have seen with our eyes, handled with our hands, and been conversant withal, the Lord of life: which if he had written, to a quirking Sorbonist, or a scoffing Lucianist, that had his brain puffed up with this theory of forms, he would say, the Apostle wrote like a good plain John a nods: for those accidents of speech, favour, proportion, and feeling might be in individuo vago, in a wandering Hobgoblin, that had no similitude of nature with the Lord of life. Verily, neither this new coin of conceited forms, nor the imagination of any Idolatrous adoration was once in their understanding, who received the blessed sacrament, leaning one upon another's breast, and therefore this temptation was as ancient as the original institution, that the sacrament was bread, & not to be adored.  
Fourthly, Sara was tempted by the devil to think that our English Ministers were as good, as the priests. If the devil had not tempted Sara to this, he had been much too blame: for he being one of their chorus, and a principal actor in their play, & so familiar with all their legerdemain, did well see, that if hell itself had been raked (as they say) and 13 of the devils most devilish Ministers fetched from thence, they could not have passed Weston, and his twelve devilish tragedians, in any degree. Dissemblers, jugglers, impostors, players with God, his son, his angels, his saints: devisers of new devils, feigned tormentors of spirits, usurpers of the key of the bottomless pit, whippers, scourgers, batfoulers of fiends, panders, Ganimedaeans, enhaunsers of lust, deflowrers of virgins, defilers of houses, uncivil, unmanlie, unnatural venereans, offerers of their own mass to supposed devils, depravers of their own relics, applying them to unspeakable, detestable, monstrous deformities: prostituters of all the rites, ornaments, and ceremonies of their Church to impure villainies: profaners of all parts of the service, worship, and honour of God: violators of tombs, sacrilegious, blasphemers of God, the blessed trinity, and the virgin Marie, in the person of a counterfeit devil: seducers of subjects, plotters, conspirators, contrivers of bloody & detestable treasons, against their anointed sovereign: it would pose all hell to sample them with such another dozen.  
Fiftly, 
Page 4.  Sara was tempted by the devil not to say her prayers in Latin, because God had not so commanded, but in English, as she had learned of the Minister, in her mother's house: dearly beloved brethren, the Scripture moveth us in sundry places, humbly to acknowledge, and confess our manifold sins, and wickedness: God save the Queen, and her Ministers.  
Are not these men's faces sorely scorched with the flames of hell fire, and their consciences seared with those hot burning coals, that dare publish this desperate impiety to the world, that the confession of our sins, according to God's holy will, and fatherly admonitions in the Scripture, (which is the first beginning of our worship, and service of almighty God, appointed and established in our public form of prayer in the Church) is the devils temptation? Was it ever heard of before, from either Heathenist, or divine, that the devil did tempt any, humbly to acknowledge, and confess his sins, before almighty God. Which are the express words of our service book, derided by these hellish Impostors, and fathered upon the devil? What are our faith, our hope, our charity, our zeal, our worship of almighty God, but Pharisaical clouds, and wandering stars, accursed of God, without true, and unfeigned humiliation going afore? And what shall become of their much-commended mortification, penance, affliction, and taming of the body, to bring it into due obedience, under the government of God's holy spirit, or in what order, and rank, shall we place these, if dejection of mind, and humiliation of spirit, the acceptable sacrifices unto God, be the cognisances of the devil? Blind, and desperate malice cares not, what it speaks, so it may speak. For that addition, in scorn and superbious contempt annexed by you, unto our public prayer, God save the Queen, we do glory in it, and pray unto God, from the bottom of our hearts, that we long so pray. It demonstrateth plainly to the world, with what spirit you are led, namely by the spirit of Satanical pride, and desperate disobedience, that dare refer that pious loyal prayer to the devil.  
Thus hath the devil (forsooth) spoken in favour of our Prince, her worthy counsellors, her renowned Courtiers, her learned Ministers: in favour of the Sacraments, and public service of almighty God, established in our Church: now let us hear the same devil, as you have presented him on the stage, pleading for your Church, and patronizing your heathenish superstition, and diabolical inventions in the same. Dibdale to the devil. 
Book of Miracles page. 16.  What sayest thou to the virgin Mary? devil. Oh she had no original sin, I had not a bit of her, neither within, nor without. here you see a plain blasphemy of the Church of Rome, that could never before be warranted by Scripture, reason, nor ancient Father, that any (except the unspotted son of God) should be borne without original sin, now warranted, and stamped with the signet of the devil for good, namely, that the virgin Mary was borne without sin.  

Page, 15,  Dibdale: What sayest thou to Gregory the thirteenth? Devil. Oh, he is a Saint in heaven, he never came in purgatory. This favour the devil bestows on that Pope, because he had been a bountiful founder, and benefactor, to the English renegadoes, and a most pestilent deviser against the life of our sovereign: who for this good service, was carried on the devils back, as seems, over purgatory into heaven.  
Dibdale. What sayest thou to Brian? Came he into purgatory? Devil. Oh no, he is a Saint in deed, 
Page. 43.  he is in heaven. This man was one of the arch-traytors, that came over with Parsons, and Campian, with special designs of treason from the Pope: and therefore the devil ought him a special good turn, & could not requite him better, then to enrol him amongst his Saints.  
Dibdale. What sayest thou to the blessed Sacramant of the Altar? devil. It is the very body of Christ cut it, 
Page 17.  and thou shalt see it bleed. It had been an easy experiment to have tried, whether that the devil would have been true of his word: but Dibdale had an evasion ready twined for this: and that was; He would not cut it, for tempting his Creator. It was no tempting of God, to ask counsel of the devil touching the Sacrament: but it had been a sore temptation, to have made proof of the bleeding, and yet there was no man of good sense, but would rather have given credit to his eyes, if he had seen it to bleed, then to the devils bare affirmation in so weighty a case. But whom should the children of lies, coggeries, and Impostures believe, if they should not believe their father, the grand father of lies?  
Weston. What sayest thou to Campians girdle, 
weston's Tractat of Marwood.  whence hath it this virtue, being a silly twist, to afflict, intoxicate, and amaze thee? devil. jerusalem novit, Tiburnus novit. Jerusalem, and Tyburn can tell you.  
Thus far the worthy dialogue between Dibdale and the devil, wherein are many points of high & prudent consideration. If we may be so bold with his devilships good leave, we would gladly ask a question or two: first, why cutting should make the sacrament to bleed, and not breaking do the same, if the body of our saviour be really there? For veins being the vessels of blood, there is flux of blood caused as well by rapture of a vein caused by violence, (and for the most part in greater abundance) as by dissection of the same. And again I imagine, that (according to their most monstrous opinion) our saviour had been in the Sacrament, as the soul is said to be in the body: that is, totus changed in toto sacramento, et totus in qualibet part sacramenti. So as whether you cut, or break the sacrament after consecration, the part that you distribute, doth contain whole Christ, and every part of him; then can no incision divide our saviours body, and cause it to bleed, no more than cutting of an arm can divide the soul. I fear his devilship was too sudden in this resolution of bleeding, or else that his wits were troubled with smoke.  
Secondly I wonder (considering the deep wit, and policy of the devil) how it standeth with his wisdom, to resolve so clear & easily on the Romish Catholics side, all the deepest matters depending between us and them: considering (as Edmunds, the devils privado, affirmeth) that Protestants be all friend to the devil, & Catholics his sworn enemies. This is to weaken himself and his forces, and to cause his friends to forsake his colours, and fly unto his enemies; as we find, by these his temerarious resolutions, he lost 4 or 5000. longbild birds at a clap. Either all is not well with the devil in his wits, or else the priests had so scalded him in the breech, as he durst do no other. And what a strange advantage have the Romists of us Protestants, that have gotten them two heads, whereof neither can err, a Pope, and a devil?  
The devils answers & resolutions here to cases propounded by the priests, are divine Oracles, far passing the old Oracles he was wont to make in Apollo's Temple at Delphos, or the Trophonian den: for they were mixed with equivocation (the new jesuitical, and old diabolical trick) but these are clear, direct, and plain. Dibd: What sayest thou to the Sacrament of the Altar? devil. It is the very body of Christ, cut it and thou shalt see it bleed. And herein the devils headship surpasseth the Pope's headship by far: for the Pope's headpiece may ache with strong wine, stirring choler, or strong poison; and his holiness must have a counsel called, and he must be placed in his Consistorian chair (as Caiphas in the seat of the High priest) ere he can prophecy certain and right; and it must be in causis fundamentalibus fidei too: and then he shall speak truth whether he will or no, like balam's ass: but the devils headship needs none of these molestations, solemnities, nor exceptions. His censure is in actu ultimo, ready, quick, certain, sound, infallible, clear, admitting no interpretation. Who being always ready at hand to command, by Mengus his whip, his club, or his devil-bugge, or an Exorcists holy hands, more potent than all these, and having his tail well sizled with brimstone, or scalded sound with holy water afore, what a good-yeere needs all this level coil, & stir, for determinations of counsels, resolutions of Popes, allegations of Fathers, disputations of subtilissimus, angelicis, Seraphicus doctor ex ordine minorum, that do cramp men's wits, & turn them out of their sockets. Ecce your subtilissimus, angelicissimus, Seraphicissimus Doctor the devil: and 'tis no more than thus. Exor: Devil, what sayest thou to the Pope? Is he Antichrist, or head of the Church, yea or no? devil. Oh no, he is the head of the Church. Exor: May he excommunicate Princes, and divest them from their crowns? De: Oh he may, he may. Exor: Hath he the temporal sword directly or no? and is he Rex regum of the world, and all the Emperors, Kings, and Princes his Lieutenants, to place, and displace at his pleasure? De: Oh they be all his vassals. Exo: May the Jesuits (his spirits) in ordine ad Deum cog, lie, aequiuocate, adulterate, murder, stab, poison Christian Princes, for advancing the Pope's monarchy, & the King of Spain, or no? De: Oh they may do what they list in ordine ad deum. This is a short cut, 'tis but an Oh for a preface, and the rest is an Oracle: and so all the grand cases for either Church, or commonwealth are dispatched.  
And if they want devils in Italy, to exorcize, and ask Oracles of: let them come but over into London in England: and we have ready for them, Darrells wife, moors Minion, Sharpe, Skelton, Euans, Swan, & Lewis; the devil-finders, and devil-puffers, or devil-prayers: and they shall start them a devil in a lane, as soon as an Hare in Waltham forest, that shall neck it with answers, as dead as weston's, and Dibdales' devils did. And we shall as easily find them a rout, rabble, and swarm of giddy, addle, lunatic, illuminate holy spectators of both sexes, but especially a Sisternity of mimpes, mops, and idle holy women, that shall grace Modu the devil, with their idle holy presence, and be as ready to cry out, at the mowing of an apish wench, and the lowing, or bellowing of a brainless empty fellow: O the glory of God: O the power of prayer: as the Romish gulls did troop about Sara, Fid, and Anne Smith, and cry out at the conjuration of the Exorcist: O the Catholic faith! O the power of the faith Catholic. Haec tempora, high mores. These are the times, wherein we are sick, and mad of Robin good fellow, and the devil, to walk again amongst us: and (I fear) the latter times, wherein lying signs, feigned wonders, cogged miracles, the companions of Antichrist, shall prevail with the children of pride, giddiness, and misbelief.  
We do not assever, that the devil cannot say a troth, or that he hath not sometime proclaimed the truth: we know he cried, and said to our saviour Christ, We know thee, who thou art, the holy one of God: wherein he said, and cried truly: but this was upon coaction, from the mighty hand of God, and not upon questioning, and dialoguizing with the devil, which we never read, that either our saviour, or his holy disciples did. Nay, we see that our saviour checked the devil, so saying truly of him, and commanded him to hold his peace, as not accepting of any witness, or testimony from the devils. If Edmunds, and his twelve devilish tragedians could in deed have conjured a devil: (as the devil of devil there was, but the cogging, conjuring knaves themselves) that would have given testimony to the prayers, Sacraments, and service of God, established in our Church, (as they feigned Modu their devil to do:) we would have disdained, and rejected his testimony, as our saviour Christ did.  
But see weston's great wit, the Author and contriver of this devill-sport. When the cogge-devill speaks of us: O that is our disgrace, & confusion: when he speaks of the Romish church, and the bleeding of the Sacrament: O that is God's oracle, and their triumphant exaltation. O despicable heathenish beggary, to go a begging good words and credit from the devil. And lo here (good Christian Reader) plain gentilism, without welt or cover. The Gentiles being forsaken of God, and given up into a reprobate mind, did resort unto their Oracles, to ask other counsels, and resolutions from the devil; and what do our Romish Impostors less, or in other sort, than Croesus, Alexander, Pyrrhus, and the rest of the heathen captains did? Let some subtle Sorbonist give me an essential difference between them. They asked the devil questions; so do our priests: they asked about matters of their commonweal; our priests do more: they ask about matters of God, and the Church, they took the devils word for a graceful divine favour unto them; so do our priests: they accounted the devils answer as the oracles of God; so do our priests: It is the body of Christ, (cries the devil) cut it, and thou shalt see it bleed. Why now 'tis cock, or devil-sure, against all the Protestants in the world: except the difference be this: the devil never answered the heathen captains in any matter of import, but in amphibologies and clouds, for fear of being taken tripping in a lie: our Romish devils, do give their answers barefaced, without any circuition, or equivocation at all: and therefore our Romish devils are sure the sons of their sweet Sire the Pope, and the darlings of their dear mother the holy Church of Rome. But o lamentable desperation of the church of Rome! When King Saul for his disobedience, was deprived of the good spirit of God, and had a bad spirit sent from God, to haunt and afflict him, and that Almighty God in his heavy displeasure, would neither answer him by urim, Thummim, nor revelation from heaven: he then in a desperate mood goes to the Witch at Endor, to ask counsel of her. Quid dicis? What sayest thou to my state? The loathsome abominations, and ethnic Impostures of the Church of Rome, wherewith they have gulled, and made drunken the Kings of the Nations, being by the piercing glorious light of the Gospel displayed, and uncovered to the open view of the world; and that church for her whoredom being deprived of the holy spirit of Almighty God, and given over to the spirit of darkness, giddiness, and juggling deceit; having now neither testimony from God's divine Oracles, nor breathe from that heavenly clear fountain, nor presence of holy Fathers, to countenance their monstrous deformations; do in a desperate fury, and hellish resolution, resort unto the Oracles of the devil, and would conjure up from hell the Prince, and power of darkness, to be their prolocutor, and to grace them with a wonder.  
Hear their lamentable voice, fraught with despair, quid dicis? Prince of darkness, what sayest thou for our mass? What sayest thou for our Sacrament of the Altar? And now (good Reader) observe the top of hellish resolution, and the gulf of despair: wherein the Romish church is plunged: when neither God, Angel, nor devil, can be gotten to speak for them (for here was neither Angel, S. Mary, S. Barbara, nor devil, nor spirit, in all this feigned tragedy, as we have let you to see, through the whole course of the same) O lamentable desolation! Weston, and his twelve Priests, do play the devils themselves, & all to grace from hell, (being now forsaken of heaven) their pope, their mass, their Sacraments, their medals, their agnus Dei, their charms, their enchantments, their conjurations, their relics, their hellish sorceries: et praevaluit hec potestas tenebrarum: This power of darkness, played by the children of darkness prevailed, to the gaining unto his holiness, and to hell, four or five thousand souls, and that in a very little, and short time. Whose heart will not bleed for pity, and his eyes gush out with tears, for compassion, of our blinded, besotted, bewitched poor Nation? The rather, when he shall cast his eye upon the main work, shape, and end, of all this devilish devise, which was this. One of the chief impediments, that have hindered from time to time, the designments of the Pope, the King of Spain, and their agents, against her majesty, and this kingdom, hath been the want of a sufficient number of Catholics here in England, to assist them: for the supplying whereof, his holiness hath from time to time set on work all his instruments of hell.  
When the Lords in the North, were to take up arms against her majesty, and the state, the Pope denounced his Excommunication against her, and against all that should take her part: and sent his Priests hither, not only to intimate unto them, what the Pope had done therein; but likewise to solicit as many Catholics, as they could, to unite themselves in strengthening that rebellion; assuring them, that they were absolved from their duty, and allegiance, and that they were bound, under pain of the Pope's displeasure, and of incurring the like censure, if they should refuse so to do. And Saunders is confident, that if there had been sufficient notice in time of the said excommunication, the number of the Catholics, that would have taken part with the said Earl, would have been so great, as that her majesty, with all the forces she could make, could not have been able to have withstood them.  
At what time the second attempt (as I have touched in the beginning) by force, was in plotting betwixt the Pope, and the King of Spain, for the sending over into England of the Duke of Guise: (Saunders being gone about that time into Ireland, to animate, and assist the traitor Desmond, and likewise to incite, and allure her majesties subjects there, to take his part) the fear of want of sufficient assistance here at home, did greatly perplex them: whereupon, about the year 1580, and a little after, many more priests (and some Jesuits also) were sent into this realm, then at any time before, to labour by all means possible, for the withdrawing of her majesties subjects from their duty, and allegiance, by reconciling, & uniting their hearts to her mortal enemy, the Pope. To which purpose, it were hard to recount their false, and alluring enticements, by exclaiming without all civil modesty, and truth, against the doctrine of the Church of England, now established: by depraving her majesties government, and the whole estate of the realm, in most barbarous, and outrageous invectives, and libels, and by terrifying of some, & perverting of others, with strange reports of the strength, and preparation of the King of Spain, and the Pope, ready to invade this landlord. About this time also their traffic, & merchandizing, by pardons, medals, grains, Crosses, Agnus deies, was exceeding all measure, wherewith they deluded, and inveigled many of the simpler sort. But all these devices notwithstanding, either for that the number they laboured for, did not so increase, as they desired, or that the Jesuits had an ambitious desire, to carry away the garland from the rest of their brethren, and companions in this service. Fa: Weston, than the provincial of all the Jesuits in England, devised this hellish trick of casting out devils: by the which they so prevailed, as they gained in a very short space, four or 5000 to be reconciled to the Pope. And such was at that time the zeal, or rather fury of these new gained Proselytes, and the elder sort of Pharisaical hypocrites, so kindled, and inflamed with the admiration of the divine power, which they supposed to be in these priests, as (besides the large contributions, which they gave them) no marvel if they would have followed them through thick, and thin, fire, and water, purgatory, and hell, to assist any foreign, or domestical power against her majesty, and her kingdom. I wish, and earnestly pray for these, gulled, deluded, bewitched poor souls, that they may now at last lay their hand on their hearts, or that God would open their hearts, to loathe those despicable Impostures, and return unto the truth: assuring themselves, that never any true religion, did assist, and credit itself by such diabolical dissimulation.  
FINIS.    

THE Copies of the several Examinations, and confessions of the parties pretended to be possessed, and dispossessed by Weston the Jesuit, and his adherents: set down word for word as they were taken upon oath before her majesties Commissioners for causes ecclesiastical, and are extant upon Record in the same Court.   

The examination of Sara Williams, taken upon her oath, the 24 of April 1602. before the Lord Bishop of London, Ma: Doctor Andrew's, Deane of Westminster, Ma: Doctor Stanhop, and Ma: Doctor Mountford.  
THE beginning of the history taken with Barnes being read unto this examinate, 
The book of miracles extant upon record.  how she began first to be possessed, being about the age of 15 or 16 years, viz: how she had been divers times scared with ugly visions: how sitting one night late by the fire, three terrible Cats sprauled about this examinate: how one leapt over her head, another crept between her legs: how a strange huge Cat as big as a mastiff, stared upon her with eyes as big as a saucer: and how afterward the same wicked spirit met her in the likeness of a Cat, coming out of a hollow tree, as she was seeking for eggs. She saith, that all these things thus written of her, are most false: and that she greatly wondereth, that any man would so write: only she saith, that from a child she could never endure the sight of a Cat. And that when she dwelled with Master Maynie at Denham, (which was about a year before she went to Mistress Peckham) she walking one day in a wood by the house, and looking for some hens (as she remembreth) she espied a Cat coming out of a hedge, which did fear her greatly, and made her to tremble, and shake, (as she often doth when she is afraid) but she sayeth, that she was the more scared then, because she was alone. This tale, she thinketh, she told first to her Mistress, & afterwards to certain Priests, and further saith, that if any Priest, or other Catholic hath been the author of those words, before read unto her, they have falsely contrived them, as she thinketh, upon the occasion of the said Cat. For she denieth, that ever she had been used, before she fell into the priests hands, to be affrighted with any ugly visions, or that ever any Cat (to her knowledge) did either leap over her head, or run betwixt her legs, or that she heard any such terrible noise, or that she ever saw any Cat as big as a mastiff, with eyes as broad as a saucer.  
She saith, that when she came to Fulmer, to dwell with Mistress Peckham, which was about Michaelmas (as she remembreth) she had not been there long before she heard, that the house was troubled with spirits, so as every noise, and thing that she heard or saw, did fear her.  
She further saith, that the tale read unto her out of the said book, concerning her leaving of her supper, being greatly afraid, the 12 of October, Anno 1585., is most false: 
Page 20.  as that she perceived being at supper a puff of wind coming in at the door, that she saw a dog of two colours, black and green: that therewith a spaniel of the house bayed once: that she this examinate, was then pulled by the eyes, that the thing that pulled her by the eyes, went into her mouth, and resting at her heart, burned her intolerably: and that thereupon she cast away her knife, and would eat no more meat for that time. At the hearing of these things read unto her, she used these words; O Jesus that any body should report so of me. That which happened at that time, was as followeth.  
She saith, that being at supper, here was great thunder and lightning, & that there happening one great flash of lightning, and a great clap of thunder, the dogs therewith ran out of the hall barking. And herewith she confesseth that she was greatly afraid, left of her supper, and grew to be sickly after it. And more than this she denieth to be true, and marveleth that any should be so wicked, as to write in that sort of her.  
She further saith, that after her coming to Mistress Peckham, (GOD having done his part for her) diverse men did attempt, to offer her some injury; and that amongst the rest, she was very loath to go into any place, where Ma: Dibdale the priest was, not knowing him them to be a priest. Insomuch as when her mistress would send her with water to his chamber, or upon any other business, and she showing herself unwilling thereunto, they told her afterward, that out of doubt it did proceed from a wicked spirit, that was then in her, that she could not at such former times well endure to be in Ma: Dibdales' company, or to go into his chamber, he being a priest, as afterwards she perceived.  
Concerning her mistress moving of her, 
Page. 21.  to bless herself with the sign of the cross, she saith, that when she came to dwell with her, she taught her to bless herself in Latin, and at some words to make a cross on her forehead, at others on her belly, at others, first on one shoulder, and then on the other shoulder, and with the last words upon her breast. This prayer, and manner of blessing herself she saith, that being dull to learn, it was a good time before she could do it rightly. So as when her Mistress, and Ma: Dibdale willed her to bless herself, and to use the signs of the cross, she being very evil at ease that night after the lightning, she could not easily hit upon the words. Also she well remembreth, that in saying the creed, she stumbled at the word Catholic Church. Otherwise she saith, that all these particulars are most false, as that she could not abide M. Dibdales' presence for burning, especially when he laid his hand upon her diseased place: that she should say, her Master had commanded her, that she should not bless herself with the sign of the cross, or that she could not endure a casket of relics, or that she ever so much as dreamt at that time that she was possessed, or that the devil was her Master, or that she ever said, our Lady did not love her, or that our Lady was with her, and chid her, and said she loved her not. These things she saith she verily believeth to be false, & that it was very evil done of them, whosoever they were that writ them.  

