THE MEMOIRES OF Mr JAMES WADSWORT, A JESUIT that RECANTED:  
DISCOVERING A dreadful Prospect of Impiety, in the Blasphemous Doctrines (or Gospel) of the JESUITS, with their Atheistical Lives and Conversations.  
Faithfully published to the World out of the Authors own Original Notes, with the particular Places, Persons, and Circumstantial Actions, etc. of which himself was both an Eye and Earwitness, from time to time.  
LONDON, Printed by Henry Hills for Henry Brome, at the Gun at the West end of St. Paul's. 1679.   

Licenced,  
WILLIAM JANE. jan. 31. 1678/ 9   

THE CONTENTS.  
CHAP. I. 
THe occasion of his whole Family's turning Papists, and of his Education in Spain, and the College of the Jesuits at St. Omers; with a full relation of their manner of Discipline in those Schools: Laying a Foundation to all Superstition and Idolatry; tending to the great Degeneracy of the English Gentry, and others.  CHAP. II. 
THeir Order of the Virgin Mary unboweled, with the Garbage of intolerable Blasphemies in that their New Gospel.  CHAP. III. 
THe several Orders of the Jesuits, and their demeanour therein.  CHAP. IU. 
THeir Stratagems to prevent Revolters from their Societies, and to draw in simple Novices.  CHAP. V. 
THe true description of that famous Monastery, or House of the King of Spain's, called the Escurial, the World's Wonder.  CHAP. VI 
THe bloody and cruel Projects of the Jesuits Cabal, and of their Enchantments, etc. in the secret Vaults of their Societies.  CHAP. VII. 
THe reasons why this Gentleman left them, and turned Protestant, and the miseries he be suffered by the jesuits and others, before he arrived into England.    

THE MEMOIRES OF Mr. JAMES WADSWORT, A Jesuit that Recanted, etc.  

CHAP. I. The occasion of his whole families turning Papists, and of his Education in Spain and the College of the jesuits at St. Omers: with a full relation of their manner of Discipline in Those Schools; laying a foundation to all Superstition and Idolatry; tending to the great Degeneracy of the English Gentry, and others.  
I Was born in the year 1604 in the County of Suffolk, in the Reign of our late Royal Sovereign, whose Eminency of virtues procured the wonder of all other Nations, and the Glory of ours. My Father was a Student in Emanuel College in Cambridg, where the University and his own merits invested him with a degree of Bachelor in Divinity, and his Majesty preferred him to be a double beneficed man in Cotton and great Thome, in the County aforesaid, and Chaplain and Ordinary to the Bishop of Norwich, and after that, his Majesty sent him with his first Ambassador Legier Sir Charles Cornwallis into Spain as his Chaplain, and joint Commissioner; where at his first arrival the jesuits held with him a Subtle Dispute about the Antiquity and Universality of the Church of Rome, which they made the Preface to all their Seducements, his grand opposers being joseph Creswell, and H. Walpole, two the most expert Politicians of our Nation, who then maintained the State of the Triple Crown; whose understanding nevertheless would not prove captive, either to their subtlest Arguments, or most alluring promises. The Ambassador seeing how wisely he quitted himself, sent Letters to his Majesty, informing him how learnedly he was accompanied. The King as he was a liberal Maecenas to the Learned, especially to those who were of the Clergy, sent him his Royal grant of the next falling place of Eminency in his Kingdom, as an encouragement to his further Services. Mean while the jesuits perceiving how little they prevailed, used other illusions stronger than their Arguments, even strange apparitions of Miracles; amongst others, the Miracle which they pretend to be true to have happened to the Eldest son of the Lord Wotton, at his Death, in the City Valodalid, where a Crucifix framed him this articulate Sound, Now forsake Heresy, or else you are damned. Whereupon the young Lord and my Father became Proselytes to their juggling Religion, the report whereof not long after became a Loadstone also to the old Lord Wotton, with many others to draw them to Popish Idolatry. And so my Father leaving the Ambassador's house privately, and discarding Wife and Children and Fortunes in England, was conducted forthwith by the means of Father Creswell to the University of Salamanca, whereat the next day after his arrival, he was carried to the Bishops their Inquisitors house, where he was admitted with no little joy to their Church, where he prostrating himself on the ground, and the Inquisitor putting (as their Custom is) his right foot on his head, said with a loud voice, Here I crush the head of Heresy: the which Ceremony and others ended, after a month's abode in the said University, he passed with Creswell to the University of Madrid, where the King informed by Creswell what had happened, was exceeding joyful, and gave charge to his chief Secretary of State Don juan Idiaques, that he should give him whilst he lived a fair Annual Pension out of his private purse. But here Creswells Policy is seen, which was in counselling him not to take above 50 ducats monthly, for fear if he should take more, the Heretics (for so his tongue styled them) should haply say, he changed his air for profit, not Conscience: and that having left greater means in England, it would prove a singular Example to draw many souls after him, since it was clear it was not gain that was his Mark. Kind Reader, take notice here of jesuitical Stratagems; recount a while the grief and Sorrow of my Mother, his Wife, my Brethren and Kindred; when as they hoped daily he would prove the honour of their Lineage, their expectation on a Sudden was terminated in sighs and lament. But it's necessary I declare how my Mother, not long after, was alured by my Father thus Revolted: and having withstood for 5 years' space all his Letters and enticements; with those also of the Jesuits and Priests (but where the Husband goes first, the Wife commonly follows after, it being the weakness of that Sex) was at length Seduced by one Kelly a Jesuit, who coming for that end with Letters from her Husband, misled her away having brought her to Sell all she had▪ carried, her forthwith into Flanders with her four Children, Hugh the Eldest, since dead in Madrid, Catherine who died a Nun in Lisbon, Marry who now lives a Nun in a Monastery called Camber, by Brussels; and james (viz. myself.) These with my Mother lived and expected my Father's Pleasure, and there having been ordered to take Shipping for Spain, Embarked herself at Dunkirk for St. Lucas in Spain, in a Ship called the Hound of Dunkirk, a Ship very famous for its feats in War; and thus through a Million of dangers (meeting with a mighty Wrack, etc.) we arrived on the Spanish Coasts, where her Husband with joyful Embracements, most lovingly welcomed Her, and her Children. I now forthwith was brought to a School in Seville to learn to write and read the Spanish Tongue, and having attained here to my prefixed end, was presently after Chatechised in the Roman Faith at Madrid, where and at Seville I continued about 8 years; from whence, through the counsel of the Jesuits my Father sent me to St. Omers, where I was ensnared to the Discipline of the Place after their accustomed manner.  