Page, 22.  She also saith, that those things are most false, which are written to have been uttered by her upon the 17. of October, as that she should say that her father, mother, & friends, were in a damnable case by going to the Church. For at that time she this exam: was not a recusant, nor disliked going to the Church: or that she affirmed that it was dangerous for little children to go to the Church. she further saith, that about this time they began to give her things to drink, which she could not endure, for that she perceived they made her sick, as holy water offended her because it was salt: and at such times she saith, that they (Ma: Dibdale, and such others as were present) would say, it was not she that disliked them, but the devil in her.  
Further she saith, that within about a fortnight (as she remembreth) they prevailed with her to make her a Romish Catholic, and then notwithstanding the devil was in her, as they said, yet they caused her to receive the blessed sacrament, as far as she remembreth.  

Page. 23.  she further saith, that in the book concerning the sights, which are pretended that she should see at mass, all that therein is set down, is most false, as that she should see a black man standing at the door, and beckoning at her to come away: that she could hardly look up in the elevation time: or that she saw nothing then but the priests fingers. But she saith, that she doth not certainly know, whether she told them any such thing, or no: confessing, that she did very often tell them those things, which were untrue, after she perceived, how she could please them.  
Also she saith, that it is likewise very false that is written of her, as that she should upon the 30 of October see the likeness of a wren upon the top of the priests fingers. 
Page 24.  This examinat further hearing the report out of the book how it is said, that she was troubled upon All saint's day, she saith, she doth not remember the particular times when they bound her in the chair, and applied their relics unto her. But addeth that they troubled her very often, praying God to forgive them, and saying, that when she came to the chair, she was so used, as that every time (if she might have had her choice) she would rather have chosen to have ended her life, then to have gone into it.  
And concerning her dumbnes, and coldness, 
Page 23.  that she could not speak till they had signed her throat with the sign of the cross, & applied holy relics unto it. She saith that she doth not remember any such thing, but thinketh it is altogether untrue. At the least, if at any time she were past the use of her senses, it was by reason of such waters and drinks, as they compelled her to take: and that if she were at any time silent, and did afterwards speak, it was not because they had signed her throat with the sign of the cross, or applied holy relics unto it, albeit she confesseth, that whatsoever she did or spoke, they would ever expound it, as they list themselves, & say it was done or spoken by virtue of holy water, and other consecrated things.  
Further, 
Page 23,  touching the report of that which is pretended to have been seen, and spoken of by this examinate upon All souls day after dinner: she saith, she is ashamed to hear such things to be written, God almighty knowing that they are very false. And this she affirmeth (she saith) as in the sight of Almighty God, & would so say, if all the priests, that were there, were here present. And she further affirmeth, that she is well advised, that she never saw any devil in the form of a man that should departed from her, when she used these words as is pretended, Credo sanctum ecclesiam Catholicam, Almighty God forgive them.  

Page 24.  She further saith, as concerning the bird mentioned in the book: she confesseth that a bird came suddenly flying in, whereby she was scared, and struck it with her beads, and that the bird did afterwards (being a Robin redbreast) escaped out, being on the floor at a hole in the boards, there being light to be seen, and wide lathes underneath unmorterd, so as the bird might easily escape. But for the rest, she saith that it is most false, as that a black man should persuade her to break her neck down a pair of stairs, and another time to cut her own throat with a knife, and that she saw the form of a rough dog upon the communion table, or that there was any grunting in her like swine, or croaking like a toad, or that she ever received her sight by the priests fingers, or by their breathing upon her. It pitieth (she saith) her heart, that any, that pretend to have any conscience, should so write of her.  

Page 25.  Touching the report, that she should affirm, that one of the servants in the house was sore haunted by the enemy, (meaning as she thinketh, Ma: Trayford) and that she could never abide the sight of him, because of a thing that followed him, she saith, it is utterly untrue, adding that she was so far from disliking the sight of him, as that she rather thinketh, she loved him too well.  

Page, 25.  Concerning the ceremonies of baptism mentioned, she saith, that the priests did persuade her, that her baptism could not avail her, except she also were partaker of their ceremonies, which were holy oil, holy salt, and holy spittle, as she remembreth. The salt they put into her mouth, and with their fingers, wet either with spittle or oil, did touch her lips, her nose, her eyes, and her ears, as she thinketh, and in the mean time she had a chrisom cast over her head, being of half an ell of holland, with a cross in the midst of it. At that time they changed her name from Sara to Mary, whereunto she was the more willing, because they told her, there was never any Saint was called Sara, & the name of Marie pleased her better.  
She also saith, that neither by the feeling or smelling of a Priest, she either received at any time her hearing, or sight, 
Page, 25. Ibidem.  never having been hitherto blind or deaf, (she thanketh God) only she saith, that through their evil usage of her, she grew to be troubled with the passion of the heart, because she conceived very great grief, by their bad using of her, and that through the said passion, she hath divers times swooned. At which times upon her recovery, they would usually say, that she received her sight, and hearing, and other senses again, by the virtue of their relics, and touching of her. And at that time she partly believed them: but since having been divers times troubled in that sort, since she was married (as her husband knoweth) for the which she may thank the said priests; she hath by God's goodness recovered her health again, without any of the priests helps, whereby she now persuadeth herself in her heart, that she was then greatly deluded by them. She further saith, that she well remembreth, that Ma: Trayford one night did seem so be greatly troubled, and afterwards did pretend to be suddenly well, Ma: Dibdale the priest having catched him in his arms: but she utterly denieth, that she ever saw any Mouse offering to come out of his mouth, 
Page. 28.  or after going out at his care, or that the priest's mouth did hinder the devil from coming out at Ma: Trayfords' mouth. These things, she saith, are all feigned, and false, and farther addeth, that she well remembreth, when she was with them, they would tell many things of her, which she knew to be false, but durst not say any thing against them, for offending of them.  

Page, 29.  Where it is said, that one devil persuaded Ma: Trayford, to have hanged himself, and that another moved this exam: to go out at mass time, and that she thereby hindered Ma: Trayfords' ungracious purpose. Jesus have mercy upon me (quoth this exam:) what wickedness is this? God is my judge, that it is most false.  
Also, she saith, that it is a shameful untruth, where it is reported of her, that she by crying upon God, and her blessed Lady, and by casting holy water upon Ma: Trayford, made the devil to leave his hold, having (as the book saith) in the likeness of a Toad, catched him by the leg.  

Page. 32.  Touching the child George Peckham, she confesseth, that one time, the priests holding of her hands, he did beat this Examinate with one of their Stoles, pitifully about the face, in such sort, as she did not love him ever since. For though the Stole could give no great blow, yet it made her face to smart exceedingly. But this, she saith, was at Denham, and denieth, that for aught she knoweth, or remembreth, he ever kept the devil from her at Uxbridge, either with holy water, or holy candle.  

Page, 32, Ibidem.  Thus much also of Hobberdidaunce (as it is in the book) she well remembreth, and saith, that her Mistress, as they were at work, had told them a merry tale of Hobberdidaunce, that used his cunning to make a Lady laugh: which tale she this examinate, doth very well yet remember, & therefore is fully persuaded, that when the priests did pretend, that the spirit was gone out of her, and urged her to tell, what name it had, she affirmed it to be called Hobberdidaunce.  
There being read to this examinate, out of the same book, the pretended names of divers spirits, which the priests gave out, that they cast out of her, and that the said priests delivered, whilst they were in her, as Lusty Dick, Killico, Hob, Cornercap, Puff, Purre, Frateretto, 
Page. 33,  Fliberdigibet, Haberdicut, Cocobatto, Maho, Kellicocam, Wilkin, Smolkin, nurse, lusty jolly Jenkin, Portericho, Pudding of Thame, Pour-dieu, Boniour, Motubizanto, Bernon, Delicate, this exam: saith, that there were very strange names written upon the walls at Sir George Peckhams' house, under the hangings, which they said were names of spirits. And addeth, that she perceiving still, that when they said it was the devil, that spoke in her, & that they would needs have her from time to time, to give it some name, she to content them, did always devise one name or other, and verily thinketh, that she came near sometimes to some of the names, which were written upon the wall, because she had often heard them, and saith, that they run then in her head. And she further thinketh, that the priests themselves did set them down in better order, than she did utter them. But amongst the rest, she saith, that the name of Maho came into her mind; for that she had heard before her uncle read the same out of a book, there being a tale therein of Maho.  
The tale of Lusty Dick, mentioned in the said book, she saith, is set down falsely, even as he that made the book list. The Amice therein mentioned, was a cloth, 
Page, 33. Ibidem.  that the priest had put over his head, when he went to mass, which did signify the cloth, wherewith the Jews did blindfold Christ, and saith, it is likely, that if they did lay it over her mouth, she might blow it up, lest it should stop her wind. And for the other speeches, she saith, it may be, that when they urged her to answer those questions, she answered, as it came in her mind accordingly. And for the stink of brimstone, she verily thinketh, it may be true, for that the chamber did still stink of it, they used it so much. That which is reported of her in the said book of three captain devils, 
Page, 34.  that should go out of her ears, having every one of them 300 with them, which this exam: should have felt, in divers parts of her body. She saith, it is an abominable untruth, and that she marveleth, what they that so have reported of her, should mean, in that manner to abuse her a poor wretch, that never meant them any harm. Touching that which is written of the pretended spirit named Puff, as that he should say upon S. Hugh's day, 
Page, 34. Ibidem.  he would go ring for the Queen: She verily believeth, that either those words have been devised by the writer of the book, or else that if she this exam: uttered them, it was because she heard them speaking of ringing that day, in honour of the Queen, and knew that thereby she should please them. For (as partly before hath been touched) she always framed herself to use such words, as she thought would content the Priests. And where there is mention made, that she should say, that spirits have been raised up by a conjuror to keep money: She confesseth, it may be she might use such speeches, because she had heard talk, that there had been conjuring about the house for money. As touching that tale of the xviij. of November, how Purre was cast out of her, how she was bound fast in a chair, and how the cross being laid upon her head, 
Page, 35.  did so burn the devil, as that she thought it would have burnt out that part of her head, which it touched: She answereth, that all of it almost, is either falsely devised (as she perceiveth a number of things are in the said book) or else that it may be that she herself did then pretend something of it to be true. But she doth not now remember it. For she saith, there were so many things done, and so long since, as she thinketh, she cannot remember a great part of them: only she addeth, that she cannot forget her binding in a chair many times. The manner whereof, was as followeth.  
When the priests were purposed to make the wicked spirit to show himself in this exam: and to expel him (as they said) they would cause her to be bound fast in a chair, and then give unto her a certain drink, which as she remembreth, was a hallowed drink, consisting of oil, Sack, Rue, and some other things, which are now out of her mind. But this she well remembreth, that look what she most disliked, and hated, they would still compel her to take, pretending that it was not she, but the devil, that disliked it. And although she knew that therein they did abuse her, and that few women there are, that would not indeed abhor such a drink, yet she durst not but seemed to yield unto them, but indeed they did compel her still, alleging that whatsoever she said, or did against it, it was the devil that did it, and not she, whereas in very deed, she took such a dislike at that time of those thing, as yet to this day she cannot endure them. In so much, as about three years since, this exam: having a pang of sickness in the Market at Oxford, some of her neighbours gave her Sack at unawares unto her, which as soon as she perceived, she fell to be very sore sick upon it, and was constrained to lie there all night: the offence of the sack being the only grief she had, after she was recovered of her said pang.  
At some times also they would burn brimstone under her nose, at another time feathers, and divers such loathsome smells, which they said were hallowed, & then they would with very main strength, though she struggled very much, bend her face just over the smoke, which was by the burning of the said brimstone, and other things in a chafingdish, which they would hold so near her nose, as sometimes besides the smell, the very heat would trouble her. When she was thus holden, she saith, that the very pain she felt, caused her to cry, and scrich very loud, & to struggle as much as possibly she could till her strength failed her. At one time she was so extremely afflicted with the said drinks and smoke, as that her senses went from her, and she remained in a swoon as afterward it was told her: upon her recovery, she remembreth that the priest said, that the devil did then go down into the lower part of her body, and that commonly when her strength failed her so, that she could struggle no longer, they would say, that then the devil grew quiet. At such times when she cried, they would say, it was the devil, and not she, that so cried. When she was in this taking, and so bound in the chair, her head being giddy with the said drink, and her senses troubled with the smoke, she doubteth not, but she spoke many idle and foolish words, which the priests would expound as they thought good, which she doth now perceive especially by hearing those things, which are written of her in the same book.  

Page, 34.  As touching the fit, that it is said she had upon the 15. November, she saith that it may well be, that she used hard speeches against the priests in the heat of her grief. And she well remembreth that divers times, though she was loath to displease them, yet when they handled her so extremely, she did sometimes use some hard words toward them, and threatened to complain of them. And then their common saying was, that it was the devil, and not she that spoke, because he could not endure any Catholic priest. Her sister Francis being then in the house, and seeing how badly she was used, did divers times persuade this exam: to steal away, and go home, and complain hbw she had been handled by the said priests.  
At one time she was so vexed, as indeed she ran away towards a little brook, that was not passed half a yard deep, meaning to have run through it, and so to have escaped from them, thinking that they would not have followed her through the water. But they catched her before she came to the brook, for they watched her so diligently at all times, as they would not suffer her to go out of their sights. And their pretence was for so doing, lest she should have made away herself: which she saith (she thanketh God) she never intended, but only to have been delivered out of their hands: whereas she saith, it is very likely, that they had such a watchful eye over her, lest she should escape, as fearing she would complain of them. At the same time she ran away as before is expressed, one of them that ran after her, which was her Master Ma: Peckham, (as she remembreth) gave it out, that she was carried above ground, and the priests affirmed, that the devil did mean at that time to have drowned her. And it is not unlikely this exam: saith, but that she herself to please them, did confess as much. Her pretended carrying in the air, was made amongst them a kind of miracle, whereas this exam: doth know it to be a lie, and doth perfectly remember, that she ran indeed, as fast as she could, but for any flying, it is a mere fable: although at that time she was content to soothe them in it.  
Concerning the casting out of her of captain Frateretto, 
Page 35.  with all his company of evil spirits (as is pretended in the book) upon the 21 of November, she saith, that it was the ordinary custom of the priests to be talking of such, as had been possessed beyond the seas, & to tell the manner of their fits, and what they spoke in them: also what ugly sights they saw sometimes, and at other times what joyful sights, and how when relics were applied unto them, the parties would roar: how they could not abide holy water, nor the sight of the sacrament, nor the anointed priests of the Catholic Church, nor any good thing. But how they would greatly commend such as were heretics, & many such things beside she hath heard them report, as how the devils would complain that when the priests touched the parties, that they burned them, and put them into an extreme heat, and how sometimes they could smell the priest. These things (she saith) she now remembreth by hearing those things which are written in the book of herself, and confesseth that by the said tales she well perceived how she might please them, and did frame herself accordingly at such times, as she well perceived it was their intent, she should so do.  
Also she well remembreth, that at one time they thrust into her mouth a relic, being a piece of one of Campions bones, which they did by force, she herself loathing the same, it being as she thinketh against nature to have a bone of a man put into ones mouth.  
As touching the pretended trouble, that she should have upon the 25 of November, 
Page 36.  she saith, that there were so many such speeches amongst them, as she doth not herself remember, whether any such things were at that time, otherwise then as before she hath confessed. Also she saith that it was no marvel though they made her talk, after they had given her the blessed potion they speak of. And touching her smiling, she confesseth that when she was well, if she did either smile to herself, or upon occasion of some speech that she had heard, or at other times if for grief to consider how she was dealt withal, she sometimes wept, as oft she did, they would ordinarily (when they thought good) say, it was the devil that did so smile, or weep: which put this examinate almost to her wit's end, desiring nothing more than to be rid from them. She also further saith, that she well remembreth how one time walking in the garden with one of the priests, who led her by the arm, because she was weak, she began to complain unto him of her hard usage, and told him, that she verily thought they did her injury, and that she was not troubled with any wicked spirits in her more than they were. Whereupon he cast his head aside, and looking fully upon her face under her hat, What (quoth he) is this Sara, or the devil that speaketh these words? No, no, it is not Sara, but the devil. And then this examinate perceiving she could have no other relief at his hands, fell a weeping, which weeping also he said was the weeping of the evil spirit. By hearing of that which is written of her, she saith she remembreth these stories, which she thinketh she should not otherwise have thought of.  
As touching the report, 
Page 37.  that Maho should bid her pray unto him as to a Saint, and tell her that it was but madness to become religious, or to use penance towards her body: also that the priest said nought in mass: and that she this examinate must pray as the Parson taught her at her mothers, dearly beloved brethren, the scripture moveth us in sundry places, God save the Queen & her Ministers, that she must not pray in Latin, because God had not commanded her so to pray. She this examinate saith, that she doth not remember, that ever she used those words, but rather thinketh they are devised by him, that writ the book. Howbeit she confesseth it may well be, that she did use them upon such occasions as they gave her by their own speeches, she being always ready (as she hath said before) to speak & do, as she thought might please them.  
Furthermore, concerning the pretended vision of things like puppets at the end of a gallery, she saith, that she verily believeth it is all feigned by the writer of the book, or by some that gave him directions so to write. For she saith, she doth not remember any one part of it, but yet dare not upon her oath affirm, that she told the priest no such thing: for it might be that she dreamt of such a matter, and that she told the priests of the said dream, who have made such a matter of it.  
Again, that which is written to have been spoken by her upon the Thursday, 
Page 38,  as though she understood some Latin words: she well remembreth, that at one time the priests were talking of some such things to those, that were present, as though this examinate understood Latin, which they said was the evil spirit in her: but she than knew, that therein they said untruly, and saith that she perceived, they made what they list of any thing. For the word saffronbag, it may be (she confesseth) that she used it, but she doth not remember it.  

Page. 38. ibid.  Likewise, where it is said, that she oft threatened to raise the town, and country against the priests, and to cause their heads to be set on London bridge, and threatened the Exorcist to complain on him to the Queen: she saith, that they who have so written of her, may say what they list. She doth not think, although she was oft angry with the priests, that she durst use so hard words of them, as to threaten them with hanging. And touching her roaring, it may be, if they mean, that she cried, when they had her in a chair, or gave her the holy potion, and burnt brimstone under her nose, that they say truly: but for roaring like a Bull, she saith it is false.  

Page, 39  As concerning that which is pretended to have happened unto her upon S. Barbaraes' day, she verily believeth, that the Priests might wish, that all the Protestants in England did know the power of the Catholic Church: but she doth not remember that she said so herself.  

Page 45.  And touching her coat that was pulled off, she well remembreth, that it was a new gown, which her mother had given her, being laced upon the sleeves: which being a good pretty fair gown, the Priests did pretend that she was proud of it, and therefore took it from her; and putting upon her an old gown (she knoweth not where they had it) bestowed hers she knoweth not where, but she could never see it after. But that she should say her gown was nought, and full of spirits: she believeth it is untrue, or that, if they put any of their consecrated attire upon her, that she should cry, I burn, I burn: she believeth that she did it only to please them, knowing that she felt no more burning, by any of their consecrated things, than she did by the rest of her own apparel.  
Likewise, as touching those things, 
Page, 33.  which are reported to have been uttered, and done by this exam: upon the xviij. of November: she saith, that she doth not remember any one part of the pretended vision of a Lady, accompanied with Gentlemen all booted, that should offer her to be a Lady, if she would go with them, nor of the dog of two colours, that should terrify this exam: from yielding to her motion: but she remembreth, that they would oftentimes bring the Pix with the sacrament in it, for her to kiss, which she did always very willingly, and confesseth, that she believed the Host in the Pix, to be the body of Christ, and that it is therefore very likely, if any of the priests did ask her, what she did kiss; that she answered, it was the body of Christ. But she marveleth why they writ, that the devil should say, it was the body of Christ: and thinketh, that the priests would never have caused her to kiss it, if they had thought, that it had been the devil, that then had kissed it, and not this examinate.  
She remembreth, 
Page, 43.  that she did fear the corne-chamber, (that the book speaketh of) in Sir George Peckhams' house; because the report amongst them was, that there had been conjuring there for money. And as touching the rest of that long discourse, which was read unto her, how she should say, that all the Court were her friends, that the Earl of Bedford's soul was in hell, that the English Ministers had power to cast out devils: she saith, she doth not remember any part of it. But acknowledgeth, that for as much as it is said in the said book, that she was constrained to take the holy potion, which she so much detested, and other their slibber-sauces, and that they burned brimstone under her nose, she verily thinketh, she might utter much tittle-tattle, that now she cannot call to mind. And amongst the rest marveleth, that any priest would write or say, that ever he caused the devil to take an oath upon the blessed Sacrament. And whereas it is reported, that now this spirit, and now that spirit went out of her; she saith, it might be, that they then said so, and that she this exam: was contented they should say, what they list, as now she perceiveth (as she saith) that they have written.  
She further saith, that whilst she was at Denham, one Richard Maynie being there also, pretended himself to be possessed, and the Priests had dealings with him. This Maynie did behave himself in the presence of the priests, as though he had been a Saint. It was marvelous to consider, what devotion he did pretend. One time being at mass, this exam: doth well remember, that at the elevation time, he fell down secretly backwards, and lay a while, as though he had been in a trance. And when he came unto himself again, he said, that the glory, which he saw about the Altar, did strike him into that trance. But for all his pretences, this exam: saith, that he was but a dissembler, and a man but of a lewd disposition. He would needs have persuaded this examinates sister, to have gone thence with him, in the apparel of a youth, to have been his boy, and to have waited upon him. He dealt with this exam: to have confessed herself unto him, saying, that he had as good authority, to hear confessions, as any of the priests had. Also he urged her this exam: divers times, to have yielded to his carnal desires, using very unfit tricks with her. There was also a very proper woman, one Mistress Plater, with whom this exam: perceived, he had many allurements, showing great tokens of extraordinary affection towards her. By which his courses she perceived, that he was very wickedly bend. Of all these things concerning the said Maynie, this exam: informed Ma: Dibdale, & told him, that out of doubt he did but counterfeit all his holiness, and that except he, and the rest of the priests took heed to themselves, he would in the end bring them to some trouble: whereupon Ma: Dibdale was very sorry, that ever he had had any dealing with him.  
She further saith, that at such times, as they pretended, that she had fits, which was either, when she had any fit of the mother (wherewith she was then troubled) or when she had been constrained, to drink their holy potion: or when she was otherwise evil at ease, by reason of their bad usage of her, they would in the end (when they were weary with dealing with her) say, that the wicked spirits were gone down into her leg, and sometimes into her foot, and that they should rest there for that time. And again, when they took her in hand the next time, they would begin so hunt the devil from the foot, to bring him upwards of purpose, as they said, to cause him, when they had him in her head, to go out of her mouth, ears, eyes, or nose. And the manner of their hunting of him, was to follow him with their hands (as they did pretend) along all the parts of her body. At one time, when it began to be with this exam: according to the manner of women, (as since she hath perceived) whereby she was much troubled, the priests did pretend, that the devil did rest in the most secret part of her body. whereupon they devised to apply the relics unto it, and gave her such sliber-sawces, as made her (as she was persuaded) much worse than otherwise she thinketh, she should have been. At some times they would cause a maid, that served the Lord Vaux, to apply the relics unto the place: the which their dealing with her (she saith) she doth now loath the memory of it.  
Furthermore, this exam: saith, that after she was delivered out of the priests hands, and that they had no further dealing with her, upon pretence, that she was possessed, she hath divers times, being in speech with Ma: Yaxly a priest, but her especial friend, said unto him to this effect: Jesus Ma: Yaxly I marvel, what Ma: Dibdale, & the other priests meant to deal with me, as they did: I am fully persuaded, that I was never at any time more possessed, than they themselves were, and yet you have heard, how they have used me. And he shaking his head, would will me to be contented, seeing the matter was past, and that I should trouble my head no more about it, and saying, that he was very sorry for it, and that he hoped, they had repent themselves for dealing so with her. Why but would this exam: say, tell me I pray you Sir, what you think of if, whether was I possessed, or no, in your opinion. And still he would give her no other answer, but shaking his head, will her to be contented, seeing all was now past.  
She further saith, that the first time that the priests began to have dealing with her, one day they had given her certain things to drink, that had made her very sick, and being in that respect troubled, Ma: Stamp coming from London, viewed with a flearing countenance this exam: in the face, and said unto her, as though he had spoken unto a spirit within her: Ah sirrah, I have brought a thing for you: I have a whip in my pocket that will bridle thee. At that present she understood him not, what he meant, but within a while after, he pulled a book out of his pocket, which was of exorcisms, which was the whip he meant. She also well remembreth, that the rest in the house told Ma: Stamp, how greatly she had been vexed all that day, and that they said, it was because the spirit was afraid of that book, which he brought with him, and the devil knew that it was coming.  
Whilst she was in the priests hands at Denham, one Haines was a suitor unto her, and although Ma: Dibdale commanded her in no sort to entertain him, yet her sister bringing unto her a black jet ring from him, as a token, she put the same upon her little finger, which being somewhat too little, caused her finger to swell, as now she beleeeveth: And thereupon this exam: in her confession acknowledging that she had received that ring from Haines contrary to Ma: Dibdales' commandment, they said it was the devil under the ring, that caused her finger to swell: and wetting her finger, and making crosses upon it, they pulled of the ring by little and little, and said, that it came of by virtue of those crosses, the devil having no longer power to keep it on.  
This examinate also further remembreth, that coming towards London from Hackney in a Coach with Ma: Dibdale, she espied in the way a ragged Colt, and being the first, that she had ever seen so ragged, she asked Ma: Dibdale, what it was? And he said it was the devil: which put this exam: into a great fear, whereas since she hath seen twenty such ragged Colts, and is therefore fully persuaded, that Ma: Dibdale did abuse her, in saying the Colt she then saw was the devil.  
She also saith, that one Sherwood a priest, while she was at Denham, and tied in her chair, would usually pinch her by the arms, and neck, and hands, and the places thereupon remaining blue, he and the rest would say, that it was the devil that had so pinched her. At such times as this exam: when he so pinched her did complain of it, and reproved him for it, they would say it was the devil, and not this examinate, that so reproved him. Of this injury she hath complained to Ma: Dibdale being well, and he would say unto her, that he was sure Ma: Sherwood would not use her so, and that she was deceived, in that she thought so of him.  
She also further saith, that she well remembreth that she could neither do nor say any thing, but when they list, they would say, it was the devil. At some times when she was well, if company came in, to whom they meant to show any thing, they would take occasion, to peep in her face, & use such foolish words unto her, as might make her to laugh. And if she did but so much as laugh upon that occasion, or look away, turning her head from them, they had then enough, it was the devil (they would say) that laughed in her, and then sometimes she must to the chair, and at some other times, they would conjure the spirit, as they did pretend, commanding him to go down into her body, and be quiet. And when this exam: held her peace, which was when they spoke no more to her, than they would say, the spirit was gone down. At these, and such like times, when they gave her nothing to make her sick, she found herself no worse, than she was before, but was content to soothe all what they said.  
She further saith, that a maid, that came from the Lord Vaux, was appointed at Denham to keep this exanimate, who did always tell the priests, what she this exam: either did or spoke, and of herself would always tell this exam: that it was the devil that so did, or spoke: when this exam: did very well know, that she did, and spoke at such times, according as she was wont to do, before she came to the priests hands. By reason of such her bad dealing with this exam: she this exam: did not love her, and talking of her hard dealing with her, she this exam: said, she had thought one day to have thrust her down the stairs. And hereof the priests made a great matter, but did not blame this exam: for it, because (as they said) it was not she, but the devil, that meant to have thrust her down the stairs.  
Also she saith, that if at any time she did belch, as oftentimes she did by reason that she was troubled with a wind in her stomach, the priests would say at such times, that then the spirit began to rise in her. Whereas divers times since she hath been likewise troubled with such wind in her stomach and rifting, and thereby perceiveth that they said untruly, when they said that that wind was the devil. But as she saith, if they heard any croaking in her belly, (a thing whereunto many women are subject, especially when they are fasting) than they would make a wonderful matter of that. One time she remembreth, that she having the said croaking in her belly, or making of herself some such noise in her bed, they said it was the devil that was about the bed, that spoke with the voice of a toad, and therewith they seemed, as though they were greatly afraid. But this examinate, though she knew, there was no such cause of their fear, if they were indeed at all afraid, as they did pretend, yet did she let them alone, and said nothing unto them.  
She further saith, that one night whilst this examinate was in bed, there was a scraping in the corner of the chamber about the feeling, as if it had been the scraping of a rat, whereupon some that were in the chamber ran forth, saying, it was an evil spirit, that made that noise. And Ma: Cornelius a priest being in the next chamber, came presently forth in his gown, with his book of exorcisms in his hand, & went into the corner, where the noise was. There he began to charge the devil upon pain of many torments, that he should departed. He fling holy water upon the walls, and used such earnest speeches, as this exam: was very much afraid. Howbeit she saith, she well observed, that for all his speakings, and sprinkling of holy water, the noise did not cease, till he had knocked with some thing upon the feeling, whereby she since hath verily thought, and still doth, that it was either a rat, or some such thing that made the noise, and not the devil.  
She further saith, that she never dreamt in the night, but she did tell the priests of it in the morning, for it was their commandment, that she should so do. And such her dreams she hath learned by their speeches, to call them visions. Of these visions they would make of them, what they thought good. Whereas this exam: confesseth, that divers of them were such toys, as came into her head being woken, and that she marveled, how they could make such matters of them.  
This exam: further saith, that oftentimes when she was well, & that the priests upon her laughing or words, would say: It was not she, but the devil, she did verily suspect, that they did not say truly therein, & that she was not at all possessed: marry she confesseth, that being young, and unexperienced, when they came unto her in so devout a manner, with their holy vestures upon them, with holy water, holy candles, and with the Pix, having the sacrament in it, and prayed, as it seemed so earnestly; she did then always suspect, that there was something amiss in her, as supposing, that otherwise they would never have dealt in that sort. But afterwards when she was well again, she had ever a great desire to be gone from them, being verily persuaded, that then she should be well.  
She further saith, that except it were at such times, as by giving her the holy potion, and burning brimstone under her nose, she knew not oftentimes what either she did, or spoke. The greatest fear, which she had at other times, when they used their exorcism, was lest they meant thereby to conjure up some spirit, they kept such a stir, and made mention of so many names, which they said, were names of so many spirits.  
Whereas in the aforesaid book, there are a number of things reported of this exam: what she should do, see, and speak in her fits, she verily thinketh, that (some foolish things of her own devise excepted) she neither did speak, nor pretended to see any thing, but in such sort, as she had heard the priest's report, that other women beyond the Seas had done, seen, and spoken: According to which reports, she this exam: being in the priests hands, did frame herself to do, and speak, and report she saw this, and that, as she had heard of them, that those parties did, that thereby she might please them.  
Concerning the reports in the said book, that this exam: should see upon Christmas even at night, 
Page 1.  after twelve of the clock, when Masses do begin, viz: great beams of lightning, to proceed from the Sacrament, as it had been some beams shining out of a cloud: that upon newyear's day, she should see fire to flash in at the window, and a brown dog, as big as a Bullock: that the Sunday after the Sacrament being reserved, and lying upon the patten, she could not see it, for a great brightness: and that at the same time, the Priest seemed to be clothed in silver, that stood by the patten: She this exam: answereth, that she is persuaded in her conscience, they be all untrue reports of her. For she saith, she doubteth not, but that otherwise she should have remembered some of them, as well as she hath done other things in the said book. Only she confesseth, that she hath heard such things reported of Richard Maynie, that he should have such sights: but sure she is, she never saw them.  
Concerning the report of her, that she should say, 
Page. 2.  that the blessed Sacrament was but bread: that there was no purgatory: that the service in England, being in English, was as good as the other in Latin: and that she should commend some Ministers: She saith, that it may well be, that she hath asked some questions touching the Sacrament, purgatory, and the English service, and that she hath spoken well of some Ministers: but she is fully persuaded, that when she demanded such questions, she did it of herself, to be instructed, and that it was not the devil, that spoke so in her. Also she saith, that when she commended some Ministers, she said therein truly, and that she thinketh there are of them, as there are of the priests, some good, and some bad.  

Page. 3.  Where it is reported of this exam: that upon the third day of Januarie, she should see Christ in proper form, when she received the Sacrament: that she found ease of the pain in her stomach, by the application of a holy relic: and that she fling away her beads, saying to the Priests, fie on you: She saith, that she well remembreth, that one offending her, she threw her beads at the party, but she denieth, that ever she received any ease, by applying of any holy relics unto her, for aught that she perceived, how so ever the priests have reported, or that she ever saw any such thing, when she received the Sacrament: but thinketh that the Author of the book hath devised it of himself, marry she saith, it is not unlike, that she might well enough say, Fie upon some of the priests, both because there were of them, that used her hardly, and for that she knew well, that they disliked not such words; because they would take occasion thereby, to show to those that were present, that the devil could not endure a Catholic priest.  

Page, 3. Ibidem,  That which is reported of her, of the fourth of Januarie, as touching the book of exorcism, she saith, that she knew that book very well, from any other, both by the Letter itself, because she can read, and by the great number of crosses, which are in many places, a great number of them together. And no other knowledge she had of any such book, although it be given out, that she knew the book of exorcism, being leapt up in a paper, before otherwise she saw it.  
Where it is said, that this exam: should affirm there were four scourges of devils, viz: the book of exorcisms, holy water, the holy candle, and hallowed frankincense, she doth not remember, that she termed them scourges, but saith, it is like enough that she said, that the devil could abide none of them, because the priests had told her so.  
As touching that, which is written of this exam: 
Page, 4.  of the fifth of January, that being exorcized, she used many idle words: that she prated, and scoffed, cursed, and sung, called for a piper: when the Priest bade the devil, tell him his name, he should make answer in her, Pudding of Thame: all which is said, to have been spoken by the spirit in her; she saith, that she might speak such words, when her head was so troubled, but she doth not remember them. And for the Pudding of Thame, she saith, she hath oft heard it spoken of jestingly, when she was a child. And where it is said, that she should affirm, that the devil could not tarry in her leg, or foot, as he was commanded, because of her hose which had been worn by a virtuous, and godly priest: she confesseth, that indeed she ware a pair of Ma: Dibdales nether-stocks, and thinketh it not to be unlikely, that when upon occasion, she said, that the hose she ware, had been Ma: Dibdales; but that further hearing some of the priests say, that was the cause, that the devil would not remain in her leg, or foot; she did say as much herself.  
Concerning that which is written of this examinate of the 6. of January, that after consecration, 
Page 5.  she saw in the chalice a little head, as it were of a child: that she should call for dice to play with: that she should see two at either corner of the Altar, glistering like silver: that she should tell a tale of a Mummery, that came into the chamber, where she lay: that she scoffed at the Sacrament: that a proper man in a short black garment, girt about him, having the rest of his apparel also black, and long hair turned up, also great ruffs starched with blue starch: that she complained, that the priests hand burned her, & that his breath tormented her: she saith she remembreth no part of all these. What she might speak, when her head was troubled with their drinks, she knoweth not, but she doth not remember, that ever she said, that she saw such a little head in a chalice, or that if she had seen it, she should ever have forgot it.  

Page, 5. Ibidem.  Whereas also it is said of her, that there appeared unto her in a fit the said 6. of January a Mummery coming in at the door with a bright eye before them: a drum sounding, and six in number with motley vizards, which danced once about her, and so departed. She answereth, that she believeth, that it is but a made tale by some of the priests, or that if she told any such herself, it was but a dream, or some such thing, as she had before heard of amongst them, it being Christmas.  
Also as touching the report of her, that she knew a piece of the holy cross by the smell: 
Page 5.  that a priest put his finger into her mouth, and bad the devil bite it if he durst, and that the devil in this examinate should answer, he durst not bite it, because it had touched the Lord: she saith she well remembreth, that she heard them talk, that they had a piece of the holy cross, but she doth not believe, that she knew it by the smell, unless it had been sweetly kept, and that she might smell the savour thereof, when it came near her. And further saith, that it is not unlike, but that she refused to bite the priest's finger, for if it had been Master Dibdales' finger, she knew he was very likely to have given her a box on the ear, if she had bitten it. And it might be also, that she said she would not bite it, because it had touched the Lord, she being then well acquainted with those things: but whether she did so or no, she doth not now remember.  

Page 5.  Whereas it is said, that in one of her fits she was senseless the same day, until the blessed Sacrament was applied unto one of her ears, and that then she felt a cold wind to come in at one, and a hot air to go out at the other: she answereth, that she remembreth no such thing: as neither another report of a vision, she should have that night, of a whole bench of devils. Although she confesseth, that as her manner was, the most mornings she would tell them one tale, or other, or else (as she saith) how should they have had writing work, but she remembreth not, whether she told them this tale or no.  
That which is reported to have been done by her the seventh of January, 
Page 6.  as that she should (as she thought) let her beads fall down to the ground, because they seemed to burn her hand, whereas the devil threw them directly upon the Altar, and struck down the corner of the Chalice: this exam: remembreth no such thing, but marveleth that the devil durst meddle with her beads, because they were hallowed.  
Where it is said, that the same day, this examinate or (as they pretended) the devil in her, was unwilling to adore the blessed sacrament, because of the brightness of it: that at the second elevation she should say, I will not be blessed: At Pax domini sit semper vobiscum, I will none of that: At Agnus Dei, qui tollis peccati mundi, miserere nobis, upon thee, and not upon me: At the offering of the Pax to kiss: it stinketh: when the priest said, Domine non sum dignus, and between the receiving of both kinds: I will not receive. This exam: saith, that the priests had taught her the English of the Latin words before mentioned, so as she verily thinketh, that she was not unlike to say as it is reported of her, when she heard those Latin words. But she thinketh those things false, that are reported of her to have been done by her, the 8 of January, as that she should talk to the Exorcist in French, whereas she knoweth very few words in French, but such as she heard amongst them, as Boniour, or two or three more.  
As touching the long reports of this exam: how she was handled the ninth, and tenth days of January, viz: amongst many other things, 
Page, 10.  how the devil was removed out of her hands by the putting on of the Exorcists gloves: how Maho the chief devil (that was pretended to be in her) who had two thousand devils at his commandment, had been in England ever since king Henry the eyghts' time: how the said Maho should tell Exorcist, that if he would cut the sacrament with his knife he should see it bleed: and that he the said Maho, could not choose but be tormented at the offering of it: how Maho did first swear upon the blessed sacrament, and kissed it, and then upon the book of exorcisms, and then kissed that likewise: how this examinate was vexed, when the priests laboured with their holy hands, and by touching of her with sacred relic, till they had brought Maho into her belly: she answereth with many tears, God forgive them, that thus did abuse me, there was never I think poor soul so dealt with. And afterwards for further answer she saith, that it appeareth by the book, that the said tenth day of January, they gave her the holy potion, and burnt brimstone, and frankincense under her nose, which did so trouble her, as she thinketh, that she might speak she knew not what, and they likewise write, and report of her, as they thought good, and as she perceived they had done, by the rest she had heard read unto her out of that book.  
She further saith, that being at the L. Vaux his house at Hackney, the priests a little before (as she remembreth) that she was exorcized in the chair, cause a woman to squirt something by her privy parts into her body, which made her very sick. She was so used once or twice more at Hackney, and once at Denham, whereby she knoweth as she saith, that she sustained very great hurt.  
Furthermore she saith, that the last time that she was exorcized at Hackney, the priests gave it out, that the devil departed out of her by her priviest part. And upon her marriage some of them told her husband, that she would never bring him any children, because as they affirmed, the devil had torn those parts in such sort, as that she could not conceive, which she thanketh God proveth to be false, for she hath had (as she saith) five children. But she saith by hearing the book read, that is written of her, she hath called many things to mind, and doth perceive that she hath been very badly dealt with. And further she saith, that after she once came to be under their hands, they used the matter so with her, as that she never durst do any thing, but what she thought did please them: so as the longer she continued with them, the more they wrought upon her, because she had learned, what words did best like them, as her railing against priests, and commending of Protestants, and speaking of many vain, and foolish words, whereof they would make what they list. Likewise she could tell how to feed them with visions, saying, she had seen this, and that, when she had seen no such matter, but only spoke to content them.  
Besides, in Christmas time there was gaming, and mumming at the L. Vaux his house, and as she saith, she saw the mummers dressed with their vizards: whereby she learned to talk of such things, when they said, the spirit began to ascend out of her foot: that is, when he began from time to time (as they say) to trouble her.  
Again, as before she saith, that whilst she was at Denham, she told Ma: Dibdale, that she verily thought, she was no more possessed, than any of them were (meaning the rest of the priests.) And likewise as she perceived three or four years after, by Ma: Yaxleyes' words, and shaking of his head, when she complained unto him, how she had been dealt with, that he himself did think no otherwise of her: so she this exam: as well at other times, whilst she was at Denham, as afterwards many times still thought, but now (as she saith) by hearing of the book, they have written of her, read, she is not only fully persuaded, that she was never at all possessed, but seethe, that they have written of her most abominably, and villainously, and she prayeth God to forgive them, saying, that she needeth not to wish them worse hurt, then hath, or will come to them, for their false, and dissembling dealing with her.  
Whilst this exam: was in the priests hands at Denham, she well remembreth (as she saith) that one Ma: Babington, and divers other Gentlemen were there. Also Ma: Edmunds the Jesuit was there, or at the least, such a man as they called fa: Edmunds, who was a chief man amongst them, and over the rest (as she hath heard.) Likewise, she saith, that there were many, both men, and women, that came thither to see miracles (as it was given out,) who were daily reconciled. She also remembreth, that the priests would say, that those who came thither, and would not be reconciled, were in great danger, whereas if they would submit themselves, and reconcile themselves, than the devil should have no power of them. The number, she saith, that upon these occasions were reconciled, was very great. It was an usual saying with the priests, that many Protestants were possessed, and that if they were once reconciled, the devil would show himself in them, and they brought her this exam: for an instance, saying, that till she was reconciled, the devil was quiet in her. Whereas, she saith, she well knoweth, that she was (she thanketh God) as free from the devil possessing of her, till she fell into their hands, as any of the priests were.  
After the priests gave over the exorcizing of this exam: she was at their direction conveyed from place to place, for almost four years, and maintained for the most part at their charges, saving so much as she had for her pains in those places, where she remained.  
When this exam: should be married, Ma: Yaxly the priest told her a story of Tobias son, and wished her, that in any wise, she should refrain from the company of her husband, for the first three nights, which counsel (she saith) she followed, being wholly at that time ruled by him.  
She further saith, that if Ma: Dibdale had lived but a month longer, she this exam: had not been here, to have been now examined of this matter. For he was purposed (as he said) to have sent her beyond the Seas, that she might have been a Nun. And to that end he had provided forty pound, part whereof was in Ma: Yaxlyes hands, and part in her own. But after Ma: Dibdales' death, that which this exam: had, Ma: Yaxley took from her, and promised her husband, when she was to be married forty pound, whereof notwithstanding he never received above five pounds, as she thinketh.  
Again, she saith, that whilst she was in their hands, she had silver, and gold given her of those, that came to see her, which she still gave to Ma: Dibdale, because he persuaded her, that she might not have it herself, for that the devil thereby would tempt her, & do her hurt. When he the said Dibdale was afterwards executed, this exam: had of his a purse full of gold, which he left with her, where with Ma: Alexander a priest being acquainted, she this exam: by his commandment, delivered it unto him.  
She also saith, that by one Hodgskins means, a pursuivant, she was a little after Ma: Dibdales' death, committed to prison at Oxford for recusancy, where she remained about xiv. Weeks. At what time Ma: Yaxley caused divers to make earnest suit for her: much venison (as she hath heard) was bestowed upon the scholars, and at the last she was called before a Doctor, and after some few speeches delivered.  
About nine or ten years since, this exam: was sent for, by two justices of the peace, Sir Anthony Cope, and Ma: Doily to be examined, partly about these matters of possession. But she never did confess a word unto them of it. At other times also she hath been examined, but disclosed nothing. When upon these occasions she was at any time in trouble, she was still maintained, and her costs borne by the priests means. She also saith, that because she would confess nothing, she was very much made of. It was ordinary with the priests, to charge her in any wise, that if she happened at any time to be examined, she should never take any oath, for that was very dangerous, and told her, that then she might say any thing, though it were untrue, to excuse herself. They also warned her, to be very careful, what she said, and in no wise to confess any thing, that might touch any priest, and do them any harm, saying, that if she did, the devil would surely possess her again: because thereby she should dishonour God, and his Priests, and be a slander to the Catholic Church. And they told her an example of a woman, that after a priest had dispossessed her, she dealt amiss, and thereupon the devil came into her again, and continued in her so long, as she lived. And so they said, he would deal with her this exam: if she did, or confessed any thing against them. But notwithstanding she now saith, that she is very glad she hath discharged her conscience, and unburdened her mind of these things, by telling the truth. Nothing doubting, but that Almighty God will pardon her, in that she yielded so far, to be in such sort abused by them, and that hereafter the devil shall never have power, by the persuasion of any priests, or other persons what so ever, to draw her to such wicked courses hereafter.   