In the year 1618. I took farewell of the Royal Town Madrid, and of my Father, Mother, and other Friends; and having encountered with several Difficulties in my Voyage, (which for brevity sake I omit) at last I arrived at the College in St. Omers, which was founded about 40 years since, by the order and furtherance of Father Parsons, that famous Jesuit, who sent Father Flack to St. Omers, with sufficient moneys for the foundation, having before obtained of his Catholic Majesty a Pension of 2000 Ducats per Annum, for the maintenance of the Students there. The first night I was by the Rector and other Father's very well entertained, at Supper, and lengthened the meal (according to my Narrative of my Voyage) until bedtime broke up both. No sooner had the morning and myself opened our eyes, but the Rector, and Father Creswel sent for me, where they begun a Remonstration of their Rules, Orders, and Observations somewhat shorter than their entertainment. First, that they may take none blindfold, they Anatomised me with a general Confession of all my Sins; then closed up all again by the Sacrament: and after this, lest there might be any relic of the world left upon me, they made me disinvest myself of such profane garments that I had, and the superfluities of hair, but one they kept, the other they threw away. Then was I reinvested with a Doublet of white Canvas, Breeches and Stockings, that had not troubled the weaver with over much pains, Cassock and Stockings of the same, black and grave, the band precise and short, with a Hat that might almost cover all, and shoes correspondent.  
Thus accoutred, the Rector delivered me another Student to whom he gave the charge of showing me College, and committing me to Father Thunder to appoint me a Study and Chamber in the Dormitory, which was speedily done, and the next morning I was promoted to the first Form, (called the Figures) there had I given me a Schedule, which contained the duties and observances of the house, which are as follows. First and above all entire observance and duty to be performed to the Rector, as our Vice-God: next, to the Vice-Rector as his Minister; next to the Praefects, who are Overseers of the Schools. The first of these was Father Robert Drury (who had his Sermon knocked out of his brains at Blackfriars;) The other Father Thunder, who appoints Chambers, and Studies, and makes them render an account thereof, keeps hours of Study and recreation, and exercises many of his Claps upon their breeches. The third is Father Darcy, Praefect of the Sodalitium Beatae Mariae, and the Refectory. Then to all the rest of the Fathers in the House, as Father john Flood (and likewise ghostly Father to the Students) he who is their Champion to answer and write against the Protestants in England. and Father Baker, who is Burser of the College, who keeps the Bag, and provides necessaries. Besides, special respect is due to the five Masters of the Schools, to Father Adrian or Tush, (which the Students call him from his own mouth) to Father Lacie, the Reader of Poetry, and Master of the Syntax. Father H. Bentley, and Father I. Compton of Grammar, and Father I. Crater of the Figures, and Father Wilson Overseer of the Print-house. And besides, duty is to be given to the Porter, who is the Lord Mountague's Brother, (who hath not as yet been higher promoted.) Also to the Burser, Brewer, Tailor, Butler, Baker, Apothecary, Shoemaker, Master of the Infirmary, who overlooks the Sick; the Clerk and Cook, who are all Lay-Brothers.  
Let us now descend to the Students, their chiefest Quality is Noble Blood for the most part; and to make Proselytes of such, the Father's compass Sea and Land, persuading them, that such a Calling adds to their Nobility; for, Nobilis non nascitur, sed fit. Of others less eminent by birth it is required, they should at least equal, if not transcend in eminency of Parts and Wits, which in time would purchase better portions, than men more Nobly descended would have afforded from inheritance. The number of the first sort are ordinarily about an 100, of the latter about 20. The observations of the distributions of the day is thus: Every morning the fifth hour summons them up, the first half is bestowed in making up themselves and their Beds; the place where they sleep is called a Dormitory, containing three long Galleries, topping the house; each of these is furnished with about fifty Beds, distanced only by a partition of boards. The next half hour the Chapel doth challenge their attendance, and the Mass their devotion; whosoever is absent, shall be sure to have the unwelcome presence of Father Thunder. At six, they all go to Study in a large Hall, under the first Gallery, where, according to order, each takes his seat, where they Study one hour, and in the midst walks Father Thunder, and sees they all keep silence, and be diligent at their Books. All are bound to be there without budging at seven, which is their hour of Breakfast; they go down two by two, with their Books under their arms, and first those in the Rhetoric unto the Refectory, where every one hath for his part a piece of bread and butter, and beer as pleaseth him. The loss of this Breakfast is their punishment, whose names had been given up to the Praefect the day before for having spoke English Within a quarter of an hour, each Boy quits the Refectory, and repairs to the Schools, from seven and a half until nine; after which time, the Praefects and Masters leave the Schools, and the Students of the three Under-Schools go up to those of the Upper, who read Greek to them till ten, at which time, every one betakes himself to his Study till eleven, then to Dinner. After they have ranged themselves awhile, the Rector and Father enter, the Elder says Grace himself, or ordains another; which being done, he placeth himself at the upper end of the Table, the others in their order. All this time the Students mouths are shut, not from eating, but speaking, bestowing their ears upon six other of their Companions disputing, three against three, in two Pews, one overthwart the other, of such things which may rather help digestion to the Fathers, than benefit their own understandings: as, Whether their Paternities had not better eat Flesh or Fish, drink Wine or Beer? and this Dispute begins and ends with Dinner. At the Father's meal, both Ceres and Bacchus vouchsafe their company to sit, and that liberally too; their meat is what their delicate Stomaches can desire, which their Procurator cators for. Of which, and much more, you may read in Lewes Owen.  