¶ The examination of Friswood alias Francis William's, taken upon oath the second of March 1598., but augmented and repeated the 17. of May 1602. before the Lord Bishop of London, master Doctor Andrew's Dean of Westminster, Ma: Doctor Stanhop, and Ma: Doctor small.  
She saith, that about 17 years since, she being then about 17 years of age, served on Mistress Peckham, the wife of Ma: Edmund Peckham, dwelling then at Denham in Buckingham-shire. This Mistress Peckham, was the daughter of Sir Thomas Jarret in Lancashire.  
The cause of this examinats serving the said Mistress Peckham was, for that this exam: sister Sara Williams, (that likewise served her) was then in the hands of certain Priests, who said she was possessed. At that time also one Trayford Master Peckhams' man was there likewise in the same case, with this exam: sister. By means of these troubles there, this examinats' father, being Sir George Peckhams' man, father to the said Ma. Edmund, she this examinate, as now she verily believeth, was thought a meet person, to be entertained in the house, as one, who they thought, would keep all their counsels, howsoever they should deal, and practise with her, or any other in that place.  
This exam. further saith, that as she remembreth, the distinct time of her coming to serve Mistress Peckham, was about 3 of 4 days after, that she the said Mistress Peckham came from Fulmer to Denham, withal her household, bringing with her the said two possessed parties, as it was then pretended. Upon this examinats first entertainment, many priests resorted to Denham, under pretence to cast the devils out of those persons. Amongst them all one Ma. Edmund's a Jesuit was the chief, that bore the sway, and gave directions in those matters, and Ma. Dibdale was the next, who took especial pains in their exorcising. The names of other priest, that resorted thither, as far as she remembreth, were these: Ma. Driland Ma. Midleton, Ma. Yaxley, Ma. Sherwood, Ma. stamp, Ma. Tirréll, Ma. Thomson, Ma. Thulice, Ma. Cornelius, Ma. Browne, Ma. Ballard, Ma. Blackman, Ma. green, Ma. Bruerton. There were beside these a great number, whose names she hath forgotten, that resorted thither. And many, especially of the younger priests that were lately come over, did not tell their names, at the least this exam: did not know them.  
Upon her first coming to Denham, and so for five or six weeks, this exam: heard much in the house of her sister, and Ma. Trayfords' fits: and it was not long after her mistress coming from Fulmer, before one Marwood was brought to Denham, and then shortly one Ma: Richard meinie, who both of them did pretend themselves to be likewise possessed. Ma. Ballard the Priest brought the said Marwood thither, and in his company, there came twelve or thirteen as she remembreth, viz. Ma. Babington, Ma. Tichburne, Ma. Dun, Ma. Gage, Ma. Tilny, and the most of the rest that were executed with Ma. Babington, they came thither in four or five Coaches.  
When this exam: first came to Mistress Peckham, she had before ever used to go to the Church, but then the priests laboured to persuade her to the contrary. The parties that dealt with her, to that purpose, in the beginning, were Ma. Edmund Peckham, and one Alexander an apothecary, but since a priest.  
About the end of the said 5 or 6 weeks, the priest's begannne to practise with this exam: to make her believe also that she was possessed. The manner whereof was in this sort. She being washing of clothes in the Kitchen at Denham, Master Dibdale the priest came in, & clapping her upon the shoulder, told her that her mistress looked for her. To whom this examinate answered, that she had almost done, & then she would come unto her. Presently after this exanimate, and one of her fellows having filled a tub of water, to rinse their clothes, this exam: lifting up the tub, her feet slipped from under her, the kitchen being paved, and having a shrewd fall, did hurt her hip, with the grief whereof she was compelled to keep her bed, for two or three days.  
Hereupon Masters Dibdale coming to this exam: told her, that it was a wicked spirit, that gave her that fall, and said, that the cause that moved the spirit so to do, was for that she had washed his the said Master Dibdales' shirt, which the wicked spirit took in evil part, because he was a Catholic priest, to whom the devil could not endure, that any kindness should be showed. And for that also the same his shirt was fouled with the sweat, which came from him, in taking pains to exorcize the parties, supposed to be possessed. He did also at the same time, and afterwards, likewise deal earnestly with this examinate, to persuade her to be a Catholic, and from the time of her said fall, ceased not to tell her, that she was possessed; and so did the rest of the priests, that then were there. The said Master Dibdale did urge her to be advised by him, promising that if so she would, she should receive great ease, and comfort therein.  
She also saith, that upon occasion of speech with Master Dibdale, of the ache of her hip, he entered into a further examination of her, if she had not before that time, felt some pain in her body. And she confessing, that sometimes, she had a pain in one of her sides; Ah quoth he, I thought even so; out of question, you are possessed, and so have been for a good while, the pain you speak of, proceeding from the said spirit.  
Thus labouring with this exam: to make her to believe, that she was possessed, they told her, that before they could do her any good, she must needs become a Catholic; and at the length, by telling her that she was in state of damnation, and out of the Church; and that she must believe the articles of the creed, whereof one was, that she ought to believe the Catholic Church, which was (as they said) the Church of Rome, she did yield unto them to be reconciled, as she thinketh they term it.  
At the time that this exam: was thus become a Catholic, the priests told her, that her baptism received in the protestants Church must be amended, because it wanted many ceremonies of the Catholic Church. And thereupon they used such things as they thought good, to make her baptism perfect. They cast a white cloth over her head, with a cross upon it, & using certain words, they put salt into her mouth, and did anoint her lips, her nose, her eyes, and her ears. At that time also, they caused her to change her name, so as she being, when she was christened, called Friswood, from that time forward, she hath been called Francis. They told her divers tales of S. Francis, that he was so holy a man, that he might command the birds of the air to come unto him, and that therefore his name was made common both for men, and women.  
She further saith, that after she had kept her bed two or three days, (as before is mentioned) she did (notwithstanding her said hurt) follow her business, as well as she could, though she halted. This her so halting, the priests still said, that the devil caused it, and after omitted no occasion, to tell her of the pain in her side, and anointing her hip, did always say, that it was the devil that lay there; till at last this exam: began (especially after she was a Catholic) to think they said truly, and that she was indeed possessed. Although (as now she saith) she afterwards perceived, that she had never any other trouble, after her hip was well, but now & then a pain, as she was wont to have in her side, which pain doth still continue, being a grief of the spleen, as the Physicians tell her; for ease whereof, she is commonly let blood once a year. And for any other vexation, or grief whilst she was under the priests hands, she saith she had none, but such as they procured, by their drinks, and perfumes, and other bad usage of her.  
Furthermore she saith, that within a while after that she was a Catholic, the priests told her, that according to their promise, they would now try, to make her well, and to rid her from the wicked spirit. The manner whereof was as followeth. At the end of the first mass that ever she saw, which was said by Master Dibdale, he told her, that now they would make trial what was in her; and thereupon she being perfectly well, and telling Master Dibdale, & the rest as much, yet they would needs have her to sit down in a chair, which she did. Then they began to bind her with towels, whereat she greatly marveled, and was therewith cast into a great fear, as not knowing what they meant to do with her. Being in this case, Master Dibdale began to read upon his book of exorcisms, and after a good while, seeing no other alteration in her, than the tokens of fear, (for she confesseth the same increased by reason of his words, and other his dealings with her) than they urged her to drink above a pint of Sack, and salad-oil, being hallowed, and mingled with some kind of spices. When she tasted this drink, which they termed a holy potion, it did so much dislike her, that she could drink but a little of it at once, (her stomach greatly loathing of it.) And then the priests said, all that came from the devil, who hated nothing worse, than that holy drink. So as she was held, and by very force, caused to drink it up, at divers draughts. Hereupon (as she saith) she grew to be very sick, and giddy, in her head, and began to fall into a cold sweat, verily then believing, that as the priests said, it was a wicked spirit, that caused her to be in such case: Whereas afterwards, when she better had considered of their dealings with her, she easily perceived, that the drink they gave her, was such, as might have made a horse sick.  
Again, she saith, that being thus in the priests hands, from a little before Christmas, till two or three days before Whitsonday following, she was often abused in this manner: and at some times when she was bound, (as is before said) and had drunk the holy potion full sore against her will, they would burn brimstone in a chafingdish, and hold her nose by force over it: by which means, she nothing doubteth, but that she did commonly grow into some great outrages, & spoke the can not tell now what.  
There was, (as she thinketh) a discourse made of her fits, by some of the priests, the which, if she could hear, she supposeth, she should remember many more things than now she doth: But she cannot forget (she saith) that many times, she did complain of hard dealing, used towards her in her pretended fits, and how injuriously they dealt with her, by giving her that loathsome drink, and burning brimstone under her nose. whereunto the priests would commonly give this answer, either it was not she, that spoke, but the devil; or otherwise when she was so well, that they could have no pretence, so to say, than they would bid her be contented, and tell her, that she should, by that means, merit heaven, & gain a crown of glory. And they would stand much upon this last reason, in showing how much this exam: had merited at God's hands, when any by seeing of her in her fits, and the Priests dealings with her, were reconciled.  
She further saith, that the priests would be often talking in this exam: hearing, of certain women, that were possessed beyond the Seas: how the devils in them could not abide the holy potion, nor the burning of hallowed brimstone, nor the applying unto them of holy relics, nor the presence, or touching of Catholic priests, nor holy water, nor the holy candle, nor the blessed sacrament, but would start, say they burned, rage, & rail against the priests, & commend upon every occasion those, that were the soundest Protestants.  
By this means, this exam: saith, for herself, (and she thinketh, she may safely so say for her sister, and the rest,) that she learned what to say, and do, when the priests had her in hand: that is, to start some times, when they brought relics unto her: to pretend that she could not endure the presence of the Sacrament, and many things beside: as if the treatise of her may be gotten, will appear. Howbeit, she saith, that after some six or seven weeks, although at the first, she did not mark the priests doings, nor greatly observe her own, yet than she began to find their jugglings, and how she herself, in saying this, or that, spoke nothing, but what she had learned of the priests.  
The chief reason that (she thinketh) moved her, not to mark them at the first, was the good opinion she had conceived of them, being newly reconciled: and yet as she saith, when she saw before that time, into what case they had brought her sister, she thought that they used her not well, & persuaded her to run away from them.  
This exam: further saith, that she well remembreth, how one time Ma: Sherwood told her, that one Ma: Bridges had gotten one of his mother's maids with child, and bade her tell him of it, when he should come next thither, and, that this exam: was troubled. whereupon she saith, that accordingly, as soon as she saw the said Ma: Bridges, being herself in health, and no way troubled, & in the presence of Ma: Sherwood, go to, quoth she, Ma: Bridges, you have gotten your mother's chambermaid with child, and make no conscience of it. Which words were no sooner uttered by her, but Ma: Sherwood, took hold of them, saying; Yea sirrah, canst thou tell that, thou shalt be constrained to tell more anon? And thus he said, pretending, it was not this exam: but the devil, that uttered those words. Herewith Ma. Bridges was greatly amazed, and afraid, and much speech was of it, as if it had been some great miracle.  
The said Ma. Sherwood, as this exam: saith, at one time, as she was tied in the chair, did thrust a pin into her shoulder, and she therewith crying, and saying, what do you? O saith he, hear you not the devil, what he saith? No, quoth this exam: it is not the devil, but myself, that spoke unto you. But he still affirming, that it was the devil, this exam: could not be believed, and so it was reckoned amongst them.  
Again she saith, that in one of the fits, where-into they cast her, by their holy potion, and brimstone, there were two needles thrust into her leg, by some of the priests, (as she is now persuaded in her conscience,) and upon her coming to her senses, finding a pain in the place, where the needles were, she complained of it, and would have put down her hose, to have seen, what her leg ailed; but the priests would in no wise suffer that, but presently they got holy relics, and tied them about her leg, affirming that the pain was procured, by the wicked spirit, and could not be eased, but by those relics. When they had so tied them about her leg, they charged her in any wise, not to touch them; but yet notwithstanding this exam: saith, that being greatly troubled with pain, & desirous to case herself, she did now and then attempt to slacken the relics, being tied too hard, (as she thought.) At what time the priests still watching of her, as that she could do nothing, but they would see her, they did blame her for touching of the relics, bade her let them alone, and said, it was the devil that tempted her, to touch them.  
The custom of the priests was, as this exam: saith, to appoint a set time, when they meant to have any solemn exorcisms, and then this exam: was one, when she was in their hands, that for the most part, must go to the chair. After that the said needles had been in this exam: leg, from the forenoon the one day, until eleven of the clock the next day, she was brought up into a gallery, the Sermon being finished, and a great number there present. At her coming in, and complaining of the soreness of her leg, the priests bade her be of good cheer, and said, they would see if they could help her: whereupon Ma. Dibdale, (as she remembreth) said unto her, go Francis, sit down, and put down thy hose: which she did, and then Ma. Stamp, another priest, when her hose was put down, came unto her very reverently, and with divers ceremonies untied the relics, which were about her leg, which being taken away, he looked upon the sore place, and handled it gently, and in the end thrusting down with his fingers the skin, and flesh, where one needle stuck so, as the same appeared, he called unto him those that were present, and said unto them: See what the devil had done, and so pulled it out. Then feeling her leg a little while longer, and using his fingers, as is before mentioned, he also disclosed the second needle; which the people that were present beholding, were in a great maze, especially to hear what Ma. Dibdale, and Ma. Stamp made of the matter: how they said, it was the devils doing, and much other speech to that effect. As soon as the needles were taken forth, this exam: was carried down again out of the gallery, and feeling her leg very well eased, it began to amend every day more, and more, which they said, was by reason of the holy water, wherewith they washed her leg, when they pulled out the needles.  
She further saith, that the priests had a custom, to thrust certain things into the mouths of such, as they said were possessed, under pretence of relics. And she well remembreth, that at one time, when she began to be troubled with her drink, and brimstone, they thrust into her mouth, some of the said relics: Whereof this exam: complained, and said, why do you put these filthy things in my mouth? Ah, quoth they: hark how the devil cannot endure these holy things. Afterwards when this exam: put them out of her mouth, than they asked her what relics they were? and she told them, This is a piece of such a man, and this of another. And at one time, they put into her mouth, a piece of campions' thumb, or his finger, she remembreth not whether. When this exam: at this time, and so likewise, both she, and others, at other times, did name these relics, and showed their dislike, to have them put into their mouths, the priests would bid the people that were present mark, how the devil knew all holy relics, of what Martyrs they were, and how he could not abide them: whereas this deponent saith, that both she, and the rest that were dealt with as she was, did know all these relics, that the priests had there, having the sight of them almost every day, and hearing the priests tell of whom they were. So that as soon as this exanimate saw any of them, she could name them very readily, and say; This is such a piece of Father Campian; this of Ma. Sherwin; this of Master Brian; this of Master Cottam; this of mistress Clithero; and so of a great number more, which she hath now forgotten.  
At another time also, this examinate well remembreth, that the priests filling her mouth with relics, they conveyed in with them a big rusty nail, as she is verily persuaded in her conscience, so as when they pulled out the relics, she was almost choked with the nail, and much ado they had to get it out. They made her mouth therewith to bleed, and affirmed to the people, that it came out of her stomach, by virtue of the said relics.  
Again she saith, that being in speech once with Master Dibdale concerning master Richard meinie, he told her divers things of him, what wonderful sights he saw about the Altar, and the sacrament at mass time. And further said unto her, that if she would say, when she was to be exorcized in the chair, at the bringing of the Pix unto her, (as the manner was) that she saw the body of Christ there in a great brightness, she should by that means greatly glorify God. And thereupon, as she confesseth, she said as he advised her, at her next exorcizing, and a great wonder was made of it.  
She further saith, that being brought up with her mother, she had learned to sing by heart certain Geneva psalms, & that being under the priests hands, when now and then forgetting herself, she sung any of them, as she sat at work, the priests, & so others in the house, when they heard her, would earnestly blame her for it, and say one to another, do you not hear, how sweetly the devil singeth these Geneva psalms.  
Also she saith, that when the priests had drawn her to be of their Church, as is before mentioned, and that she should come to receive the Sacrament, they told her, she must first vow, and promise, by the virtue of that holy Sacrament, that she would ever afterwards hold the Religion of the Church of Rome, and never go again to any of the Protestants Churches, nor ever read the English service, or the English bible, or any other English books, written by the Protestants in matters of Religion. And this vow, she saith, is ordinarily made, by all that are reconciled.  
She also saith, that she hath often times heard some of the priests affirm, that it was an ordinary thing with the devil, which was in Ma: Maynie, that when they the said priests, have demanded of the devil, (pretended to be in him) why he troubled the Catholics with imprisonment, and many dangers, whilst the Protestants lived in pleasure: his answer was, that the Protestants were his already, and that he troubled the Catholics, because he would draw them to himself, and make them Protestant's if he could: adding that he would never have troubled Job as he did, if he had thought he could not have made him to curse God. This exam: also saith, that she herself hath heard some of the priests, and (as she thinketh Ma: Edmund's) ask meinie that question, and he the said meinie so to have answered them. Also she saith, that the priests in talking of Protestants, have affirmed of them in her hearing, that the greatest share of them were possessed, and that when England should be again, as it had been, the devils would then show themselves in them, and they should have their hands full of chaire-worke, meaning their exorcising, to cast them out.  
At one time, she saith she well remembreth, that Ma: green coming from beyond the Seas, brought with him certain grains, medals, and Agnus dei; and that seeing the priests, and others make so great account of them, she said to Ma: green, Good Lord, what mean you to make so great ado about these things? What is that wax better than other wax? or that bugle better than another, whereof you may buy a great number for a penny? whereupon Ma: green said, it was the devil, and not she, that spoke those words. But this exam: told him again, that she spoke those words herself, and that she marveled, why they laboured so earnestly, to make both her, and all others believe, that whatsoever she or they did, or spoke, it was not she, nor they, but the devil: but he persisted, and said, it was the devil indeed, and not she, whatsoever she thought to the contrary.  
This exam: further saith, that one Alexander an apothecary, having brought with him from London to Denham on a time a new halter, and two blades of knives, did leave the same, upon the gallery floor in her masters house. That next morning he took occasion to go with this exam: into the said gallery, where she espying the said halter, and blades, asked Ma: Alexander what they did there: he making the matter strange, answered, that he saw them not, though he looked fully upon them; she herself pointing to them with her finger, where they lay within a yard of them, where they stood both together. No (quoth this exam:) do you not see them? and so taking them up, said, look you here: Ah (quoth he) now I see them indeed, but before I could not see them: And therefore saith he, I perceive that the devil hath laid them here, to work some mischief upon you, that are possessed.  
Heereuppon Master Alexander told the priests what a strange thing had happened, and a great search was made in the house, to know how the said halter & knife blades came thither: but it could not in any wise be found out, as it was pretended, till Ma. meinie in his next fit said, as it was reported, that the devil laid them in the Gallery, that some of those that were possessed, might either hang themselves which the halter, or kill themselves with the blades.  
Now this exam: further saith, that she herself did espy the end of the halter, in Master Alexander's pocket, the night before she saw it, and the blades in the Gallery, at such time as he drew out of his pocket a certain box of Wafer-cakes for Masses. Whereby she is fully persuaded, as she saith, that he the said Alexander, was himself the devil, that laid the halter, and knife-blades in the said gallery, and as she saith, she told Master Dibdale as much, when the search was, how they should come thither. Whereat Master Dibdale being much moved, said, it was not she but the devil, that spoke so unto him, of Master Alexander. And for this her report, and speeches, she felt, as she saith, some smart afterwards. For within a day or two after they had her again to the chair, and did use their exorcisms with her, the manner whereof was something strange unto her.  
They had in a readiness the picture of an ass, and of the devil, and of Ma. Fox, as if he were writing the book of Martyrs. The ass (they said) resembled this examinate; and the devil within her (being a malicious lying spirit, that sought to slander the doings of the Catholic priests) betokened Ma. Fox, who (as they said) had been a malicious liar. They had there also a long girdle, made of whipcord (as she remembreth) it was full of knots, & termed S. Peter's girdle: this girdle was hallowed, and being lapped into four doubles, was like a whip.  
These things being thus readily prepared, this examinate was bound full sore against her will in a chair: They compelled her to drink the holy potion, whereof she made five or six draughts; they burned brimstone under her nose, and withal the said three pictures one after another. They pulled off her gown, and whipped her upon the arms with the holy girdle, pretending that they meant thereby to hunt the devil out of her. They gave her five blows, in remembrance of the five wounds of Christ: and seven in honour of the seven Sacraments, and three in memory of the blessed trinity, and she knoweth not now how many more. With these blows she being constrained to cry out, they said, it was not she but the devil within her that so cried, because he was not able to endure the virtue of that holy girdle. But this examinate saith, that howsoever the devil fared, she well knoweth, that she bore away the smart, and that her arms were black almost a month after with the blows.  
The priests also (she saith) had another custom: At the end of every exorcism, they would say that the spirit was gone down, sometimes into the foot, & sometimes into the great toe of the party exorcized. And when strangers came, before whom they intended to work some great matters, they would bring the party again to the chair, and being bound therein, they would begin (as they said) to make the devil show himself, which they did with this exam: in this sort. The Exorcist having a relic in his hand, as a bone, or some such hard thing, would grasp her by the leg, & ask her if she felt any pain that seemed to prick her, & this exam: confessing (as the truth was) that she felt a pain, (the said bone, or hard thing in his hand hurting her shrewdly:) Ah (would the Exorcist say) now he beginneth to stir. Thus would the Exorcist go pinching of her leg twice, or thrice, before they came to her knee, and then they would wring her indeed so hard, as that she should sometimes screech, and sometimes start. And then the Exorcist, and the rest of the priests that were present would say, now the spirit will up into her body, you shall hear more of him anon. And hast was commonly made at such times to give us the holy potion, which being so loathsome a drink, divers Gentlewomen seeing it given unto us, have wept for pity to see us compelled to take it. But the priests would tell them that there was no remedy; for otherwise, except the strength, and force of the wicked spirit were thereby abated, there was great danger, that he would tear their guts, and inward parts in pieces, as he was ascending upwards to go out of them.  
This exam: saith, that when she had well considered of the priests-dealing with her, and how all the troubles she had, was by reason of their intolerable drinks, perfumings, and practices with her, wherewith her body was brought to great weakness; she grew to some more boldness, and did now and then speak her mind somewhat plainly, though it booted not: for they would say, it was the devil that uttered it, whatsoever it was, that this exam: spoke, if they disliked it. She well remembreth, that sitting at her work one time, and Ma: Sherwood sitting also by her looking on a book, she this exam: being very angry in her mind, to consider how she was used, and with him in particular, for thrusting a pin into her shoulder, and for divers other his hard usages towards her, said unto him; that she very greatly marveled, how he, and the rest durst deal with her, & the rest, as they did: adding, that if she this exam: or any other should complain of them, they would certainly all of them be hanged. For (quoth she) how many of the Queen's subjects, have you drawn from her, by these your practices here? Herewith Ma: Sherwood was much moved, and went to the priests, to acquaint them with her words. Some of them (as she hath heard) were of opinion, that it were best to put her away from her Mistress: but Ma: Dibdale liked not that counsel, fearing (as she believeth) that she should have disclosed their dealings. For these her said speeches, she was within three or four hours very hardly entreated; Ma: Sherwood, and the other priests, returning unto her, put her in mind, what she had said, and told her, That it was not she, but the devil, that uttered those words, and thereupon had her to the chair, and with their holy potion, and brimstone so plagued her, as being therewith wonderful sick, she fell (as she thinketh) into a swoon.  
She further saith, that whilst these matters were in hand at Denham, there came very many thither, from time to time. The Catholics would bring with them such of their friends, as they durst trust, being Protestants, of purpose, to draw them to the Romish Religion. And she certainly knoweth, that there was a very great number upon those occasions reconciled; sometimes an hundred a week, at the least. Marry at one time, she remembreth, that one Ma: Hampden of Hampden (as she thinketh) being brought thither, by Ma: Edward Ashefield, now in prison, as she hath heard, did greatly deceive the priests expectations, and put them into a great fear. The manner was, she saith, of those who were pretended to be possessed, when any Protestants came in, to commend them greatly, and to rail upon the priests: in so much as Ma: meinie, when he saw Ma: Hampden, did presently salute him, by the name of his fellow justice, and use such other words unto him, as when he heard, how they were expounded, he was greatly discontented with them: and thereupon speaking aloud, said thus in effect unto him, that brought him thither (as far as she remembreth) being herself then present. Cousin Ned, I had thought you would have brought me, where I should have seen some godliness, and not to have heard the devil; but this dealing I see is abominable, and I marvel, that the house sinketh not, for such wickedness committed in it: and so he departed. With these his speeches, the priests were greatly amazed, & fearing the worst, got them away for that night.  
Furthermore, she saith, that perceiving many things were false, that the priests told to those, that came unto them, for the better confirming of her judgement therein, she devised (of herself) this tale. She told them, that being in bed, there came a morris-dance into her chamber, having these persons in it, a man with Taber, and a Pipe, the Earl of Bedford that was dead before, (but one that the priests did greatly hate) and some other noble men also she named, who are now out of her memory: all these she told them, after they had danced about the table in the chamber, went out again as they came in. When the priests had this by the end, they made great matters of it, termed it a vision, and told it the Catholics for a very truth; whereat this exam: laughed in her mind, but durst not gainsay it, and so it went amongst them for a currant vision. And she thinketh in her conscience, it was even as true, as the rest of their reports, both of this exam: & of the others there, that were pretended to be possessed.  
Also she saith, that there was a notable devise amongst the Priests, to have it thought, that the wicked spirits came into this exam: and her sister, by witchery. Ma: Richard meinie before mentioned, being the notablest counterfeit (as she thinketh) that ever the priests had in their fingers, said in one of his fits, or rather the devil in him (as it was pretended) that one goodwife White of Bushie, had bewitched this exam: and her said sister: This goodwife White, was commonly talked of in the Country to be a Witch: the said meinie also told the occasion, how they were bewitched. There were (as it was pretended, that the devil said in meinie) certain cattle bewitched in Denham, some two or three years before, which could not be eased, except the two spirits which troubled them, were sent into two Christian bodies; and thereupon, quoth he, to deliver the cattle, she sent those two spirits into this exam: sister, and herself. When the priests heard these words, they seemed to conjure the devil in Ma: meinie, to bring the witch's spirit (whereby she wrought) thither to Denham. And the night following this prank was played by the priests. They had gotten in the night a Cat amongst them in the parlour, which they said was the witch's spirit. About the whipping of this Cat they pretended great pains, and that they whipped her so long, till at the last she vanished away out of their sight. Afterwards they gave it out, that out of all question, the Witch, whilst they were whipping of the Cat, was greatly vexed, and thereupon they sent a messenger to Bushie, to see in what estate the Witch was, who at his return reported, that when he came to Bushie, he found the Witch in childbed, and that her child was dead. When the priests heard this report, see (quoth the priests) to those that were present, how it falleth out to be true that we told you, the whipping of her spirit in the likeness of a Cat, was the cause that her child died: yea (quoth this exam:) is that true? Why then you are murderers: whereat the priests were moved, but they knew how to answer that, as they did, in saying, that it was not she, but the devil in her, that uttered those words. Of this whipping of the Cat there was great speeches, and many that believed them, wondered at it. The messenger that was sent to Bushie, hearing what a marvel they made hereof, became a recusant, being at that time a Protestant.  
There was also another strange thing, that happened at Denham, about a bird. Mistress Peckham had a Nightingale which she kept in a Cage, wherein Ma: Dibdale took great delight, and would often be playing with it. This Nightingale was one night conveyed out of the Cage, & being the next morning diligently sought for, could not be heard of, till Ma: Mainies devil in one of his fits (as it was pretended) affirmed, that the wicked spirit, which was in this exam: sister, had taken the bird out of the Cage, and killed it in despite of Ma: Dibdale. And further he told them, that the birds neck was broken, and did lie under a rosemary bush in the Garden: whereupon three or four going down, and finding the bird there, they made a great wonderment of it, whereat this exam: doth verily believe, that either meinie had killed the bird, and laid it there himself, or else that this exam: sister did it, and had told meinie of it; for she saith, that her sister, & meinie were very great.  
Also this exam: saith, that if the story, she had heard hath been written of Mainyes fits, could be got, there would appear very many notable practices. Ma: Edmunds the Jesuit was the chief man, that dealt with meinie, & hath written (as she hath heard) a great book of them. This Edmunds, as hath been said before, was a chief man, and therefore whereas the rest had but their Albes on when they exorcised any, he commonly had upon him either a vestment, or a cope. She well remembreth, that the said meinie, sitting upon a time by one of the priests, affirmed, that unto his sight the priest's finger, and thumb did shine with brightness, especially on the inner sides: whereunto the Priest answered, that it might well so be, because (quoth he) they were anointed with holy oil, when I was made Priest. At which words, this exam: laughing, & calling Ma. meinie a dissembling hypocrite, the priest said, that it was not she, but the devil, that did so laugh, and rail.  
Furthermore, this examinate well remembreth, that Ma. Richard meinie being exorcized in the presence of a hundred people at the least, on S. George's day in the morning, the priests affirmed, that seven devils did them show themselves in him, by such gestures, and signs, as declared them to be the Authors of the seven deadly sins. This examinate saith, that she hath almost forgotten the gestures, but she will set them down as near as her memory will serve her. The said Master Mainy being bound in the chair, did lift up his head, looking highly, and made gestures with his hand, as though he were tricking up himself; whereupon the priests said, that the spirit that was coming up then, was Pride, as it appeared by the said gestures. Afterwards the said meinie beginning to gape, and snort, the priests said, that the spirit that then rose up in him, was Sloth. Then he fell to vomiting, and the priests said, that the spirit that then rose was Gluttony, and drunkenness. Again, he the said meinie talking df purses, and thus much in the hundred, and of the forfeyting of this, or that lease, the devil that then was risen, the priests called covetousness. And thus the priests and he went through all the deadly sins. The said meinie, or the devil in him, (as was pretended) commending the Protestants for his good friends, because they had all the said seven deadly sins in them, but railing at Catholics, for that they could not endure them, but did ever and anon cut them of by confession.  
The same day also she well remembreth two things, that Ma. meinie spoke of, betwixt his descriptions of the said seven deadly sins. Oh (quoth he) this is a great day of pomp at the Court, I will stay no longer amongst you rascal priests, but will go thither amongst my fellows: they all love me there, I am theirs, and they are all mine, or to this effect. Also one Robert Bedell of Denham, being a very zealous Protestant, was buried the same day: in that forenoon there happened a storm, whereupon meinie pretended that the devil spoke to this purpose in him, viz. Now they are about to bury Bedell, and because he served me all his life time, I am sending of him into hell. At which words many that were present wept, and prayed, that if it were possible, he might be saved. This matter was so urged, and talked of, as afterwards they drew his wife to become a Romish catholic, and so she died.  
This examinate further saith, that one Anne Smith, about the Christmas the same year, came to Denham, where she had remained but a little while before the priests had got her into their hands, and said she was possessed. Touching this woman, a number of things hath been written of her, as this examinate hath heard, all which this exam: saith, she verily believeth in her conscience, (as also of all the practices, & tales of the priests, touching both this examinate, and all the rest with whom they dealt) that they were altogether knaveries, & mere inventions, to deceive the people, by procuring an admiration of their priesthood, and thereby to withdraw her majesties subjects to their religion.  
She well remembreth (as she saith) that at one time, Ma. Dibdale charged the devil in Anne Smith (as it was pretended) to speak unto him, and answer him to that which he demanded: but notwithstanding she held her peace. Then he commanded her to speak, in the name of the Father, the son, and the holy Ghost, & by the virtue of the holy Sacrament; but yet she was silent. Herewith Ma: Dibdale growing to be more earnest, charged her, (or the devil that was pretended to be in her) to speak to him, by the power, and virtue of his holy priesthood, and then she answered him. Whereupon this exam: being present said to master Dibdale, Why Ma. Dibdale, is there more virtue in your priesthood, then in the blessed Trinity, and the holy Sacrament? And he answered, that though he were but a simple man, yet it pleased God, for the honour of his Church, to show by this means the power of the priesthood.  
Again this exam: saith, that after she perceived the deceit which the priests used, she would rather than her life, have gotten from them: but she was so watched, & so were the rest, (she meaneth the other women) as they could by no means escape out of their fingers. Their pretence was, lest the devil should cause them to drown or kill themselves. But this exam: is persuaded in her conscience, that the truth was why they kept them so straightly, least going home to their friends, they should have disclosed their dissimulation, and false pretences, of casting devils out of those, who were as free from them, as themselves. This exam: and her sister, did not see either Father, or mother, being in the same town, all the while that they were in their hands; neither would they suffer either their father or mother to speak with them, though they desired it many times.  
At one time this examinate remembreth, that being in the Kitchen garden at Denham, she heard a noise in her uncles garden on the other side of the wall, & supposing that her uncle might be there, she cried out as loud as she could, uncle, uncle, who being there by chance, and hearing of her, knew her voice, & asked her what she would have, oh (quoth she) good uncle help me from hence, for I am almost killed already amongst them here, and shall not live if I continue here long. upon this occasion, this examinats' mother came to have spoken with her, but she could not be suffered. The priests told her that her daughters were bewitched, and possessed with wicked spirits, and that they were thereby cast away, if they did not help them by their authority, saying, that therefore she their mother might by no means speak with them, until they had delivered them from the said wicked spirits. With this, & such like answers, they sent away their mother divers times weeping: howbeit she saith, that at sometimes her mother, not contented with those answers, would grow to some earnestness, and hard speech, because she could not be permitted to see her daughters. And then the Priests would shake her of with angry words, and tell her, that she herself had as much need to be exorcized as her daughters. And at one time Mistress Katherine that served Mistress Peckham being present, when the priests and her mother had such speeches, told her, that if the priests did well, they should deal with her, as they did with her daughters.  
After this exam: had been in the priests hands for a fortnight or three weeks before Christmas (as she remembreth) until after the Ascension day next ensuing, and had long perceived their cozening practices with her, and thereupon being grown to great weakness, and almost desperate, she told the priests plainly at the end of one of her fits, whereinto they had cast her by their drinks, slibber-sauces, and brimstone, that if she had a devil in her, they were best cast him out, for (que she) if ever you torment me so again (dispatch me if you list) otherwise I will certainly by one means or other, get away from you, & tell my friends of all your proceed, & dealings here both with me, & others. hereupon Ma. Dibdale willed her to be content, and said, that the next time they hoped to dispossess her altogether: and accordingly within three or four days after, they had her to the chair, and there using her, as they had done many times before, when she came to herself again, they told her, that now the devil was gone, and she was delivered.  
This exam: further saith, that the manner of the priests, was to say oftentimes, that they had cast out this, or that devil out of the parties: but still when they list, they would take a small occasion to say, that yet there were some other devils remaining within them. And this examinate saith, that she doubteth, they would have dealt so with her at that time too, but that there began to be great speeches in the Country, about the priests doings at Denham: in so much, as divers ancient Catholics themselves did utterly dislike them, and the priests themselves grew to be afraid. Howbeit, when this exam: was thus at some quiet, yet they would not suffer her to go home to her father, and mother, but carried her up to London, & placed her there with a sure friend of theirs, one mistress White: and so they dealt with this exam: sister, not suffering her to see her parents, almost for four years after, as this exam: remembreth.  
Also she saith, that when the priests thought good to meddle no more with her, they carried her to London, and placed her with one Mistress Dorothy White, as hath been said, a recusant, who then, and since hath been so beneficial unto them, as that she hath clean overthrown her state, and undone her children. The cause why they placed her there was, (as she verily thinketh) lest being amongst her own friends, she might disclose their bad dealings with her.  
It was not long after this examinate came to mistress White, but that one Harrington growing into acquaintance with her, did afterwards marry her, as she believeth. The marriage was in the Marshalsea, where after a mass, one Lister a priest (as she remembreth) than prisoner there, used certain Latin words, whereby they said she, and the same Harrington were married together. There were present there five or six. After which time the said Harrington lived with this examinate at times for the space of about 4 or 5 years, she notwithstanding continuing her service with mistress White.  
After this examinate had kept company with the said Harrington for about 4 years, she grew to be with child, and thereupon went first to her sisters in Oxfordshire, and then to her parents at Denham. Being at Denham, she was presented for a recusant, and thereupon committed to the jail at Alesbury. At her being there in prison, Ma. Harrington wrote a Letter unto her within three or four days (as she remembreth) after her commitment, the effect whereof was, that if she were examined who was the father of her child, she should lay it upon some that was gone beyond the seas for a soldier, but in no wise to say it was his: and the rather to persuade her, he signified unto her, that it was not only his advise, but likewise the counsel of mistress White her Mistress, and Master Blackman a priest.  
With this Letter this examinate was greatly moved, and then calling to mind how she had been used at Denham, and afterwards kept at Mistress Whites from her friends: and remembering also, how the priests were ever wont to persuade her, that she should never speak any thing as touching her possessing, or dispossessing, that might turn to their discredit, and to the dishonour of the Church of Rome, she this examinate began to suspect, that the religion that the priests professed, was like unto themselves. But the most principal thing with the rest that made her so to think, was another point in Ma. harrington's Letter, wherein he persuaded her, that if she were examined upon her oath, it forced not, the Church did dispense with her, so as she might answer what she thought good notwithstanding: because an oath did not bind her to confess any thing that might tend to the dishonour of their priesthood, or of the Catholic Church.  
When this exam: was first brought before the justices at Alesbury, she confessed that she was reconciled; and she is verily persuaded, that if the said Letter had not come unto her afterwards, and moved her, as is aforesaid, notwithstanding all the abuses offered her at Denham, she had continued still a wilful recusant, though it had cost her her life. Marry upon the occasions before mentioned, this examinate having bethought herself better, desired to speak with old Ma. Pigot of Dodersall, a justice of peace in Buckinghamshire, unto whom she signified who was the father of her child, and that she could be contented to alter her course of life, & go to the Church again, as before she had done. hereupon Ma. Pigot took this exam: in his Coach with him to Sir john goodwin's, where she found the L. Grey, and divers others, before whom, after she had submitted herself, as she had done to Ma. Pigot, she was sent to the Court by the L. Grey, with two of his servants to the Lord Treasurer. At her coming to the Court she saith she was examined of divers matters before the Lords of the counsel, concerning her knowledge of sundry priests, and Jesuits, and as touching one Stoughton, who was a notable spy, that carried over young maids and boys, to be nuns, and priests, & brought over Letters as occasion served, and continueth (as she thinketh) the same trade still.  
After that this exam. had been at the Court above a week, and examined in that space three or four times, the servants of the said L. Grey remaining there still, it pleased the Lords of her majesties counsel, to send her back with them to the Lord Anderson, & to writ their letter to his Lordship, that he should send for this exam: father, and not only to deal with him, to see that this exam: went to the Church, according as she had promised, but also, that there might be no further proceeding in law against her, in respect that she had been reconciled: the which direction the Lord Anderson did accomplish, so as this exam. continued at her fathers until the year 1594.  
After this examinate had remained thus with her father, about three or four months, the said Ma. Harrington came unto her, and told her, he had been all that while beyond the seas; and keeping company with her again, as a man ought to do with his wife, sometimes at Denham, and sometimes this exam: coming to him to London, he allowed her after the rate of about 20 marks by the year. She likewise saith, that when Master Harrington suspected this exam: to be with child, he put an hundred pounds into one Ma. Fits his hand to the use of her, and her child if she had any.  
This exam: further saith, that within about a year after that the said Master Harrington had come from beyond the seas (as he pretended) and kept company with her as his lawful wife, he was apprehended for a priest, and first committed to the tower, and then to the Marshalsea. Being in prison, this examinate had a warrant from Ma. Young to go unto him; and at her coming unto him he wept, and said, that if he might for shame, he would take another course than he did. He cried her mercy for the abuse offered unto her, and promised, that if she would be content, she should never want. Howbeit (as she was informed) he told such Catholics as came unto him, (who had understanding that this examinate did challenge him for her husband) that she this examinate did greatly slander him, & utterly denied that ever he was married unto her, or ever kept company with her as men do with their wives. Whereupon all such Catholics as heard thereof, did greatly rate this examinate for challenging of him to be her husband, and said she did bely him, and that it was the devil that caused her to raise that slander of him, being a Catholic priest.  
She further saith, that the said Harrington being condemned, and executed the 18 of February 1593. (as she remembreth) she married again with Ralph Dallidowne a Smith in Holborn, the 20 of January 1594 as she thinketh. And having received herself the said hundred pound from Ma. Fits, her husband Dallidowne had it all, except it were some 6 or 7 pound, which she had spent before.  
This exam: further saith, that many times since she hath conformed herself, many priests have greatly blamed her, using words to this effect unto her, viz. They have told her, that they wondered how she could be brought to go to the English church, considering the great power of the priesthood, and of the holy relics of the Church of Rome. To whom this exam: hath sometimes answered, that she was well before she came into their hands, and still so continueth she thanked God, and thereupon hath desired them, that they would deal no more with her, but let her alone.  
When she hath thus answered them, they have often said to her, that it was the devil for a certainty, that still hunting of her, did persuade her to go to the heretics Church; & that if they had thought she would have taken this course, they would never have dispossessed her. To whom this examinate by way of answer hath replied; A murrain take you, I was well enough before you dealt with me, and so have been ever since you left me.  
She further saith, that since she was first examined before the Lord Bishop of London in March 1598., divers priests have urged her greatly that she should say nothing against the possessing, or dispossessing used at Denham, either concerning herself, or any other, bidding her answer, that being then young, she had forgotten all those things: and threatening of her, that if she confessed any thing against the holy priesthood, or power of the Church in casting out devils, she should be burnt for an heretic, if ever the world changed. The names of the priests that have thus dealt with her, both before she was called for to be examined before the Lord Bishop of London, and since (at the least some of them) are Ma. Sherwood, Ma. Gerrard, Ma. Blackman, Ma. john green, and Ma. William Bruerton.  
This exam: also saith, that about four years since, it happened that her husband in a fray killed a man, whereupon she was compelled to borrow ten pound of mistress White, to be used in her husband's business, certain priests thought then, that they might peradventure have drawn this examinate unto them again, and so resorting unto her, namely (as she remembreth) Master Blackman, Master green, Master Wells, with two or three other priests, whom she knew not, they told her, that her falling from the Catholic Church was the cause, that the devil had made her husband to kill the said man.  
Of late also she saith, that one Perry servant to Master Roper that lieth in Southampton-house, challenging her for that she had revealed where her sister Sara dwelled, said that she played the Ferret, and sought many men's lives, that it was pity she lived, and that it were a good deed to shoot her through with a pistol as she goeth in the streets. Howbeit this exam: saith, that she never meant any catholic in England hurt, (some priests excepted) who have dealt hardly with her. But being now upon her oath to speak the truth, she hopeth that no honest man or woman will be angry with her for discharging her conscience: adding, that if it had not been so long ago since she was in the priests hands, she could have delivered many more things as touching their bad proceed.  
She further saith, that the priests at their departure from Denham, took every one thence his woman with him; Ma: Edmunds the Jesuit had for his darling Mistress Cressy than a widow, who was a daily guest there, and one that did contribute very much both to him, and the rest of the priests: Anne Smith was at the disposition of Ma. Driland: Sara Williams of Master Dibdale: Mistress Altham of Cornelius, and this examinate of Ma. Leigh a priest likewise.   