Now let us come to the Collegiates and their Diet: First, they are served in by Seven of their own Rank weekly, and in course, and according to Seniority, each man hath first brought him a mess of Broth, which is the Antipast; afterward half a pound of Beef, which they call their Portion; afterward an Apple or piece of Cheese, which they call their Post-past; Bread and Beer as they call for it. When they have ended the Meal, the Rector enjoins silence to the Disputants; and then rising from the Table himself, stands and says Grace; which said, the Students first go out one by one, each making his reverence, with hat in hand, to the Rector: next after himself goes forth to hear them play their Music, which is in a great Hall over the Refectory, thence until one of the Clock, they recreate themselves in the Garden; thence each man to his Study till two, then again to the Schools, so until four and a half (as in the morning) at their Greek and Latin Exercises; then again to their Studies until six, which is Suppertime, and in the same manner spent as Dinner, saving that six others go into the Pews, and after some short Disputations, one of one side reads the Latin Martyrology, and another after him the English, which contains the Legend of our English Martyrs, and Traitors together. The Students hear out the Relation with admiring, and cap in hand to the memory of Campian, Garnet, Thomas Becket, and Moor. After this, until seven and a half, Music until eight, they recreate themselves together; thence to their Studies again until half an hour be past; so to their Litanies, and to provide themselves to bed. But before they do it, for the most part, they demand on their knees all the Praefects Benedictions, otherwise they take not themselves blessed: then while they are disrobing themselves, one amongst them reads some Miracle, or new Book, until sleep close up all, and Father Thunders noise awake them in the morning. Discipline is here enough, were it well bestowed. Thus pass they their days and years, save Tuesdays and Thursdays, when on the afternoons they are licenced to the Recreation of the open fields, on this wise: Dinner ended, we march forth out of the College by two and two, Father Thunder himself carrying up the Rear, until we are distant about a mile from the Town, where we walk, or play at Ball, or Bowls, or other such Games, till the Clock, or our Stomaches strike Suppertime; then repairing to the College, roast Mutton is our provision, not being ordinary. Now let us touch Sabbath affairs, unto which, on Saturday in the afternoon, from four till six, and after Supper till eight, all the Students confess themselves to their Ghostly Fathers above named. On Sunday-morning at six of the Clock, they high to their Studies, where they read Sacred Letters until seven; from thence to the Chapel, and Congregation of our Lady, which is kept in one of the Schools, Father Darcy, aforesaid, being Praefect of that place, where sitting in a Chair, he exhorts all to the honour of the Virgin Mary, declaring to them her great Power and Miracles. All the Schools are not admitted hereunto, but only those whom the Praefect and his Twelve Consultors approve of; which Twelve Consultors are ordinarily termed his White Boys. The privilege of this Sodality is, That they have Graces, Rosaries, Beads, Indulgences, Medals, and hallowed Grains, from his Holiness; in virtue whereof, as the Praefect tells them, being once admitted into the same Society, they may obtain Pardon of all their sins past, and at the hour of their death, saying, or but thinking on the Name of jesus, Mary, joseph, they are actually pardoned and freed from the pains of Purgatory, which otherwise, had they not been of this Society, they should have endured. With one of the aforesaid Grains, saying one Ave Mary, they may, by the virtue of each, deliver a Soul from Purgatory. Besides, on the day any that are in this Sodality established, their sins are remitted, swearing fidelity, and styling themselves the Virgin's Slaves. On this manner each Sunday between seven and eight they spend their time, and they all go to Mass, and receive the Communion; thence to Breakfast, afterward to the Study, busying themselves in reading Divine Stories (as they style them) till Dinner; anon, after Dinner, they high to their Church, where they sing Vespers and Litanies to our Lady for England's Conversion, having written on their Church and College doors in great Golden Letters, jesus, jesus! Converte Angliam, fiat, fiat. O jesus, Convert England; let it be done, let it come to pass. These are only the outsides of their Profession, if you desire to rip up the heart, guts, and bowels of these treacherous Wolves (or holy Fathers) you have it in these two Particulars. I. Their Interrogatory, or Confessions. II. Their Doctrine, or Gospel. Touching the first, (because I will not spend time in this particular already published) I refer you to Peter du Moulin, which is entitled, Novauté de Papism, where you may at large read those abominable abuses committed in their Interrogatories. Touching the latter, (viz. their Doctrine) I shall only give you a taste, (some having written largely on this subject) and not of every particular, but only some droppings, each whereof are no less than deadly poisons; but we will not fear to be infected by any of them, because (blessed be God) this Age is provided with Antidotes and precious Preservatives against that Contagion.   

CHAP. II. Their Order of the Virgin Mary unboweled, with the Garbage of intolerable Blasphemies in that their New Gospel.  
THe Reader must note, that in this latter Age, the Cup of Abominations was almost drunk up and emptied, even to the very dregs, (viz. the Idolatries and Superstitions of the Church of Rome, that Scarlet Whore) having made drunk many of the Inhabitants of the Earth therewith; but in this exigent and extremity, other Locusts came flying out of the bottomless Pit, to repair the ruins of the Romish State, and to replenish her golden Cup with a new supply of Spiritual Fornications; to which end, they have (first) revived many devilish Doctrines, half dead, and damned in the former Ages; and what in former times were scarce mentioned in converse by the worst of their Predecessors, is now by them preached on the housetops. And (secondly) not so content, the better to fill her Cup brimful with the Quintessaence of most refined abominations, they have hatched many horrible Doctrines, and hellish Opinions, never heard of in the elder Ages; which are such exquisite Infections to a man's Soul, that the Purple Whore hath willingly thrown away a great part of her old Drugs, to make room for the new and more precious poisons confected by the Jesuits: Popery being much altered since the Jesuits started up, (which Luther called the Devils last Fart) both in their Service (as may be seen in their Missals and Breviaries) and in their Ceremonies (as appears in their Pontificals and Ceremonials, comparing the old and new together.)  

Of the first sort of Poisons are these.  
1. That an Image of God or Christ is to be worshipped with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, with the same Worship as God himself. So teach Gretser, and Greg. dae Valent. and say, It is the common and received opinion.  
(2.) That God hath divided his Kingdom with the Virgin Mary, keeping Justice to himself, but committing Mercy unto her.  
(3.) That a man may appeal from God's Justice, to the Mercy of the Virgin Mary. These two Biel and Bernardine de Bust do teach, and Possevine the Jesuit highly commends those Books.  
(4.) That the Pope is superior to the Emperor, not only in Spirituals, but in Temporals, and aught to have precedence before him. So teacheth Liber Sacrarum Ceremoniarum Romanae Ecclesiae, which is highly commended by Bellarmine, and Passevinus also. These and many others are by them revived.   

Of the second sort are these.  
(1.) That God hath made the Virgin Mary partaker of his Divine Power and Majesty (as far as he may.) So Horatius Tursellinus a Jesuit.  
(2.). That a man shall oftentimes be sooner heard by God, through the Mediation of the Virgin Mary, than of Jesus Christ. Chrisostoma Visit a Cistertian, and is allowed by Possevinus.  
(3.) That a man may Equivocate before a Magistrate, Azorius, Tollet, and all Jesuits.  
(4.) That Heresy makes a man uncapable of a Kingdom, and makes him a Usurper, who is otherwise a lawful King, viz. Marianus Simanca, Bozius, and others allowed by the Jesuits.  
(5.) That the Pope hath power not only to pronounce what is Heresy, but after that to deprive Kings, and to dispose of their Kingdoms, as he thinks best. viz. Rosseus and others allowed by them. With many other, not convenient here to be particularised, which the former times never heard of, at least in such manner as now they be holden. But seeing they are all of two sorts, either touching the Crown of Christ himself, or the Crowns of Kings, his Deputies on earth; I will desire you to be contented with one example of both Sorts. Touching the Crowns of Kings etc. Thus teacheth a Jesuit too well known in England. viz. It is the judgement of all Catholics, Divines, and Lawyers, and it is certain, and de Fide, that what Christian Prince soever, doth apparently fall from the Catholic Religion, and would also draw others with him, doth ipso facto forthwith fall from all Right, Title, Place and Power of their Kingdoms or Dominions, by force both of Gods and man's Laws, and this before any Sentence be pronounced against him by the Pope: and that all his Subjects are free from the Oaths they have made to Him: and they may (nay they ought) to put him down, and cast him out from all Government as an Heretic, an Apostate, and an enemy of God, and the Common-weal, etc. And this Doctrine, is certain, undoubted, and refined. See the Book called, Andreae Philopatris responsio ad Edictum Elizabethae anno 91. Sect. 2. artic. 157. pag. 109. Editionis Aug. 1592. This English Jesuit (of whom I but now spoke) is Arthur Creswell. Alas that we should live to hear such Doctrine taught! especially by an English man, but whereas he styles himself a Divine and a Priest of Rome, we thence conclude, that he carried no such learning with him out of England, but found it at Rome concerning Christ. That which I have afore set down, is vile and wicked, and such as the Elder world, and misty times of Popery would have abhorred: but there is one impiety of late broached by one Jesuit, (Clarus Bonarscius) and Possivine the Jesuit in the name of all others approves of it.) So horrible and heinous, that I want words to express it; but this I can say. It is such as the world never yet heard of, such as the ages past feared not, and the future will not believe, nay such as we in these days would not believe of our very enemies, if the Evidence of the fact made it not past all denial and excuse; for, would a man imagine that they who profess themselves the Servants of jesus Christ above other men, should conceive of Him, speak to Him, and play with Him, as with a sucking Child in his Mother's arms? Nay that is nothing, they make Him an underling to a woman, and not his Person only, but his Blood and Merits, comparing His blood and the Virgin Maries milk together, and upon comparison find them so equal, that they mix them together, and in the mixture finds the milk so excellent, that they prefer it above and before the Blood, as a thing more precious, and with which they may not be so bold, as with the blood of Christ, and fear not to affirm that the Corruption of our Nature, and sins of our Soul are healed as well by her Milk, as by Christ's blood. A Blasphemy whereat the Angels will shrink, and the very Devils tremble, and yet no doubt but we shall find Jesuits will defend it.   
Before I come to speak of the Approbation of this Author [Clarus Bonarscius] who vents such abominable Stuff, and likewise a discovery of the Ladies of Hall, and Sichem (who are the occasion of This New Gospel) I shall relate to the world one particular expression of a Jesuit, who preached in Ausperg in the year 1583, and his Text being these words, We are made a Spectale unto God, Angels, and the World. In his Sermon he compared the jesuits Order to Nebuchadnezars Image: Our Father Ignatius (saith he) is the Golden Head, together with those who lived with him: but when the first 10 Fathers were dead, others followed, nothing so good as the first, and these were the breasts and arms of Silver. Then our Society being enlarged from 60 to many hundreds, it grew in Greatness: but decayed in Goodness, and then most of them were Idle-bellies, and such whose god was their belly, and these are the Bellies and Thighs of Brass; and then still growing in number, and falling into more Voluptuousness, and carnality, they were so drowned in pleasures, that their hearts were hardened against all good council, these were the Legs of Iron; and lastly many of us are such, as though they live in our Golden Society, yet they are all together earthly minded men, and these be the Feet of Clay.  
Hereupon (saith he) it is out of all doubt that as our Society suddenly begun, so shall it suddenly come to nought, seeing it daily falls from ill to worse; O my brethren (saith he) such a Spectacle are we made! Now therefore, lest this Image of ours be broken in pieces (as that other was,) we must go to our Father Ignatius, that good Alchemist, and learn of him how we may be Transformed from Clay and Iron, into Gold again: Let us therefore go into the furnace and purge ourselves. Thus far the Jesuits Sermon. But if their lives be looked at for the 30 years since he spoke, we shall find, that either they could not speak with Ignatius, or if they did; he was no true Alchemist, but a Quacksalver, and could not direct them; or if he did the furnace is too hot, for all the world can witness they are not purged from their Ambition, Covetousness, Treacheries, Deceitfulness, and in special from their Blood, and Cruelties, (which appears in that this is their Maxim) Nisi Religio Lutherana ferro & igne tollatur, Eccles. Romana pacem & tranquillitatem habere non poterit. Unless the Religion taught by Luther be removed by the Sword, and Fire, the Church of Room will never enjoy peace and quietness. See the book called Epistolar. jesuiticar. Libellus Agab. Bariaco 99 in Epist. art. 11. pag. 66.  
I come now to show the world the Occasion of this Jesuitical Blasphemy; justus Lipsius, a man of learning enough, but too much levity, having run over all Religions, and at last set up his rest in Popery, fell in his declining and doting days to open Idolatry: and as he never troubled himself much with Christ in his life, (whose name a man shall seldom find if ever in his Books,) so at his end, wanting matter (it seems) to magnify Christ, he writes 2 Books in praise and honour of 2 Idols, viz. 2 old rotten, or 2 new forged Pictures of a woman with her Child in her arms; which must needs be taken for Pictures of our Lady: wherein the profane wretch blusheth not to write, that at these 2 Images, there are more and greater Miracles wrought, than the Scriptures speak of to be done by Christ himself. A learned Low Country Divine wondering that such Owls durst fly abroad at Noon light, and such trumpery be set to sale in these days of knowledge wrote a short reproof of the Impieties uttered in the first of these books, which is De Virgin Hallensi (of the Lady of Hall) wherein because the Jesuits were also touched, as being the Fathers of such fooleries, and the makers of those bolts, which such fools as Lipsius do shoot, thereupon a Jesuit of Antwerp calling himself Clarus Bonarscius (but his true name being Carolus Scribonius) taking upon him in a Jesuitical pride, the general quarrel of the whole Order of the Jesuits, undertakes to defend their innocency, and their honour against all the world, and to that end writes a book, and calls it, The great Theatre of the jesuits Honour, Amphitheatrum Honoris, in quo Calvinistarum in Societatem criminationes jugulatae. Wherein after many blasphemies against Christ, and slanders against Princes, all kind of lies against our Ministers and Professors, he comes at last to defend their friend Lipsius, and his Legend of our Lady of Hall. And after he hath abused him that wrote against it, with all despightful terms, and railed most artificially, wherein he excels all other Jesuits, (Parsons excepted) as far as they, all other Papists, he makes a transition from railing on men, to playing with God: and from disgracing Princes, to dallying with jesus Christ, and not only defends the Legend of Hall, written by Lipsius, but farther to show his own devotion, he makes a Poem, not to the honour of God, or of Christ the Mediator, but to our Lady of Hall, and the Child Jesus. Wherein, whether the Verse be better, or the matter worse is hard to tell; but whether his Devotion therein is greater to a Creature, or his Blasphemy against the Blood of the Mediator, let the Christian Reader judge, by the Poem itself (which shall be manifested word for word, after I have shown you the Approbation of the Author, and given you the discourse of the Ladies of Hall and Sichem, showing you particularly the occasion of this their New Gospel.)  