The examination of Anne Smith, alias Atkinson, taken by virtue of her oath, the 12 of March, 1598.  
SHe saith, that dwelling with one Ma: Bold at Bold-hall in Lancashire, the year that the Earl of Leicester went into the Low-Countries, she was sick of a disease called the Mother, that she then having a sister, one Alice Plater, that boarded at the La: Staffords, was sent by her mistress to her said sister at London, the said La. Stafford then lying at ivy bridge, where she remained (as she saith) about a year, using the help of physic for the said disease. She saith that Ma: Edmund Peckham did board at the said La. Staffords, from about the Christmas that this exam: came to London, till about Easter following.  
She saith further, that about three weeks before Christmas next ensuing, her sister being advertised by the said Ma: Peckham, that Sara, & Will: Trayford were possessed at his house, she (her said sister) went thither, where finding the manner of their troubles, she conceived, that this examinate was likewise possessed, as they were.  
thereupon she faith, that upon the Christmas even, she went to Denham unto her sister, where she found Trayford, but he did not make any show, as though he were possessed, but did wait orderly upon Ma: Peckham his Master, and Sara was then gone to the L. Vaux his house, being carried thither by one Dibdale a priest.  
After she had been at Denham about a month, she attended upon Mistress Peckham, to a churching in Denham town; where she saith her foresaid disease did trouble her, and likewise being then recovered, it took her again, as she was going homewards, whereupon one White a priest that used much that house, was sent to London for Cornelius another priest, (who kept at Sir john Arundells' in Clarkenwell) by the means of her said sister, who told this exam: that she was surely possessed.  
When her sister said she was possessed, she this exam: denied it, and so she did, when the said Cornelius came unto her. She saith that the said Cornelius coming to Denham the same day at night, that he was sent for, brought in his company one Stamp a priest, Thomson a priest (as she thinketh) & one Christopher Tulice a priest, with Mistress Cressey, Ma: Gardner, and his wife.  
The day after the priests came unto her, they took upon them to exorcize her from morning, till towards night, and then left her.  
She saith, that besides the disease of the Mother, she grew to be sick, and received physic by Doctor Griffithes prescription at Alexander the apothecary's hands; but not recovering her health thereby, after about two months, her said sister procured her to be sent to mistress meinie in Cannon Row, with whom she was to dwell about the beginning of Lent.  
She continued with Ma: meinie in the Earl of Lincoln's house in Cannon Row, till after Easter week. In which time she saith, only Eliza: Calthrope (as this exam: remembreth) dwelling likewise with mistress meinie, was supposed by the priests to be possessed, and being thereupon removed to Ma: Mainyes own house in Green's Alley, there she was exorcized, until she died there.  
She further saith, she was present, when meinie did counterfeit himself, that he should die upon the Good Friday; he the said meinie then lying at the Earl of Lincoln's house, against which time a great number came thither, to see him departed.  
The said meinie came to her mistress house (she being his sister) about a month, or five weeks before Easter; and every Friday the said meinie did pretend himself to be wonderfully tormented, and when he was recovered out of his trance, he would use to say, he had been in purgatory: and thereupon gave it out, that he should die on Good Friday, and go immediately to heaven, having been already in purgatory.  
She saith, that all the said Lent she continued with Mist: meinie, she was still evil at ease, & that the priests that came thither, did still endeavour to persuade her that she was possessed: saying, that she must believe them therein, that she was possessed, and that they could help her, and not otherwise.  
The priests names, as she remembreth, were Ma: Cornelius, Ma: Dryland, Ma: Tirrell, Ma: Stamp, Ma: Tulice, Ma: Ballard.  
She further saith, that about three weeks after Easter, the said priests still continuing to persuade her, that she was possessed, and that if she believed so, than they would help her: she this exam: continuing to be evil at ease, and hoping by their means to be helped, yielded to say, that she thought she was possessed, thereby to see, if she might be helped; although all the while she had a conceit in herself, that she was not possessed.  
She further saith, that whilst she did withstand the priests said persuasions, affirming that she knew she was not possessed, they told her, it was the devil within her, that caused her so to say.  
When she had thus yielded unto them, Ma. Stamp carried her to Denham, accompanied with one Harris Ma. Mainyes man.  
She saith, that about sixteen days after the said Easter, this exam: and Eliza: Calthrope, being both sick, and supposed by the priests to be possessed, her Ma: left them both in the Earl of Lincoln's house, and went to Babingtons' house the traitor in Barbican: and the third or fourth day after this exam: was carried to Denham (as aforesaid) where she, and all the house were maintained, at the common charge of the priests, that resorted thither.  
At her coming to Denham, they took in hand to exorcize her, & continued that course with her till Whitsuntide: about a fortnight after Whitsuntide (as she remembreth) certain pursuivants came, and searched the house, & finding there Ma: Dryland the priest, and other men, viz: Alexander the apothecary, Swythen Wells (after executed in Holborn) and james Stanborow, Ma: Peckhams' man, they carried them to prison, leaving this exam: and two other women in the house.  
She saith, that the rest of the priests when the pursuivants came, were gone with Fid, and Sara Owen, alias Francis, and Sara Williams, as this exam: hath been informed.  
It was Sunday when the pursuivants carried the said parties to prison; and upon the Monday after the said Drylands man carried this exam: to London, where she was placed that night by Ma: Maryne, at one Alexander's house in a little Lane, going out of Thames street, and is (as now she is informed) betwixt lions key, and Billingsgate?  
She continued at the said Alexander's house about seven weeks, her charges being first defrayed by the said Ma: Maryne, and afterwards by Ma. pound, late prisoner at Wisbitch, her acquaintance with Ma. Maryne grew at Denham, and with Ma. pound, at the said Alexander's house.  
Ma: pound, in respect of the charge he was at with her at Alexander's, paying ten shillings a week for her board, removed her thence to mistress allows to Newington in Surrey: where remaining not passed three or four days, the said pound carried her to his mother's house, one mistress pound, dwelling in the same town, where she remained till Ma: pound was taken, which was upon the day when bon fires were made for Babingtons' apprehension, viz: the 15 of July.  
The said mistress pound was of her sons Religion, whereupon after he was apprehended, she had no joy to stay there, but was carried thence by one Ma: goodman's direction unto Mistress Leicester, dwelling in Fleetstreet, at the sign of the dogs head in the pot: where she had not remained above two days, but upon a search was taken, & committed to prison for reeusancie, where she remained about a month, and then escaped thence.  
In this mean while, viz: from Whitsuntide before specified, Dibdale, Lowe, and adam's, were apprehended, and being arraigned, this exam: was brought by Master young's means, whilst she was prisoner, to give in evidence against them at their arraignment. The cause why she was brought to give in evidence against them was, for that master Young hearing her name, did examine her, whether she was not one that did pretend herself to be possessed at Denham, with whom Dibdale, and the rest of the priests had dealt, and thereupon examined her touching her possession, and the devils dealing with her: and particularly of a piece of a knife, which the priests said came out of her body.  
This exam: was prisoner in Bridewell, where the said Fid was likewise prisoner with her: where this exam: found such favour, as having the liberty of the prison by Master young's appointment, and thereby being trusted with some keys, she, and Fid by her means escaped thence, taking with them the matrons girl, which girl by the said Master Pownds direction, was sent into Hampshire, and placed with his Mother, who had a house in the said County, and did then lie there.  
After she was escaped, she was placed by Ma. Pownds direction first in Cow-lane, then by her mother's means with the French ambassadors wife, where disliking, she was by masters pounds means placed in a poor woman's house by the Marshalsea, and then again with his mother, and then going to the White-Lyon to see master pound, with her mistress, she this exam: (whilst they two were talking together) going to Master Simpsons' chamber a priest, was again there apprehended, and committed by master Young again to Bridewell, where she remained about 21 weeks, in which time the Queen of Scots was beheaded.  
She was discharged out of Bridewell by master Secretary Walsinghams' means, at the suit of Master Dale a Merchant in Gracious-street, and then remaining with her mother a while, was placed with the said La. Stafford, with whom she dwelled about two years, viz. till she was married.  
She saith, that when first she fell into the priests hands, she was about 18 years of age, and that she is verily persuaded she never was possessed with a wieked spirit, (for the which she thanketh Almighty God from the bottom of her heart) but verily thinketh, that she was very much abused by the said priests, in that they did persuade her, (as is before expressed) that she was possessed.  
Besides, she saith, that where it was given out by the priests, that a piece of a knife came out of her mouth when she was in one of her fits, she then was fully persuaded, that they said untruly therein, although at that time, being wholly addicted to popery, she did reverence them very much, & durst not contradict them.  
She further saith, that when Cornelius did first begin to exorcize her, the manner thereof was this: She being well, and in perfect memory, and at that time not troubled with her former disease called the mother, Cornelius, and the rest set her in a chair, and bound her fast with towels: then Colnelius having ended a short speech, or Sermon (the effect whereof she doth not now remember) which was made before she was bound in the chair, and being in his Albe, and having a stole about his neck, began to read his exorcisms, whereat this exam: doth now remember, that she began greatly to shiver and quake, being then struck with a great fear, as though the devil would greatly torment, and tear her, because they had so bound her.  
Besides she saith (which did increase her fear) she had been told by divers, how others had been troubled, viz: how in their fits they were greatly tormented, how they could not endure the Priests to come near them: how when a priest did lay his hand upon any part of them, the said part would be so hot, as though it would burn them to the bone, how the devil in them would rail upon the Catholics, & greatly commend the Protestants, and many other such things they reported, which this exam: hath forgotten.  
She further saith, that she was then so zealous in popery, and had such an opinion of the said priests, that if she could have gotten under the Altar-cloath, with a cross in her mouth, & a candle in her hand, she thought herself safe from the devil. When she was exorcized the first time, and so afterwards being bound in the chair, where she seemed still to be well, notwithstanding their exorcisms, than they would pretend to give her somewhat, either to comfort her stomach, (she seeming to faint through fear) or to disclose the devil, which was hallowed, and was very loathsome to her to take. This hallowed medicine, as she remembreth, had Rue, and oil in it, and was ugly to behold, such as she thinketh they could not have taken themselves. Also she saith, they would burn brimstone under her nose, which she saith, would greatly trouble her, and as she supposeth, did take away her senses from her. Thus she saith, they dealt with her, as she supposeth, some five or six times.  
She further saith, that they did bind her so fast at those times in a chair, as they almost lamed her arms, and so bruised all the parts of her body, with holding, tying, and turmoiling of her, that she was so sore, she was compelled afterwards, by the space of three years to swath her body.  
She further saith, that now she prayeth God for the priests that be alive, that God would forgive them for dealing so with her, and is very heartily sorry, that ever she came into their company.  
She further saith, that upon Wednesday in Whitson-weeke, whilst she was at Denham, there came thither Master Salisbury that was executed, Ma: john Gerrard, and Ma: George Peckham.  
She also saith, that she thanketh God she never saw any thing that might terrify her, but only the priests when they were exorcizing, that she never saw any visions: and whatsoever they writ or affirm of her touching any such matter, she affirmeth that they are all feigned, and untrue. And she addeth, that she marveleth that they should set down any thing of her, that she should speak in her fits, considering that it was given out, the spirit that was in her was a sullen, and dumb spirit, and would not therefore be brought to answer the priests: and that the said spirit, that was supposed to be in her, was such a one, the devil that was in meinie (who was named Modion) did affirm, as many reported.  
This exam: further saith, that she being present by meinie, when he was in exorcizing, after that she the first time had been exorcized by Cornelius, Ma: Edmunds the Jesuit did ask the devil in meinie, whether she this exam: was possessed or not; and the devil answered that she was. Then quoth Ma: Edmunds, how chance he could not be brought to speak this other day, when she was exorcized? He the said devil, as she then supposed, answered, that the reason was, because the spirit that was in her was sullen, and dumb. Then they demanding of his devil, what was the name of the spirit that was in this exam: he answered Soforce. And this was betwixt Christmas, and Shrovetide.  
She further saith, that it was a common thing amongst them, to give out words, as though Protestants were all possessed; and thereupon the priests would ask some that were pretended to be possessed, or the devil in them (as it was supposed) whilst they were exorcizing them, why they did not trouble them before, whilst they were Protestants. And the devil would answer, that there was no reason for them so to do, because the Protestants were theirs already.  
She further saith, that after the time she was out of the priests hands, her former disease of the Mother did divers times take her, and continued with her as before it had done, until being married she had children. Since which time, she hath been rid of that disease, she thanketh God.  
She further saith, that she well remembreth the morning when Alexander the apothecary was to go to London to fetch more priests, the day before this exam: was first exorcized, his horse prancing, and flinging of him down, he returned back again, and constantly affirmed, that the wicked spirit that was in this exam: had caused his horse to fling him: whereat when this exam: laughed, he the said Alexander affirmed, that it was the devil, that laughed at him.   