In the next place, I will show you how highly the Author of this Poem is Approved. Clarus Bonarscius (otherwise called Carolus Scribonius) is a Jesuit now living at Antwerp, and of much account amongst them, he writ the jesuits Theatre of Honour (before mentioned) and spewed this Blasphemy out of his unclean heart, and whereas both the Author and his book deserved the Fire and Halter; it was so far from being misliked in the Romish Synagogue, or any way censured; that since the book hath been reprinted, and the Author and his book stand enroled, approved and commended (in their great Volumes set out for that purpose) for good and Catholic. Clari Bornarscij Amphitheatrum Honoris jesuitici, in quo Calvinistarum in Societatem jesu criminationes jugulatae. Prostant Palaeopoli 1605, & postea 1606. [Palaeopoli hoc est Antuerpiae] Haec Possevinus jesuita in Apparatu Sacro. Tom. 1. lit. C. pag. 357 Editionis ultimae. And it is to be noted, that these Volumes of Possevine contain only an Enrolment and Approbation of no other other writers, save such as are approved Romish Catholics, and are set out with great and public allowance of the Romish State. Besides let all men know, the Book stands yet uncensured, and the man lives still unpunished, nay unreproved, or rather commended and rewarded for it; therefore this cannot be called an obscure, or private fact of the Romish Church.  
Now follows a Discourse of the Ladies of Hall and Sichem, showing particularly the occasion of this New Gospel. The blessed Mother of Our Lord, as the Church in all ages hath done, so doth ours, willingly honour, as the most blessed of Women, yet as a Creature, and as one Saved by her Son, that Saviour in whom her Spirit rejoiced. We know and acknowledge that not she but the Holy Ghost hath said, that all generations shall call her Blessed: yet we must confess, we are of that Father's Religion who said, her Spiritual bearing of Christ was happier than her carnal, and Herself more blessed by Conceiving Christ in her heart, than in her woomb, and by believing in him, than by bearing him, for her bearing him in her body would not have Saved her soul, if she had not more happily have born him in her heart. (August. lib. de Virg.) And in another place, She was happy and blessed, not because in her The Word was made flesh, but because she heard the Word of God and kept it. This her blessedness far be it from us to impeach, and who would not yield her all blessedness and honour that a Creature may have, of whom GOD vouchsafed to take the flesh of Man? And if any of our Religion hath spoken any thing of Her, that may in the least blemish her blessed State, it was not done in any the least contempt of her, but in the zeal they bear to the honour of their Saviour, whom they held dishonoured by the unequal comparing of her with HIM. For what will not a Christian's zeal cause him to do when he seeth his GOD dishonoured? Who would have thought that Moses would so carelessly have cast out of his hands, so precious a Jewel as were the Two Tables, written with the finger of God? And yet when he heard the Name of THE LORD Blasphemed, he forgot himself and Them, and as though he remembered none but GOD he threw them away, and broke them in pieces. If Mose's zeal makes his hastiness excusable, than no reason to condemn them, whose zeal gave passion to their passions, and caused them for the honour of the Creator, to forget the privilege of a Creature; and I dare say there was never man of our profession, that presumed to touch the very Skirt of her glory, unless they saw her set in comparison with God, or jesus Christ, thereby eclipsing the glory of God's mercy, and the worthiness of Christ's Satisfaction, which seeing the Romish Church dare offer to do, we hold it our duty to be zealous for the Glory of our God, and the prerogatives of our Saviour. If it be said they match her not with God, or Christ, I answer they do, and that in such a measure, as we dare pronounce Her, or any Angel accursed, who should either arrogate or accept of that, which the Romish Religion ascribes unto her. Too good evidence hereof hath been seen in all ages, for these 200 years last passed, wherein they have fallen from honouring her as a Saint, to magnify her as a Mediator; to pray to her as to a God, to trust in her as in a Saviour. Many particulars have been specified by several of our Writers, which by our adversaries could never be denied, (they are so Evident) and yet were they neither recanted or removed but contrariwise they have proceeded from evil to worse, till their Blasphemies have pierced the Heavens, and touched the Crown of the Almighty, and confronted the Wounds, Merits, and Blood of our Saviour, (as by and by it will appear.)  
But above all, there is one, which as it is the latest, so it is the foulest, and wherein Popish Blasphemy is at that height, as now it gives hope to all Christians, that their prayers are heard, her end is at hand, and that her Iniquity is come up before God, and there remains nothing but the revenging hand of God to be stretched out against her. We have it not from the report of Merchants, from the Letters of the Ports, from the Intelligence of Ambassadors, for then our Adversaries might suspect it: nor from the report or writings of our own men, for then let not the World believe us; but we have it from the Fountain itself, even from the Record, wherein it is written with the Author's hand. Thus it is then amongst the late devices that Rome hath forged to uphold their ungodly Hierarchy, a principal is their art of Miracles, that in many Churches they pretend to more Miracles than Sermons; but alas daily experience showeth they are but lying wonders. Now because such tricks are most effectual to delude the common people, and finding their Cause had lost much ground of late in Christendom, [for in 80 years, the Pope lost all England, Scotland, Ireland, Denmark, Sweden, and a great part of Germany, France, Switzerland, Poland, and Hungary,] therefore to recover themselves and to regain credit to their forlorn cause, they have by the craft of Machivilian jesuits (as Watson their brother Priest often styles them) so far prvailed that scarce a month passeth, wherein some new Image of our Lady is not found, or some strange miracle and wonders heard of. Five years ago they caused a story to be written, and published, [See, the Book called Iust. Lipsij Diva. Uirg. Hallensis.] Wherein they blush not to make people believe, that more Miracles, and greater than Christ did, have been and are daily done at Hall, (a Town on the borders of Brabant and Henault) by the Virgin Mary, at a Picture of hers in a Chapel there: and this is set out by no vulgar fellow, but by that famous Apostate Lipsius, that the tale may carry the more credit; and the Miracles are not of ordinary but of the highest nature for healing frenzies, fevers, convulsions, is nothing: nay, Sight is given to the blind: and whereas Christ raised but 3 from the dead (that we know of) our Lady of Hall (saith Lipsius') gave life to 7 at least, who were dead: Lo, here how far short Christ himself is of his Mother. And now we marvel no more, if they have written that St. Francis did all that Christ did, and more than Christ did, seeing the Picture of his Mother can do more than he did. Georgius Fabricius the Pope's censor of books, in his allowance of this Legend of Lipsius saith, that God giveth and communicateth divine power to work Miracles not only to the Virgin Mary, and the Saints, but even to their Images and Pictures; and Lipsius' further adds, that God suffereth so many Miracles to be done by their very Pictures, to defend them in their due honour, and to establish that worship which they do unto them. It seems then by Popish Doctrine, God doth more to establish the worshipping of Saints (and such Saints too as they please to make, as afterwards) than his own Son our Lord jesus Christ▪ But what assurance have we for the truth of these Miracles? Or how know we that this is an Approved Picture of our Lady? Lipsius' answers, that there was one Sophia daughter to the Landgrave of Hess, by his Lady Saint Elisabeth (a Saint of Pope Gregory the 9ths, making within 4 years after her death.) This Sophia (saith he) as it is thought, had certain Images of our Lady, given to her by her mother Elisabeth, (was it but thought so, and must we now believe it?) One of these she gave to the Nuns of the Nunnery at Vilvord, and that was called our Lady of Comfort: 2 more she gave to Madam Machtild or Maud, her husband's Sister, who bestowed them thus. One she gave to Gravesand, another to Harlem, (two Towns in Holland:) the third (which it seems stole all the virtue from the other) to Hall, a Town in Henault, (and this is that we now speak of;) And to add more credit to the Story, he tells us that this Lady Maud was Mother to that Lady Maud, who bore at one birth 365 Children, who were all born alive! and baptised by a Bishop: So (saith Lipsius') this is that Image, which now we worship at Hall: and thus strong a foundation hath the Story. Now we are all unbeleiving Heretics (and like dogs deserve to be knocked on the head etc.) if we will not believe, (as Lipsius assures us) that one was Dispossessed of a Devil, who was before this Image, and that without any other means; and that 10 at least were delivered from present death, but by calling or thinking upon Our Lady at Hall; and that 7 were raised from Death to Life, being but laid before the Image; and in one Country (so ordinary a matter it is in Popery to raise the dead) all these were raised, and within the space of 20 years; Nay we must believe that when a Falconer should have been hanged for losing his Lords Faulkon, and had the rope about his neck, and did but call to mind the Lady of Hall, forthwith the Hawk came flying home, and lighted on the Falconer's shoulder, and so saved his life, and this Lipsius is not ashamed to affirm; And the Legend reports for as great a Truth, that a Parrot (who had got out of Her Cage, and was sporting abroad) seeing a Hawk coming to seize on her, presently cried out, St. Thomas of Becket save me, and instantly the Hawk fell down dead, and the Parrot was Saved. [See the old Legend in Folio, of the Life of Thomas of Canterbury] And also those Miracles of St. Francis, so far beyond Christ or his Apostles, that he tamed wild beasts, that he preached to a Wolf, (in Specie) and converted him from his Cruelty, etc. [I wish they could convert themselves] And if we Heretics will not believe this, look in the holy Book of Conformities, and there you shall find all this, and a great deal more, and thither will we refer our Reader, (not worth spending time and Paper to enumerate them, except it be to raise our laughter, and drive away present Melancholy,) but we have other business, and so we will pass on. [vide lib. Conformitatum Sancti Francisci,] Only take notice, that I allege these (or may aledg others, but that I blush for shame,) out of the book of Conformities, lately corrected from the impieties and follies that crept in, 100, or 200 years ago, and printed in Italy within these 20 years; Nay the Book hath been twice printed at Antwerp, and once at Paris, with allowance of Authority in both places, not only of the Censors of books, and the Archbishop of the place, but the matter and Miracles in the Book are confirmed with the Bulls of 2 Popes, one of Pope Nicolas, in 1451. the other of Pope Clement the 8th, within these few years. Nay Possevine the Jesuit in his Apparatus Sacer hath published to the world, that Lipsius in the year and at the place aforenamed, did put out such a work, and gives him special commendations for his labours in that, and the like in the Catholic Cause. And so far was Lipsius from recanting, or the Romish Church from reforming this, that he published another Pamphlet, a more ridiculous Legend, and fraught with more improbabilities, and impossibilities, it bears this Title— justus Lipsius his History of our Lady of Sichem, or of our Lady's Picture of the Craggy Rock, or Sharp hill, and of her new Miracles, and benefits at Antwerp. 1605.  
At this Image (saith he) are wrought Miracles of all sorts, Apoplexies, Epilepsies, Gouts, and all kind of diseases are healed. It cures the Lame, the Blind, the Deaf by heaps, not seldom and extraordinarily, but yearly, monthly, daily. But what credit hath the Story of our Lady of Sichem? even the same that our Lady of Hall hath, else let the Reader judge.  