The confession of Ma. Anthony Tyrrell clerk, written with his own hand, and avouched upon his oath the 15 of June 1602.  
divers interrogatories being propounded to this examinate, concerning the pretended casting out of devils, by Master Edmunds, alias Weston a Jesuit, and certain other Seminary priests, in the years 1585., and 1586, at Hackney, Denham, and other places, and as touching likewise the occasions, or inducements that moved them at that time, to take such matters upon them, he hath set down his answer as followeth.  
I will first answer to the circumstance of time, which is here propounded unto me. In the year 1584. I, & john Ballard priest, (since executed with Ma. Babington, and the rest) coming together from Rome through Burgundy, found there a great press of soldiers, and were advertised, that they were to serve under the Duke of Guise. When we came to Roan, we heard then directly, that the said preparations were against England. The same year (as I remember) Ma. Crighton a Scottish Jesuit was taken at the sea, and after brought into England, who by occasion of certain writings which he had, was driven to confess at large (as I have been informed) what the whole plot was: and how far both the Pope, and the King of Spain had engaged themselves in it. Hereof I doubt not, but that sundry Catholics in England had sufficient notice from beyond the seas, and especially Ma. Edmunds, alias Weston the Jesuit, who was then the chief, as Master Garnet (as I take it) is at this present, and therefore could not be ignorant of such important matters, wherein principal men of his own society were engaged.  
Not long after my coming into England in the year 1585., master Martin array a priest, meeting with me at the end of Cheapside, as I was turning to enter into Paul's Churchyard, took me by the hand, and whispering me in the ear, bade me be of good cheer, for that all things went now very well forward. The king of Spain (quoth he) is now almost ready with his forces, to come into England, and we shall be sure to hear some good news thereof very shortly: wherefore it standeth us now in hand that be priests, to further the Catholic cause, as much as possibly in us lieth, or to this effect. And this was the state of that time, nourished (I well perceived) with great hope of some great alteration, by the means before expressed.  
About the time of master arrays aforesaid communication with me, Master Edmunds, alias Weston, had lately (as it was reported) cast a devil out of one Marwood: whereupon he the said master array, at the time before mentioned, did highly commend unto me the exorcisms of Fa. Edmund's, saying that he (the said Edmunds) would make the devils themselves now confess, that their kingdom was near at an end. upon the pretended dispossession of the said Marwood, sundry other priests moved thereunto (I am persuaded) by the instigation of Master Edmunds, or for that they meant to show their zeal in imitating of him, did take upon them to exorcize, and cast devils out of divers persons. viz. Sara and Friswood Williams, William Trayford, Anne Smith, Richard meinie, and Elizabeth Calthrop, whose neck was found broken at the bottom of a pair of stairs (as the brute went then amongst us.) When I saw this course, I liked it well, and was myself an Actor in it, and did well perceive, that it was the matter whereat Ma. array had aimed, when he told me, that it stood us Priests in hand to further the Catholic cause, as much as possibly we could. And indeed our proceed therein, had for a time wonderful success. I cannot in my conscience esteem the number fewer, that in the compass of half a year were by that means reconciled to the Church of Rome, than 5 hundred persons: some have said three, or four thousand. As touching the several manners of dispossessing the said parties, and of their fits, trances, and visions, divers discourses were penned, amongst the which I myself did pen one. Ma. Edmund's likewise writ (I am persuaded) a choir of paper of Ma. Mainyes pretended visions. For he thought, as it seemed, to have wrought some great matter by him, but was disappointed very ridiculously, so as I think the said vision will hardly come to light. There was also a Treatise framed to prove first, that in former times divers had been possessed. Secondly, that Christ hath left to his Church certain remedies for the dispossessing of such parties. Thirdly, that in the casting out of devils, there hath been great use of application to the Daemoniacks of holy relics. In prosecution of the first part, amongst other points the Author showeth, that GOD permitteth some to be possessed, that thereby the faithless Atheists may learn, that there is both a God and a devil: and that the faith of the Catholic Church, may also be confirmed by the power left unto her in casting out of devils. In the handling of the second point, he triumpheth against the Protestants, saying that for all their reformation which they talk of, to be so near the order of the primitive Church, yet they are not able either to discern, who are possessed amongst them, nor how to give them remedy. The third part is handled more largely, to the great advancement & power of relics. As for holy water: that S. Macarius thereby cured a woman, who by magical enchantment seemed to be turned into a Mare. Likewise, how S. Peter hallowed bread, against the assault of certain devils which were sent by Simon Magus in the likeness of dogs, to devour him. For the power of priesthood, there is an example alleged of S. Martin, how he putting his fingers into the mouth of a Daemoniacke, the devil durst not bite him, though he bade him to bite him, if he had any power so to do. There is also mention made of the virtue of the blessed sacrament, of holy oil, and of the bones of Saints. The use of all those things, was very frequent in the exorcizing of the parties possessed. Insomuch as we omitted not the relics and bones of Ma. Campian, Ma. Sherwin, Ma. Brian, and Ma. Cottam, to have some little testimony by implication from the devil, to prove them holy Matyrs.  
If I be not deceived, Ma. Edmund's alias Weston, was the Author of this book, and the examples by him alleged, were brought of purpose, to give the more credit to his, and our proceed with the said parties before mentioned. And indeed he was not therein deceived, for we that were priests, were thereby greatly magnified by Catholics, schismatics, and weak protestants; the two former being confirmed in the Roman Catholic faith, and the third sort thereunto reconciled, as hath been before mentioned. And that cannot be denied, but that in the course which we held with the said pretended Daemoniacks, many occasions were given, and aptly taken, to scorn and deride the orders, & service now established by her majesties laws in the Church of England.  
Likewise I must confess, that the course we held, was so pleasing to such as saw it, or were informed of it by those that they trusted, as it proved very gainful unto us all that were priests: we had out of question procured unto ourselves very great favour, credit, and reputation, so as it was no marvel, if some young Gentlemen, as Ma. Babington, & the rest, were alured to those strange attempts which they took in hand, by Master Ballard, who was an Agent amongst us. They saw, as they supposed, (for both Master Babington, and divers of his company were oftentimes at the exorcising) that we had a great commandment over devils, which prevailed greatly with them, as I think. It would have been a very strange thing (I am persuaded) that we could not have wrought men at that time to attempt: which was prudently foreseen by Fa. Edmund's of purpose (as I am resolved in my conscience) to prepare the hearts, & minds of Catholics by those practices, that when such forces as were intended, should have come into England, they might have been more readily drawn by him, and us, to have joined their forces with them. And this is that I can say concerning the occasions, or inducements, that such matters were taken in hand at the time articulated.  
Now as touching the substance of the general interrogatory itself, I have perused the several examinations, and confessions of Sara Williams, and Friswood her sister, of Anne Smith, and of Richard meinie gentleman, and am fully persuaded, that they have deposed the truth in such points whereof they were examined, belonging to their pretended possession, & dispossession. The effect whereof is, that they were drawn by our cunning carriage of matters, to seem as though they had been possessed, when as in truth they were not, neither were there any of the priests ignorant in my conscience of their dissimulation, nor the parties themselves (as now it appeareth) of our dissembled proceeding with them.  
After I had been myself first at one of their exorcising, it was my chance to he that night with Master Thomson a priest, and a great Actor in those matters, at his chamber by the Spittle: and falling into some conference about it, I used some such words, as though I doubted, whether the party were actually, and really possessed. For I myself being not acquainted with any plot devised by Fa: Edmunds, or any other, spoke my mind somewhat more plainly, than I perceived Ma: Thomson well liked of. His answer unto me was in effect, that he being my friend, did earnestly wish me to cast forth no such speeches, whatsoever I did think. For (quoth he) the matter is judged to be so by Fa: Edmunds, and some others that are Priests. Besides such Catholics, as have been present at such fits, have received it for a truth, that the parties are possessed. And although I for my part will not make it an article of my creed, yet I think that godly credulity doth much good, for the furthering of the Catholic, cause, and for the defacing of our common enemies, and their proceed: or to this effect. Not long after, also talking with Ma: Stamp, at the Lo. Vaux his house in Hackney, concerning these matters, and demanding of him seriously his opinion, what he thought of them: his answer was, that they were things of such importance, as would further the Catholic cause, more than all the books that had been written of late years, about the controversies in Religion with the Protestants: with which answer, I seemed to rest contented, because I saw thereby he was not willing to enter into any plainer course with me.  
I would not have this my confession further extended then my meaning is, I do not take upon me either directly or indirecty, to oppose myself to the three points of the Treatise before mentioned, which are strengthened with some authorities, both of the Scriptures, and of the ancient Fathers, and Writers. How be it, as I account it presumption to deny all those Histories, as touching the casting out of devils in the primitive Church since the Apostles times; so to believe all that is written thereof, I hold it a point of great madness, and I doubt not but the soundest Catholics in Europe are of my opinion. For be it true that is alleged in the said treatise of S. Ambrose, that he never heard of any, that could counterfeit himself to be a Daemoniack, yet later experience hath taught us the contrary. And indeed, the artificial skill considered whereunto priests have attained, it is a very easy matter to bring a young girl, or a youth, to do, and speak those things, which the Exorcists can readily colour, and interpret; as if it were both done, and spoken by devils, that did possess them. But yet this I will say, and give it for a rule to all Catholics hereafter, that will not purposely suffer themselves to be deluded: let them but mark diligently when they are present at any such actions, what the parties, pretended to be possessed, do either act, or speak, and then they shall perceive nothing, but may very well be dissembled, or otherwise uttered in great distemper, procured by loathsome potions, and violent fumigations. And they shall be very well armed against all such deceits, if ever it be their haps to hear, or read the confessions, and examinations of the parties before mentioned. Marry they must keep their own counsel: For I am persuaded, that if any shall seem to be a curious beholder at such times, and a mover of questions, he shall not be any welcome guest unto them. Hereof any may be further advertised, that will take the pains to read a little French Treatise, of a 
* Martha Broslier.  counterfeit Daemoniack at Paris, and how the Exorcists could in no sort endure the questions, & doubts, that were propounded unto them, when they were at their work, but pretended that such curiosity, and want of faith did greatly hinder them in their proceed.  
There will be many exceptions taken to that, which here I have delivered upon my conscience, to prove that the said parties pretended to be possessed, were not counterfeits, as that some things fell out, which were not possible to be dissembled. The chief objection will be as touching a piece of a knife, in length about two inches, and a half, which was said to come out of the body of Anne Smith, having been conveyed into her before, as it was pretended by the devil. And to clear the matter, the devil was made (forsooth) to show by philosophy, that he was able to do such a thing: for to this effect it was given out, that the devil should read us (as I may term it) a Lecture: I am as you know by creation a spirit, and have lost no part of my knowledge, and cunning in the secrets of nature, and that I can dissolve any Iron or hard matter at my pleasure into a liquid substance, and so I did, and poured it into her porridge, which she eating, swallowed up the knife in that liquid substance, and the same being so in her body, I reduced it into the artificial form which before it had. And thus much you may believe (quoth the devil) if you be but Philosophers, or to this effect. Whereunto for answer as the truth is, so far forth, as I know or believe. First as the piece of the knife came out of her mouth, without hurting of her (if it came out of her mouth at all, and that there were not a shift of legerdemain used to make it seem indeed to those that were present, that it came out of her mouth) so might it be taken forth again, having been put into her mouth by the Exorcist himself, for aught I know, as some of the said parties have acknowledged, that the Exorcists sometimes would thrust big bones, and pieces of relics into their mouths. Amongst the which Friswood Williams deposeth, that as she verily believeth, they thrust a rusty, nail into her mouth, and afterwards pretended, that it came out of her body. 2. Anne Smith hath deposed, that she is fully persuaded, that they have reported untruly of the taking of a piece of a knife out of her mouth. Howbeit, she saith, she durst not at that time contradict them: but it is needless for me to answer this, or any such like objection. For the things are in themselves so ridiculous, as I think no man will be so mad, as to take upon him to defend them. And when we ourselves that were actors in those matters, thought we had won our spurs, yet divers ancient priests, as Master Heywood, Master Dolman, Master Redman, and some others hearing of the course we held, did shake their heads at it, and showed their great dislike of it. Likewise the graver sort, that were then imprisoned at Wisbich, were greatly offended therewith (as I have been credibly informed) and said, that howsoever for a time we might be admired, yet in the end we would thereby mar all, and utterly discredit both ourselves, and our calling. whereupon we the younger sort of the seminary priests, that were then dealers herein, thought ourselves hardly dealt with by them, and that they did but envy at the commendation, which they saw we daily gained, themselves being no actors amongst us. But now I see, that the said ancient Fathers had been acquainted of likelihood with such devices beyond the Seas, and were greatly grieved to have them brought into England: notwithstanding Ma: Edmunds, and the rest, would needs proceed (as is before in part expressed,) and have thereby to their perpetual shame, made them true Prophets.  
I have myself before confessed, that my pen is in the book, that was taken with Ma: Barnes, wherein I laid together those things, that Sara Williams was pretended to have done, and said in one of her fits at Hackney, the 10 of Januarie, some things whereof I saw, and heard myself, others I received by piece-meal of Master Thomson, Ma: Thulice, and others, and laid them altogether, with the best skill I had, to make them seem strange, and wonderful. For although both myself (as I said before) and so I think of the rest, did know that all was but counterfeit, yet for as much as we perceived, that thereby great credit did grow to the Catholic cause, and great discredit to the Protestants, we held it lawful to do, as we did.  
Shortly after I had first conformed myself to the state of the Church, established here in England, and thereupon disclosed many things to the late Lo. Treasurer, concerning sundry very pernicious designments against her majesty, and this state; I fell again to my old course, by the persuasion of some of my ancient acquaintance that were priests, having had small time to ground myself by study, thereby to defend my said conformity. I was no sooner come to my old byace, but they soon drew me, for the good of the Catholic cause, to say that all in effect was false that I had before confessed. Although not long after, the treasons did so break forth, and were so fully confessed by Babington himself, that not only that, which I had reported was justified by them to be true, but a great deal more than ever I knew, or dreamt of. Likewise I having detected in some part the folly of the said exorcisings, it is scarce credible how earnest the said priests were with me, to avow them again for matters of verity. Whereunto for the reason before mentioned, I did willingly yield, nothing doubting but that, if God should once again so draw his grace from me, as that I should become to be as then I was (that is, wholly addicted to popery, as I trust in his mercy he will never do) I should be as ready again to deny all that now I have affirmed upon my oath, as I was before. For the general conceit amongst all the priests of that order is, that they may deny any thing, which being confessed doth turn to the dishonour of the Catholic Church of Rome. Besides, they have other objections that serve their turns, as that the Magistrates in England are no competent judges, the Queen herself standing excommunicate, and that therefore the examinations taken before them, are of no validity to bind the examinats, but that all that they do confess, is tanquam coram non judice. A number of other shifts they have, which I do not now remember.  
The apostolical rule is, that evil shall not be done that good may come of it, but they do not account it evil (as I verily think) to calumniate the Protestants by any devise whatsoever, that may carry any probability with it, nor make any conscience to tell, and publish any untruths, which they think, being believed, may advance and promote such points and matters, as they take upon them to defend, for the honour of the church of Rome, and dignity of their priesthood.  
Anth: Tyrrell.   