Near to the little poor (but old) Town of Sichem (saith Lipsius') there is a mount, barren, craggy, and rough, on one side thereof is a little Hillock, on it grows an Oak, and in it or fastened to it, is a little Image of our Lady, which hath done great Miracles in times past, and therefore was worshipped by the people in those parts; but how is that proved? thus; about 100 years ago a shepherd found that Image, and put it in his bosom, intending to carry it home to worship it, but musing thereon he was suddenly struck and astonished, and his whole body benumbed, in such a manner that he could not stir one limb, but stood like a dead trunk, not knowing what to think of it, nor how to help himself; his Master wanting both his Shepherd and his sheep, as he was searching, found them, and found him so standing, who told him the whole matter: his Master taking the Image, went with great devotion and set it up in the Oak again, and forthwith the Shepherd had his limbs restored again, and went and worshipped it, and so by their reports all the Country heard of it, who came thick and threefold, and so were healed of all diseases (except Agues;) and so it continued (saith he) till within these 20 years, about which time the blessed Image was stolen or lost, no man can tell how. (But is it not strange, that if it could do these Miracles they would let it be lost so carelessly, that seems as great a wonder in my mind) well, lost it was: But what then? people went as fast afterwards as before, and still as great cures were there done as when the Image was there, and for want of the Image the people worshipped the Oak; and why might they not? (saith Lipsius,) for the holy Image had hallowed the Tree, so that it might lawfully be worshipped: (behold Popish devotion!) yet (saith he) we worshipped not the Tree, but the Image that formerly stood there, and in it our Lady, and in her God. Pray observe, good Reader, God gets his worship at last, though it be at the fourth hand: they tender it to the Tree, the Tree yields it to the Image, the Image conveys it to our Lady, and she presents it unto God. O Heavens and Earth blush! But to return to the story; Our Lady of Sichem is lost; but what then, must the poor Town lose her traffic and living? No no, they will make another rather than so, (for that is no hard or unlawful thing in that Religion and so (saith he,) 7 years after, an honest devout Alderman of Sichem (perceiving how his and his neighbour's gain came in, and how the poor Town lived) like a good Townsman, made another Image, put it in a Box of wood, and fastened the box to the Oak, that so their Lady might not be lost so carelessly as before. This new Image thus made, did as many Miracles as the other, (for it was perhaps more curiously carved, and received of the virtue of the hallowed Oak unto which it was fastened.) Thus it continued certain years, till at last the Parish Priest perceiving they had a great Trade, bestowed some cost on their Lady, which got them so much, that they built her a little Chapel of boards, and there placed her. But still their custom growing greater every week, they showed themselves thankful to their Patroness, and as she filled their purses, so they bespoke her more and more Honour, and at last built her a fair Chapel of Stone very lately, and in that now resteth the Image working Miracles every day. But mark what became of the holy Oak? it was cut away by pieces, and carried away by devout Persons, and at last it was so hacked and hewn, thatit was in great danger of falling, and a Council was called in the Town, what was best to be done with it? and after serious consideration it was gravely Concluded that it should be cut up by the roots, and with a great deal of Solemnity brought into the Town of Sichem; Where when it came, happy was he that could get a piece of the holy Wood, whereof (saith Lipsius, and blusheth not to write) divers made them little Images, and with much piety do worship them: others that were sick of grievious diseases shaved it into their drink (its great pity it had not been Hartshorn) and so were healed. See what an excellent Religion this is! One Image hath begot many, and the first Image being but fastened to the Tree, so sanctified the whole Oak, that every Image made of the Tree should be as good as the Image itself, and every crumb of the Wood should work Miracles as fast as the Image did. Behold, he is not ashamed to thrust upon the World this wooden History, for a true and undoubted story. Such a cause is Popery as that it cannot continue in credit before the people, but by forging a continual Succession of lying Wonders, for now we are made believe that the Virgin Mary hath 2 Images within few miles together, which hath done more Miracles in a few years past than God himself did in the old or Christ and all his Apostles in the new Testament. And yet good Reader (as God saith to the Prophet Ezechiel,) turn thee a little, and thou shalt see greater abominations than These!  
It is but very few years ago since the tale of our Lady of Hall was forged by some Jesuits, and published by Lipsius, when withal a fair Picture graven in brass, was prefixed on the first page before the Book (viz, of the Virgin Mary holding her Son Christ in her Arms.) And behold the Jesuits, as though they had gained enough by Christ already, and would now see what they could get by the Mother, begin now to call in question His Merits, and Mediation, and the dignity of his Wounds, and Sufferings, and at last pronounce that his Wounds, and her Paps, his Blood, and her Milk, are either all one, or else that the Milk is better of the two. And yet before we enter into the blasphemous Poem, let the Reader observe that though the Image, be both of our Lady (as they call her) and of her Son Jesus our Lord, yet notwithstanding the Miracles are all ascribed to Her and her Picture, and none to jesus Christ: for the colouring of which impiety, what they can say I see not, unless they dare affirm, that the Son will do no Miracles in the presence of his Mother; and it is to be observed, that the Virgin Mary is always pictured in their Churches, as a Woman and a Mother, and our Saviour as a Child or Infant, either in his Mother's arms (which is most commonly) or in her hand, that so the common people might have occasion to imagine, that what power of overruling and Commanding a Mother hath over her little child, the same hath She over her Son Jesus: and that seeing the Son is but an Infant in his Mother's arms, therefore they might not wonder why Her Picture doth all the Miracles and His none; (for it is like Christ did no Miracles when he was a Child:) into these Superstitious and Blasphemous thoughts do they endeavour to drive the poor deluded people. But yet this, and all their impious speeches and practices against the honour of Christ and his Religion, are in my judgement inferior, and may all Stoop to this new Impiety of the jesuits wherein the Mother is compared to the Son, not as being a Child or a Man, but as the Saviour and Mediator, and the Paps of a Woman, equalled with the Wounds of our Lord, and her Milk with his Blood. If this were written by Protestants, some might say we might report partially, or if it were a matter of old, the age might suspect it was made worse in the relation, but when it is a matter of yesterday (comparatively spoken) and comes from themselves, and in their own express words, Partiality itself cannot cavil against it. The particular is this, Clarus Bonarscius a Jesuit, or their Patron, published in the year 1606. a Volume large enough in defence of the whole Order of Jesuits, entitled— Clari Bonarseū Amphitheatrum Honoris, in quo Calvinistarum in Societatem jesu, criminationes jugalatae. Editio altera, libro quarto auctior, Palaeopoli Advaticorum, apud Alexandrum Verheidon.  
This Volume he erected as a Theatre, yea, an Amphitheatre of Honour in defence of the Jesuits, wherein after he had attempted with much slight of wit, and in a strange stile, to wipe away many fowl blots, with which that Atheistical brood had stained the holy Name of jesus, and after he had raked up all rotten slanders, and revived the calumnies that were all answered, dead, and buried, 40, 50, and 60 years ago, railing upon many holy and learned men, with great virulency, as never was before him, and laid high and horrible imputations upon the Kingdom of England, and (like a true Jesuits imp,) slandered the whole Government, with foul injustice, and monstrous cruelty in many particulars, and in Jesuitical pride dared to defile the name and honour of the renowned Queen Elisabeth, with words unworthy the mouth of man (if he had not been a Jesuit,) at last from the defence of Jesuits, he falls to defend Lipsius, (this good friend of theirs) and his stories of our Lady of Hall, and our Lady of the craggy Rock, and not only labours to make good all his fancies, and fables, but further to show that a Jesuit hath one trick of impiety beyond all, (and is anointed by the Devil with the Oil of mischief above his fellows) adds a number of verses directed to that Picture which he calls our Lady of Hall, fraught with so many Blasphemies against the Blood and Merits of our Saviour, (the Alone Mediator) as no Christian heart can patiently endure it. And if the blessed Virgin Mary (to whose Picture he hath Consecrated them,) may be his Judge, without doubt, both he and his Blasphemy will be condemned to Hell. But some will say, Shall we hear them? no: let Blasphemy rather be buried in the depth of Oblivion, darken not the Sun, defile not the Heavens: poison not the Air, burden not the Earth with it, amaze not the Minds, terrify not the Consciences of weak Christians; and assuredly could I Bury it so, that it might never Live, and quench it so, as it might never Flame again, and if this book were the only Copy in the World, I would rather choose to cover the shame of this shameless Whore of Babylon, than in this sad manner to discover the filthiness of her skirts, which doubtless will cause all good men's ears to tingle, and their hearts to tremble. But seeing the Strumpet hath the Whore's forehead, and glorieth in her Shame, and soundeth out this monstrous Blasphemy (as with a trumpet) in the ears of all Christendom, by publishing it at first, and afterwards by Divulging it in a Second Impression, (lest the world should want it) Let us therefore crave leave of our Lord jesus to discover Her, and that we may, without impeachment of His honour, repeat so foul Blasphemy, that so the world may perceive what a Religion Popery is, and that we may have no fellowship with such abominable works of Darkness.  