❧ The confession of Richard meinie Gentleman, written by himself, and avouched upon his oath the sixth of June. 1602.  
THe said Richard meinie had read unto him some parts of a discourse, or two, written by certain Seminary priests of a pretended possession, and dispossession both of himself, and of certain others, viz. one Marwood, Trayford, Sara, & Francis Williams two sisters, and Anne Smith. These parties were said to be possessed, and dispossessed of many wicked spirits. The priests that dealt with them, were divers, but the especial men that had Richard meinie in hand, were Ma. Edmund's the Jesuit, alias Weston, Cornelius, and one Dibdale, men wholly at the devotion and direction of the said Edmunds. It was in the years 1585. and 1586, when these stratagems were executed. Such dealings as they had with the said meinie, were at Denham, at one Ma. fittens, two miles from Windsor, and at the Earl of Loncolnes' house in Channon-row, where john meinie his brother did then remain.  
Of these matters the said meinie being demanded divers questions, desired that he might have leave to answer them after his own fashion, and not to be tied to the order of the said demands, for that he thought he could set down those things which he remembered, more plainly to his own understanding, then otherwise he should be able, if he were bound to follow the order propounded unto him by the said demands. And that which he hath set down is the discourse following, not much disagreeing from the order of the interrogatories ministered unto him.  
And hath Ma. Edmunds & the rest of the priests thus dealt with me? I am very sorry for it. It might have been sufficient for them, to have practised their purposes upon me and the rest, youths and almost girls, although they had not published the same to the world. But of likelihood their glory, and our discredit were so joined together, as the one could not stand without the other. This course whereunto they have thereby drawn me, will procure me great displeasure (I know) amongst my friends, and work me much hindrance in my private estate: but what remedy? Being called by public authority, and enforced by virtue of mine oath to deliver the truth, I cannot see how with any conscience I can deny those things, which I find to be truly laid to my charge, and could never have been thought of, if their writings had never come to the magistrates hands. The particulars which now of necessity I must deliver, I was purposed to have concealed from all men living, although heretofore in general terms I have been driven to say somewhat of these matters.  
About 14 years since, the Lords of her majesties most honourable privy counsel, (Henry Earl of Derby being one) having gotten some notice of the pretended possessions, and dispossessions at the places before mentioned, and that I was one of the parties that had been dealt with, did write their letter unto Ferdinando then Lord Strange to examine me. It seemeth they had been informed that I should publish, how I was possessed with certain wicked spirits, and of them dispossessed by some priests of the Catholic Roman Church, and that I should take upon me in company where I came, to justify the same. So as being called before the said Lord Strange, he demanded of me, whether I had given out such speeches. He examined me upon my oath, and my answer was according to the truth, as I was persuaded in mine own conscience, and as far as my memory did serve me: viz. that I was never possessed with any wicked spirit, nor had reported any such thing; and that I was so far from justifying of it, that I was fully persuaded, that in all the courses which the priests took with me, when they pretended that I was possessed, there was nothing but deceit, falfhood, illusions, and jugglings. This was the effect of my answer at that time, if my memory do not much fail me, and thereupon I was by his Lordship dismissed.  
With this answer (I suppose) the Jesuits were long since acquainted, which hath greatly already hindered me, & alienated the hearts of some of my dearest friends from me. And the same answer that I made then before his Lordship, I must now make again to the substance of all those questions which have been demanded of me, viz. that I was never possessed with any wicked spirit, otherwise then all other sinners are, but ever as free (I thank GOD) from having any devils in me, as either Ma. Edmunds himself, or any other of the Priests that had to deal with me, for aught I know.  
This answer I thought would have been sufficient to have satisfied all those things which are objected against me, but I am urged with sundry particulars, and therefore I must of necessity yield to the cleared of myself in them, and yet no otherwise then the truth requireth. When I was about 13 years old, I was sent by my mother's direction to Rheims in France, where there was then an English Seminary: the intent of my mother, and other of my friends was (as I think) to have had me to have been a priest. I remained in Rheims about two years, and was there maintained with my mother's exhibition & allowance. Towards the end of the said two years, of a childish curiosity I entered into the observances of certain religious men, termed in that country Bonhommes, or fratres minimi, and became a young probationer amongst them. This order was devised by Frances de Paula, who is canonised for a saint, of whom there is mention made in the Roman breviary, as having his place appointed in the calendar on the second of April. There his office & course of life is set down, and briefly described.  
After I had remained about a quarter of a year, or somewhat more in this probation, I was sent by the Rector of the house with some other of my fellows, to the house of the Bonhommes at Paris, where I had scarcely remained a quarter of a year but I grew weary of that profession. Their rules seemed unto me to be too strict for me, and their diet being nothing but fish, I began to dislike it. Besides, I had a disease, wherewith I had been troubled before I went out of England, that took me there again; and thereupon I gave over that order altogether.  
About that time, there was a proclamation published here in England (as I was told) that all English gentlemen, and others, should repair home into their Country within a certain time, upon danger of her majesties displeasure, and loss of their goods and lands, or to that effect. Whereupon I was persuaded by some of my friends, that saw my course of life there, having given over my study, to return home again; and the rather, for that I had some land left unto me by my father. Leaving therefore Paris, I took my journey homeward by Roan towards deep where I took shipping, and landed at rye. At my arrival, the mayor offering unto me the oath of her majesties supremacy, I willingly took it, and afterwards repaired of mine own accord diligently to the Church, and service of God established in England by her majesties laws. I continued in Sussex, Kent, and other places, from Good friday (the time of my arrival) until it was towards Alhallontide following, which time I spent as other young Gentlemen did, with whom I fell acquainted, until through mere necessity, having then no part of my living in my hands, I was constrained through want to repair to my brother john meinie at London, upon whom I did for a while especially rely.  
I had not been long in London, before it was my hap to dine at the L. Vaux his house with my said brother, either at Hackney, or Hogsdon, (I do not well remember whether) his Lordship was not then at home, but the table was kept, and entertainment given by his son, and daughter. In that dinner while there was much communication of the late possession, and dispossession of one Marwood, by certain priests, and chiefly (if I do not forget myself) by Ma: Edmunds. The tales which were told of that matter, seemed strange unto me, as what extraordinary strength he had in his fits: how he roared like a Bull, and many other things were then mentioned, which now I have forgotten? While my chief continuance was in London, I road sometimes with my brother to Denham, the house of Sir George Peckham, and in the parish of Denham, (he having married Sir George Peckhams' daughters, and the whole furniture of the house appertaining unto him, as part of his dowry with his wife.) At that time also he kept servants there, I went likewise sometimes to Denham of mine own accord, and remained there some two or three days at a time. It fell out hardly with me (as now I perceive) that I came to London about Alhallontide before mentioned: for then there was nothing in effect in the mouths of Catholics, but of the casting out of devils. A little before there was much to do with the said Marwood, as I find by the story that is written of him, 
By Edmund's in Latin, extant upon record.  beginning Erat quidam invenis, etc. Immediately after (as also it is plain by an other story, which I am informed, was taken with one Ma: Barnes) there was at Hollantide great business at Fulmer with Trayford, and Sara Williams. And such were then those times, as now I understand, and did then partly find by experience, that a small occasion was matter sufficient for the priests to work upon, to charge any one that they liked to deal with, that he was possessed.  
It seemeth also by that which is written in the said book taken with Ma: Barnes, and by some other tales which I have heard, that the priests, or some for them, understanding that I took no course to be a priest, and how I had left the Bonhommes, & how I had been troubled with my former disease at Paris, and how after my return, I had behaved myself youthfully amongst other Gentlemen; gave it out that I was surely possessed, and afterwards to make the same good, have published in the same book, the testimony of the devil himself, as it is pretended; whereof anon.  
Upon this report I could do nothing (as I am informed) but it was said, that the devil did direct me in it. In so much as when I road to Denham myself (as is before expressed) it was given forth, as I perceive, that the horse I rid upon was a devil, and that I had devils attending upon me in livery coats, by that which I find written, and reported of me: there was never young Gentleman (I think) more abused than I have been.  
After some time spent at Fulmer by the priests with the said Trayford, and Sara Williams, they came all of them with Ma: Edmond Peckham, and his wife to Denham (as it is mentioned in the said book) & I not knowing at that time, what reports were bruited abroad of me, resorting thither (as I was wont) fell into their snares, which I would surely have avoided, if possibly I could have suspected, that they would ever have dealt with me, as afterwards they did.  
At my coming thither amongst them, I was kindly used, and lodged in the furthest part of the house: the other chambers were then supplied with other guests that I knew not of, until a maid in the house, who had been my brother's cook, did tell me of them. Upon the coming of Ma: Edmond Peckham to Denham, my brother's servants departed, and left the house to him (as I think) except it were this maid, to whom I was much beholding for her kindness towards me. Within a day or two after this my coming to Denham, the said maid-Cooke signified unto me, that there was great walking of spirits about the house, & that divers had been greatly affrighted by them. The first night that I came thither (as I remember) I was somewhat evil at ease, and whether this report, that did something astonish me, did make me worse or no, I cannot tell: but I grew worse, and worse, in so much as my old disease at a very wicked time, did there take hold of me.  
The disease I spoke of, was a spice of the Mother, wherewith I had been troubled (as is before mentioned) before my going into France: whether I do rightly term it the Mother or no, I know not: but it is well known to the Physicians in London, that be alive, and were then of any name, that my eldest brother Thomas meinie had the same disease, and that he died of it: and Ma: Edmond Peckham (as I have been credibly informed) was likewise troubled with it. When I was sick of this disease in France, a Scottish Doctor of physic then in Paris, called it, as I remember, Vertiginem capitis. It riseth (as he said, and I have often felt) of a wind in the bottom of the belly, and proceeding with a great swelling, causeth a very painful colic in the stomach, and an extraordinary giddiness in the head. With this disease I am still once in four or five years troubled, and I do greatly suspect that it will end me, as it did my brother.  
I began no sooner to be troubled at Denham (as is before said) but as now I perceive the priests had that, which they looked for. The women of the house (whose names I do not now remember) that came to help, and attend me, told me first, as my brother's maid had done before, how greatly the house was troubled with spirits, and afterwards that there were two possessed in the house with devils: the manner of whose fits they described unto me in such sort, as I was much amazed therewith. Whether these women were required by the Priests to tell me these things or no, I know not: but shortly after Ma: Dibdale, and Ma: Cornelius two priests coming unto me, after sundry questions, and speeches used with me, they fell to be of opinion (as it seemed, and so told me) that I was possessed with a wicked spirit. I say, (as it seemed) for I am fully persuaded in my conscience, that they knew well enough, that neither I, nor any of the rest before mentioned were indeed possessed: but that they did pretend so, to work thereby such matters, as they had propounded unto themselves, whereof for my part I will no further judge. Of this my persuasion I have some reasons, by that which I find written, & deposed by others to that purpose.  
When I first heard them say, that I was possessed, I told them that I doubted not, but that they were deceived therein. I acquainted them with the nature of my disease, and how long I had been troubled with it: but they persisted in their opinion. For that time leaving me, they came shortly unto me again, and began where before they had left: then they told me what extraordinary strength I showed in one of my pangs, which moved me little. For the nature of that disease, is to cause one's belly to swell in such sort, as two or three are not able (using any good discretion) to keep down the wind, that seeketh to ascend, as it is very well known to those, that have seen either a man or woman in that fit, and as it is likely, the priests themselves knew by their experience in Ma: Edmond Peckham, who was very oft troubled with it (as is before expressed.)  
divers other reasons they used unto me, to cause me to suspect the worst of myself, and these as I think were some of them: they put me in mind of giving over my study beyond the Seas, of leaving the course I had begun with the Bonhommes, & of my more youthful conversation since my return: these and such like points they used, as arguments to convince me, that I was possessed. But I replying for myself as I could, and telling them what a discredit it would be unto me, to have it reported of me, that I was possessed with a devil, and how it would be a blemish, and a disgrace unto me, whilst I lived: they made little account thereof, saying, that it was a less discredit, and not so hurtful for a man to have 10000 devils in him, then to have committed one deadly sin: and to this purpose they alleged a place out of Saint Augustine (as far as I remember.) Besides they reasoned with me, to prove it the safest way for me, to submit myself to their trial, whether I were possessed or no: for that (as they said) if the devil were not in me, I could take no hurt by their trial, whereas if I were possessed, it could not but be very dangerous unto me, that the devil should still continue in me. By these, and such like means they persuaded me, to yield myself to be directed by them for the trial of my estate. When they had me at this point, than they permitted me to have access unto Sara Williams when she was in her fits, and informed me likewise of the manner, how she, and others had been troubled.  
This course held with me, they drew me to confession, and to promise that I would go no more to the Protestants Churches: affirming that they could do me no good, until I was become again a member of the Catholic Roman Church. After I had been at one or two of Saras fits, and submitted myself (as is before expressed) a pang of my old disease taking hold on me, Ma: Dibdale affirmed publicly to the company, that then it was apparent, that I was possessed. Upon my recovery he told me, that by applying of holy relics unto my belly, he had compelled the wicked spirit to give me ease: whereas I never found benefit by any such things, but was eased (as I had been at other times before, when the fit of the Mother left me) by bending of my body forward, which is a cause of breaking of wind, and consequently of apparent ease. And hereby (as I am persuaded) I was at that time eased, & not by any relics. Within a day or two after (as I remember) they told me, that it was necessary for me to be exorcized: where unto although I was loath to yield, because I had seen their manner of dealing therein either with Sara, or Francis Williams, who by this time was said to be all so possessed, yet I had submitted myself so far, that now it was too late for me to draw back. All things therefore being in a readiness, and I in good health, and no ways troubled with my disease, they bond me fast in a chair, and fell to their exorcisms with much solemnity, and show of great devotion. Then they urged me to drink a very unpleasant potion, which troubled me greatly; in so much as I desired them to untie me, and give me leave to lie down upon my bed: but they regarded not my words, or earnest entreaty, saying: It was the devil, and not myself that desired such rest, that so he might not be disturbed in me. At other times when they had me bound in such like manner, besides the said drink, they used to burn brimstone under my nose, and some other things else, which vexed me exceedingly. What I did, and spoke at those times, I do not now remember: by that which I see they have written of Marwood, Trayford, of Sara, & Francis Williams, I doubt not but many things have been reported of me, which are untrue. It is not unlike but that when I found myself so entangled with them, as that I could not rid myself from them, I did, and spoke many things which were inconvenient, & whereof I think I should be ashamed, if I did remember them. For after I had learned their humour, and perceived as well by the rest, as by mine own experience, what would content them, I framed myself accordingly.  
Whilst I was thus at Denham with them, I was never almost suffered to be quiet: but either I was to be exorcized myself, or urged to be with Sara, or her sister Francis, or kept privately in my chamber, and one way or other tossed, and turmoiled by them, till at the last after sundry exorcisms, and much further trouble procured by their drinks, & violent fumigations, they gave it forth, that they had cast one devil out of me: but with such intimation, as might breed a suspicion that there were some other left in me. By this time Christmas drew near, and whether it was for that they meant to deal with Sara at Hackney, or for what other cause they knew best, they gave me over for a while, and sent me to Ma: fittens by Windsor, where I suppose they thought I should be well looked unto, & ready afterwards when they should send for me.  
I remained at Ma: fittens till after the end of the holy days (as I remember,) and being free from their vexations, did solace myself with merry company, as the time, and occasion served. In so much as some gave it out, peradventure by the priest's procurement, that I was still possessed with a merry devil: and others said, that if I were possessed indeed, it could not otherwise choose, but that he was a devil, that was not much troubled with melancholy, or to that effect. Of these reports I heard nothing myself, whilst I was at Ma: fittens, for if I had, they would much have abated the edge of my mirth, which they spoke of. But now it is meet to be considered, how notably they joined their matters together. It grieveth me much that I am constrained to deal in these matters thus far, but yet I see that if this occasion had not fallen out, I should never have so well discerned their dealing with me.  
Although they gave it out, that they had cast a devil out of me (as is before mentioned) and amongst many other reasons had alleged, that the devil entered into me, because I gave over the order of the Bonhommes, & further, because some might peradventure suspect, that notwithstanding all that they had either done or said of me, yet all the disease that I had was but only the Mother, now they have a devise to clear all these points, as it is apparent in the said book so often before mentioned. On Monday the tenth of january, Sara Williams is pretended to have a marvelous great fit at Hackney, and amongst many other speeches which the priest that exorcised her then used, he cometh at last to these: There is one (saith he to the devil as it was pretended) that hath the Mother, what sayest thou to him? The devil answereth, that is a Mother indeed. So hereby they would makes it plain, that it was not the Mother that I was troubled with. But the priest goeth forward saying, was there any spirit cast out of him? and the devil answered,) yea a little one, but to no purpose. So as now they have a sufficient testimony, that I was dispossessed of one devil whilst I was at Denham.  
Furthermore, it is pretended by Saras devil, that there remaineth still in me the Prince of all other devils, whose name should be Modu, which gave them matter enough to work upon again with me. But yet all doubts were not cleared, and therefore the said priest demanded this question of Saras devil: Came the prince Modu (saith he) into him to bring him from the house of S. Francis de Paula his order? Yea in troth (quoth the devil.) And thus they thought they had sufficiently justified all that they had reported of him, as appeareth by the said book. But all this notwithstanding, I am more and more confirmed hereby, in my former opinion of their bad proceeding with me, and the rather, because (as I am informed) Sara Williams upon her oath hath denied, that ever she used any such speeches of me, as far as she remembreth.  
When the said priests had dispatched their business at Hackney, they then returned towards me, upon pretence to cast the great Prince Modu (as I suppose) out of me. I being at Ma. fittens (as is before said) it fell out that by reason of good company, I danced that night so long, that I cast myself into a very great sweat, and was weary. Afterward, whether before I went to bed, or when I was in bed, I do not well remember, I had a fit of the Mother, as I have had before, and often times since upon such violent exercises. It happened that this night some of the said priests that were at Hackney, (as I think) came to Ma. fittens, who hearing of my fit, said it was no marvel, for it was confessed by the devil in Sara, that I had the Prince of many devils in me, or words to that effect. Heereuppon in the morning one Mistress Anne More a gentlewoman, waiting upon Mistress Fitton came unto me, and told me with weeping eyes, which of the priests were come that night to the house, and what they had reported of me, and how much I was deceived, in that I thought myself to be troubled with nothing but the Mother. I answered her (as if she be alive she can well bear me witness) that I knew very well, whatsoever they said, that the Mother was the only disease wherewith I was vexed, and that I was free (I thanked GOD) from the possession of any wicked spirit.  
All the while they wrought upon me before, I found no other trouble in me, but of mine old grief when I had it, saving such pain as they cast me into by their drinks and perfumes. And when they said that the devil was cast out of me, yet I found myself neither better, nor worse, which caused me to think, that those things were most untrue which they reported of me.  
I was so confident herein, that the better to colour (as I think) their future proceed with me, they sent to a Physician, one Doctor Griffith, who gave me, as it is said some physic. But through their information (as I am persuaded) the conclusion amongst them was, that there was no natural cause of my disease: and so there was no remedy, but I must needs be possessed. Then it was thought meet that I should be carried back again, whether to Denham, or to Channon-row, I do not well remember, but rather (as I conjecture) it was to Denham. And for as much as the report was, that the spirit supposed to be in me, was the Prince of all the devils, which were in the parties possessed; Ma: Edmunds the Jesuit, and chief of all the priests, that had to deal then in these actions, was thought the meetest man (as I suppose) to encounter with him. After that time, so far as I remember, none of the priests had to deal with me, but himself, he was my ghostly Father, and to him (as it is given out) I revealed many things.  
When he had the managing of these matters with me, there was very great resort to the place where we were, and a very extraordinary expectation, (as I have heard) of some strange event to fall out.  
The course which he held with me was much more rigorous, then at any time before. When he had me bound, if I did not frame myself in every thing to his contentment (as sometimes being angry with his usage of me I think I did not) than he would say, the devil was obstinate in me. In which case sometimes I was constrained by him to drink most loathsome draughts of such confections as he had ready for me: and sometimes they burned such abominable stinking, and violent things, holding my nose by force over the smoke; as (I think) would make a horse mad. No man (I suppose) is able to endure such a perfume without extreme torment. He dealt thus hardly with me, as I think upon pretence that the great Prince of devils that was in me, would not otherwise be tamed. I have seen them sometimes so perfume Sara Williams with such like smokes, as her face hath looked blacker, than ever I saw a chimney sweepers. Which heats, and smells together with their potions, did make her to talk, & rage as if she had been mad. And the priests would make some use of every thing she said: and so I think I may by her esteem of mine own case, when they had made me in effect mad, no marvel though I spoke, & fared like a mad man.  
Being thus dealt with, I became very weak, and sickly. Little meat that I took would endured with me above an hour or two, and I was at my wit's end, what I should do. The best means that I could think of for mine own ease, was to frame myself in such sort, as might be most agreeable to Ma: Edmunds liking: which than I began to do with some extraordinary care. I omitted no occasion to go to confession, none showed more zeal at mass time, than myself: at the elevation I pretended to see extraordinary lights, as if they had been the sun beams, and that the same did so astonish me, as sometimes I would fall backwards, when I was kneeling, as though I could not endure the glittering of so glorious a sight: whereas I protest before God, I never saw indeed any such light, or was astonished, but therein I did as I had heard the priest's report, that both Francis, and Sara Williams had done before me. And I do verily think, they told me the same to no other end, but that I myself should put the same in practice. For I found myself very apt to follow such examples: and do suppose, that any being in that case, that I, and the rest were, would assay to speak, and do as they should be informed, that others in their estate had done or spoken.  
Of my said pretended astonishments, Ma: Edmunds would make large discourses concerning the presence of Christ in the Sacrament. And where it is reported of me in writing, as these things last mentioned are likewise, that I did pretend to see a glistering light come from the thumbs, and forefingers of the priests at sundry times: I confess, it may be that I have so affirmed, either for that they themselves have asked me, if I did see no such thing, or else have told me, that the rest in my case had seen such lights, whereby I was induced to say as much of myself: whereas indeed whatsoever I said thereof, was altogether untrue. For I never saw other lights about their thumbs or fingers, than such as is ordinary to all other men's hands, and fingers. The colour of the pretence of such lights (as I remember) was, for that the priests thumbs, and forefingers are anointed with holy oil (as I have heard) when they are made priests, and because they do with them at mass time handle the body of Christ.  
Furthermore, I found it did well content Ma. Edmunds and the rest of the priests, that I should sometimes rail very earnestly both against him, and the rest of his fellows then present, & generally against all priests. And that I should on the contrary commend as earnestly the service of the protestants, the Magistrates, the Ministers, and the chiefest in authority. So I knew that Sara Williams, and the rest had done, and so I did myself, no doubt as artificially as any of them, if not in better sort. For we all knew how they would expound them for their own glory, in that the devils (as they pretended) could not endure them: and to the great discredit of the other side, because the devils extolled them as their loving friends. And certain it is that the Catholics that were present to my understanding, did take great contentment by such our speeches, and their expositions of them. By this my readiness to do, and speak whatsoever I found that Ma. Edmund's liked, I escaped sometimes (as I think) their loathsome drinks, and intolerable fumigations.  
After some time thus spent with me at Denham, (as I suppose) I was carried to the Earl of Lincoln's house in Channon-row, where my brother, and his wife were as I remember: I was then not past 16 or 17 years old as far as I can guess, and therefore (to speak a little in mine own excuse) no marvel, all circumstances duly considered, that I was drawn by the cunning practices of the said priests, into these dissembling courses which now I utterly dislike, and detest. I am fully persuaded, that there is never a youth in England, were he of never so ripe and pregnant a wit, but if he should fall into the hands of such priests, he would in a short time be so bewitched by them, as that he would be soon drawn to stoop to their lure, and do as I did.  
When I was going, and come to Channon-row, I was very much grieved, and in fear (as far as I remember) of their further proceed with me. For I was then brought to such weakness, as I was scarce able to go alone, unless I were upheld. We were no sooner come thither, but that there was great concourse of many Catho: to see (as I think) the event of things: especially because Ma. Edmund's, a man of great account amongst them, was the only dealer in effect with me. By those things which I find written, and reported of me, and which I had otherwise forgotten of myself, at my coming to Channon-row, I did pretend some trances, and in them to have sundry visions, into which course I was led (as I am fully persuaded) by some speeches of the priests, whom I had oft heard talk how Sara Williams, and divers others, had many times certain trances: wherein they lay as if they had been senseless, and in them had sundry visions, which upon their recovery they did usually tell unto the priests, and divers others, whereupon I verily think, that the first Sunday after I came to Channon-row, (as aforesaid) I feigned myself to be in a trance, and afterwards told Ma. Edmund's many tales of my being all that time in Purgatory, and what I had seen, and endured there. I also told him at that time (as far as I remember) that I perceived by one of the visions which I then had, how I was every Sunday to have the like trances, and visions about the same hours, until Good-friday next ensuing, and that the I should departed in a trance out of this life, and go immediately into heaven.  
There are divers things further reported of me as touching these my pretended trances, and visions, (as that after I showed myself to be recovered, I did foretell of great afflictions, and persecutions, which should happen to the Catholics in England, and of sundry such matters) but whether they be true or no, I do not remember. If I used any such words, either Ma. Edmunds, or some of the rest induced me thereunto, by some of their leading questions, or I had heard them before speak themselves to that effect: or else the report is altogether false, and devised by themselves to serve their own turns: for of myself I do not believe that I had any apprehension of any such matters.  
It is written also of me, how after some other of my pretended trances and visions, I used divers times to fall into strange exclamations, making the company to believe, that I saw Christ himself accompanied with a number of Angels in such a corner of the chamber, and at other times the virgin Mary, attended with a train of blessed virgins, and that thereupon my manners was to urge them that were present, to fall down upon their knees to worship them, and to pray unto them. These things I do in some sort remember, and do partly believe them to be true, because I well remember, that upon my said motions, and urging of them, both Ma. Edmunds, and the rest, did usually lift up their hands, now in this corner, now in that corner, and prayed upon their knees, with their hands holden up, as though Christ, and the virgin Mary had been there indeed. Whereas I do faithfully avow it, that I never saw any such sights, but did therein frame myself to do as I had heard by the priests and others, that Sara Williams, and the rest had done before me. And I do believe that Ma. Edmunds himself knew as much, and that he did but seem to worship, (as is before expressed) thereby to induce the rest of the company so to do.  
It seemeth that Ma. Edmund's hath written a long discourse of about a choir of paper, of all my said pretended trances and visions, and it may be likewise of all the rest of the proceed held with me, either by himself, or the rest of the priests: if ever that book come to further light, so as any in authority do take notice of it, I will be ready (if I be called thereunto) to give my answer truly to all the particulars, so far forth as I shall remember In the mean time, as touching all my pretended visions in general, (of my sufferings in Purgatory, and the rest) they were all feigned by me, to please Fa: Edmunds, and it may be to gain to myself a little foolish commendation, or admiration, because I saw how the Catholics that heard of them, and were present at many of my fond speeches, did seem to wonder at me.  
When Good-friday came, there was great resort to the said house where I was: and of my bahaviour that day, a priest (I perceive) hath written at large. Of myself I should have remembered little that did happen at that time, but being urged to answer something to that which is written of me, I will first set down the authors own words.  
Lying (saith he) that day upon his bed, he made (as it were) a solemn exhortation, and telling the Catholics present, that his hour was now come, he willed them to continue constant in their profession, saying that they were yet to endure the brunt of many persecutions, howbeit, they that persevered unto the end, should be saved: and so falling from his exhortations unto prayer, he desired all the company to pray with him: whereupon he began to recite the litany, and they that were present, followed in answering of him, every person present being moved to great devotion. Thus continuing for a while, he then seemed to fall into a slumber, and after that into a trance, which endured above two hours: so as many that were present, did verily believe he would never have awaked again, but in the same have given up the ghost. At the last, of himself he did awake, fetching a great sigh, and a groan, and then used these words: My time is not yet come: our blessed Lady hath appeared unto me, and told me that I must live longer yet: for that God hath reserved me for a further purpose to do more good, and to tell of strange wonders. With that there began to be a great muttering among the company, many greatly marveling what this should mean. Whereupon Fa: Edmunds made an exhortation to those that were present, and told them, that he thought it convenient to prolong the time no longer, but to fall to exorcizing of him, whereby they should perceive, whether all were true that he had reported unto them, or whether it had been the enemy that sought to delude them.  
Thus far the priest, whose report (I think) is true in substance, though peradventure he may err in some circumstance: but my memory is not so good, as that I am able to control him in any particular, and therefore I will let it pass as it goeth. The fault is not mine, that these things are thus published. What moved me to pretend that I should die upon Good Friday, I cannot set down directly: but sure I am the devise was boyish, and foolish, and very suitable (as I think) to the rest of my proceed, being greatly besotted by them, as may appear by my whole course, and by their dealings with me. As far as I can guess my simple drift therein was, that when it should be apparent, that I had lied unto them, they would for shame have then dismissed me from them: for there was nothing in the world that I desired more. But I found I was deceived in my simple plot, & do now perceive by the said priests words, that Ma: Edmunds was provided, how to salve the matter, if the worst fell out. God knoweth whether he supposed, that I would have taken some course, to have shortened mine own time against that day, as constrained in some sort thereunto by the great weakness, and indeed weariness of my life, whereunto he, and the rest had brought me: but I will judge the best. This only I perceive, that when he found my simple plot, he was ready to insinuate to the Catholics present, that out of doubt the report that I made of my death, was but an illusion of Satan; and this must be made manifest out of hand by an exorcism: for as the said priest hath in writing reported (although I myself had forgotten it) being again exorcized in the presence of all the company, before they departed I showed no signs of any distemper, but rather of great devotion, and piety: whereby Ma: Edmund's collected, that out of all question it was Satan in me that said I should die upon Good Friday, and so the company departed very well satisfied. If he had given me at that time his holy potion, and perfumed my nose with brimstone, Assa faetida, and I know not what other vile smell (as before he had done) I should not surely have been so quiet: but he had another drift, as well it appeareth.  
From the said Good-friday, for aught I remember, until the three, and twentieth of April (which was then S. George's day) Ma: Edmunds suffered me to be quiet, I think now to gather some strength, and imagined then that he would never have troubled me further. But it fell out that a day or two before Saint George's day (as it should seem) that I had again a fit of the Mother, whereupon they took occasion to have me in handling again, for as they said Modu the Prince of devils was yet in me: and now they pretended (as I remember) to do the best they could to cast him out of me, that so I might be rid for altogether.  
Ma: Edmunds, and the rest dealt with me at this time very extremely, and I must confess that in hope to be now dispatched, I bent myself (as far as possibly I could) to feign, and affirm every thing that I perceived they expected at my hands. But what I then did or said, if I should have been tortured upon the rack (had I not seen what was published in writing of me at that time) I could not now have remembered so many particulars. After that Ma: Edmunds had exorcized, and perfumed me (as oftentimes he had done before) the devil that had lain secret long in me (as the writing saith) began to appear. But I will set down the effect of the said priests reports as touching this matter.  
By commandment of the Exorcist (which was Ma: Edmund's) the devil in Ma: meinie confessed his name to be Modu, and that he had beside himself seven other spirits, all of them captains, and of the great fame. thereupon Ma: Edmunds commanded that every one of the seven should come up in their degrees one after another, and to declare his name by his principal quality. Then Ma: meinie by the instigation of the first of the seven, began to set his hands unto his side, curled his hair, and used such gestures, as Ma: Edmund's presently affirmed, that that spirit was Pride. Herewith he began to curse, and ban, saying: What a pox do I here? I will stay no longer amongst a company of rascal Priests, but go to the Court, and brave it amongst my fellows, the noble men there assembled. And then after Ma: Edmunds had said, that he showed himself thereby to be the spirit of Pride: he went down again, and Ma: meinie became very quiet, and fell to his prayers. But Ma: meinie could not tell one word (as he reported) of any thing that had been then said, only he affirmed, that he had all the while felt a great pain in his body. Then Ma: Edmunds did proceed again with his exorcisms, and suddenly the senses of meinie were taken from him, his belly began to swell, and his eyes to stare, and suddenly cried out, ten pounds in the hundred, he called for a scrivener to make a bond, swearing that he would not lend his money without a pawn. Ma: Edmunds demanding of that devil, whether he were the same that had spoken before, he said no. But yet affirmed, that he was a good fellow, and a companion of his, and one that bore as great rule in England as any other devil. There could be no other talk had of this spirit, but of money, bargaining, and usury: so as all the company deemed this devil to be the author of covetousness, not expecting any instruction therein from Fa: Edmunds. After a while this devil goeth down as the other did. Ma. meinie recovereth his senses, falleth to his prayers, and ere long Ma. Edmunds beginneth again his exorcisms, wherein he had not proceeded far, but up cometh another spirit, singing most filthy and bawdy songs: every word almost that he spoke, was nothing but ribaldry. They that were present, with one voice affirmed that devil to be the author of Luxury. And Ma. Edmund's being not able to endure such lewd speeches, commanded him to be silent, and to get him down forthwith again. The devil obeyed: Ma. meinie recovereth, falleth to his prayers, and afterwards Ma. Edmunds goeth forward with the rest. And thus he did proceed, till he had raised up all the seven captains, and compelled them to show themselves as the other had done. envy was described by disdainful looks, and contemptuous speeches. Wrath by furious gestures, and talk as though he would have fought. Gluttony by vomiting: and Sloth by gaping and snorting, as if he had been a sleep. Ma. meinie at every time recovering his senses, and falling to prayer as he had done before. After these seven devils had thus showed themselves, and were again at rest in Ma. meinie, it seemed good to Ma. Edmund's to try what he could do with Modu their prince and captain. He beginneth again his exorcisms, and continued the same, till after a while the said Modu rose up again, and asked Ma. Edmunds how he liked his 7. Brethren before mentioned, who had appeared one after another? And furthermore he fell a cursing, and said: A pox on you all for popish priests. My fellows the protestants can make very much of my said Brethren, & give them good entertainment, bidding them welcome whensoe-they come: but you scurvy priests can neither abide them yourselves, nor suffer them to be quiet whensoever you are conversant. Hereunto Ma. Edmunds answered, that they would be enemies both to him, and them all during their lives. And commanded both him, and the rest of his companions for to departed out of Ma. meinie, urging them with such several adjurations, as are see down to that purpose in the book of exorcisms. Whilst he was thus proceeding with him, he required Modu by the authority of his Priesthood, and power left by Christ in the Catholic Roman Church, to tell him truly concerning these visions that appeared unto meinie: with that the devil in meinie fell out into a great laughter, saying that it had done him very much good, that he had coosened so many priests, and made all the company for to worship him: For (saith he) all that time that you and the rest seemed to pray unto Christ, and unto Saffronbag, it was I, and all my company that you worshipped. Herewith Ma. Edmunds being greatly moved, defied him, & said that they had no intention of worshipping him: and that if any we so deceived, it was of ignorance, and that his torments should be the greater for so intolerable an illusion. Then Ma. Edmunds began again his exorcisms with great earnestness, and all the company cried out upon God, the blessed virgin, S. George, and all the company of heaven to help, and secure them in that holy action, so as both that wicked Prince Modu, and all his company might be cast out of Ma: meinie. And accordingly God heard their prayers, for shortly after they were all cast forth, and that in such sort as Ma: Edmunds directed them: which was, that every devil should departed in some certain form, representing either a beast, or some other creature, that had resemblance of that sin, whereof he was the chief Author. whereupon the spirit of Pride departed in the form of a Peacock. The spirit of Sloth in the likeness of an ass: the spirit of envy in the similitude of a Dog: the spirit of Gluttony in the form of a wolf: and the other devils had also in their departure their particular likenesses agreeable to their natures.  
Hitherto the Author of the said Treatise, though in some more words, yet to this effect. Concerning the which report, the world must needs bear me witness, if ever it come to their public view, that I have great cause to blame them, for making of these things common, which were wrought by themselves in private, so much to my discredit. My charity shall deserve very great commendations as I think, if I do not hereafter seek to be revenged, both upon Ma: Edmunds, and the rest, that have thus dealt with me. But to the matter itself as I am required. It is very likely that upon Saint George's day here mentioned, I railed against the priests, and spoke of the Court, as that time gave occasion. But I do verily think that I used the said speeches, as being led unto them by some words uttered either by the priests, or by some in the company, and that they had some farther drift than I do know of, in appointing that day for their dealings with me.  
And touching my describing of the said seven devils by signs, and gestures, signifying the seven deadly sins. I do well remember that I used some such like gestures to that end, but I am persuaded that they are here set down in far better sort than I did act them, as their usual manner was in reporting of any thing that was done either by me, or any of the rest. They would make a fair tale of any thing, though it were never so simple, that any of us did or said. But for mine own part, how I should be able to describe the said sins, though it were never so simple, I cannot directly answer. This only I think, and am persuaded in my conscience, that what I did therein, I was either led unto it by some of the Priests instructing questions, or else I had been told before, that others in my case had described such devils by such gestures, that did signify such, and such sins. For being not then fully xvij. Years of age, as I take it, I do not think that any such things would ever have come into my head, if I had not been cunningly instructed.  
It seemeth strange unto me, when I remember divers things concerning these matters, as I may say of myself, so I have been informed concerning the rest, that either had been, or were then in my case. We were never suffered to be quiet: few nights escaped, but either Mistress Peckham when she was present, or Mistress Plater, or some other of the women, where we remained, would be with us, either to bring us news severally, what each of us had done or said apart, when we were exorcized the day before: or else to tell us strange tales, which they said they had heard of some of the priests, concerning divers things which had been done, and spoken by such, as had been possessed in other Countries: whether they did thus by the direction of the priests or no, I cannot tell, but I verily believe, that we all of us learned thereby to do many things, which otherwise we should never have thought of. And whether I learned from them the skill I had to do the gestures before mentioned, I know not, it may be I did.  
And as I answer to this point, so do I unto that other, as touching the devils supposed similitudes in their pretended departing out of me. Either it is altogether false, and devised by themselves, or else they led me to say so by their questions. As if they asked me, whether Pride did not departed from me in the likeness of a Peacock, it is very probable that I said he did. And so of all the rest, or otherwise they told some in my hearing, that such devils did use to departed from such, as they possessed in such kind of forms: I pray God forgive them for all their bad dealings with me. My chief comfort is, that as I said in the beginning, I am fully persuaded that I was never possessed, and that all I did or spoke, I did it, and spoke it myself, being sometimes enforced, and sometimes induced so to do, as before I have mentioned. And also that the most of those things which are written of me, are either utterly false, or greatly altered in the telling. And that the priests themselves that dealt with me, are of right to bear the blame for that which either I or any of the rest said or did, that might give any just cause of offence, either to her majesty, or the state here in England.  
Upon my speeches before mentioned to the Lord Strange, the priests, and others, especially those that favour Ma: Edmund's as I think, did give it out that I was still possessed. And I doubt not but if at any time they understand of this my confession, it will be said that now I have many devils in me. I had forgotten to set down how I have had a long time an ache in one of my knees, which I think I got when I was a child by a cold, & how when I told the priests of it first, they used that for one argument to prove that I was possessed: saying, that it was very likely that the devil kept about that place. Also I fear I shall be troubled with my old disease as I have before said. So as if they shall determine to hold on so wicked a course, they are like to have the same causes to say that I am still possessed, that they had before. But I hope they will not dare to presume to have any further dealing with me, and that God will deliver me from them. And this is all I can say to all such points, and matters as have been propounded unto me.  
Richard meinie.  
FINIS.   

Errata.  
PAge 5, line 27, for continue, read contrive.  
Page 16, line 6, for Rat, read Cat.  
Page 20, line 36, for hope, read two.  
Page 95, line 35, for conservation, read consecration.