Thus then begins the abominable Poem, Dedicated ad Divam Hallensem, & Puerum jesum. To the Lady Hall, and the Child Jesus. 
Haereo Lac inter meditans interque cruorem:  
Inter delicias Uberis & Lateris.   
In English thus. 
My thoughts are at a stand of Milk and Blood:  
Delights of Breast and Side, which yields most good?   
Be astonished at this, all good Christians; St. Paul desired to know nothing but Christ, and him Crucified, and taught the Churches to know and believe in Christ alone for Salvation, and almost 20 times in his Epistle hath magnified His Blood, without so much as once mentioning the Virgin, or her Milk; but some who profess to be His Disciples, (or fellows rather) cannot tell whether to choose, His Blood, (the only Mediator) or the Milk of a Woman. Hear O Heavens! and be astonished O Earth! 
Et dico si forte oculos ad Ubera tendo,  
Diva Parens, Mammae gaudia pos●o tuae.  
Sed dico, si deinde oculos ad Vulnera verto,  
O jesus, Lateris gaudia malo tui.   
Thus. 
And say aloud when I the Teats do see,  
O Goddess mother, lend thy Breasts to me!  
But thus I beg, when on the Wounds I think,  
O Jesus, give me from thy Side to drink.   
Mark how indifferent a Papist is, whether he receive the one or the other: yet harken what follows, and we shall hear worse, but harken with fear and trembling. 
Rem scio, prensabo, si fas erit, ubera dextra,  
Laeva prensabo vulnera, si dabitur.   
Thus. 
Long have I mused, now know I where to rest,  
For with my right hand I will grasp the breast,  
(If so I may presume) As for the wounds,  
With left I catch them.   
Hitherto he doubted, but now he is resolved: the Devil himself never doubted whether the Blood of God were better than the Milk of a Creature. So then (says he) I will refuse the Blood, rather than the Milk, if one must be laid aside; I will lay hold on the Milk with my right hand, (a thing so Sacred, that he craves pardon for his presumption too,) and the Blood with my left, as a thing less Sacred, and for which no Apology is needful. 
Lac Matris miscere volo cum sanguine Nati.  
Non possum Antidoto nobiliore frui.   
Thus. 
And of her Milk mixed with his Blood, I'll make  
The Soveraignst Cordial sinful soul can take.   
It's a wonder in the Ceremonial Law that Moses had not a command to mingle Milk with the Blood in the Passover, Exod. 12. 5. 1 Cor. 5. 7. For a Cordial cannot be made (it seems) of the most precious Blood of Christ alone. O God, thy Patience! 
Vulnera restituent turpem ulceribus mendicum,  
Testa cui Saniem radere Sola potest.  
Ubera reficient Ismaelem sitientem,  
Quem Sara non patitur, quem neque nutrit Agar.  
Illa mihi ad Pestem procul, & procul expungendum,  
Ista mihi ad longas evalitura febres.   
Thus. 
These Wounds the Sores do cleanse, and cure full well,  
Which none can dress, but scrape them with a Shell.  
These Breasts the fainting Ishmael well would cherish,  
Whom Sara would not, Hagar could not nourish;  
The First from me expels all Pestilence,  
The Second drives all lingering Fevers hence.   
If they had prescribed this, and much more to Christ's wounds and Blood alone, they might have passed with praise, for none can sufficiently extol its virtue and efficacy; but that the virtue is little or nothing without its being mixed with the Virgin's Milk (and a Confection made hereof) is Impious. 
Ira vomit flammas, fumatque libidinis AEtna?  
Suffocare queo Sanguine, Lacte queo.  
Livor inexpletâ rubigine Saevit in artus?  
Detergere queo Lacte, cruore queo.  
Vanus honos me perpetuâ prurigine tentat?  
Exaturare queo Sanguine, Lacte queo.  
Let Ire belch fire, and lust like AEtna flame;  
Choose either, Milk or Blood doth quench the same.  
Let Envies rust canker my heart about;  
This Milk, that Blood, either will fetch it out  
Or do vain glorious passions stuff me still;  
Either with Milk or Blood the same I'll kill.   
The Romish Synagogue cannot pretend a fault that is escaped in the print through haste &c. (though I have not heard they ever did, or can) for here they repeat their blasphemous Doctrine once, twice, and again. Sure they fear the common dictates of an unsatisfied Conscience will cast every rational person into such an Agony, as will fright them from fixing attendance on this execrable Stuff, at first hearing; and therefore they so impudently repeat it over and again, that it may at leastwise catch such, who together with themselves, will heap up wrath against the day of wrath, and the Revelation of the Righteous Judgement of God, (whose damnation slumbers not.) 
Ergo Parens & Nate, meis advertit● votis;  
Lac peto, depereo Sanguinem, utrumque volo.   
Thus. 
Mother and Son give ear to what I crave,  
I beg this Milk, that Blood, and both would have.   
It is not the Son and his Blood that will serve, they must also have the Mother and her Milk, nay they prefer the Milk in the first place. For keeping Christ still under Wardship (as a Minor) they hold it not fit he should have the place before his mother, and therefore without any necessity, even wittingly and wilfully they put Christ in the second place, who was the brightness of his Father's Glory, and who thought it not robbery to be equal unto GOD. But let us hasten to an end of this (if it be not endless and bottomless) impiety; upon these fearful premises he thus proceeds. 
Parvule maternis medius qui ludis in ulnis,  
Qui tua jam comples ubera, jam vacuas:  
Quid me respectas obliqua tuentibus hirquis?  
Roboris in Coelum nil habet invidia.  
Saepe quidem dixti, noxis offensus iniquis,  
Tune meas Mammas, improbe, tune meas?  
Nolo tuas, O nolo tuas, Puer auree, Mammas:  
Non sum tam duri tam gravis oris homo:  
Sed tantum Lateris pluat unica & unica Stilla:  
Et saltem à dextrae vulnere gutta pluat.  
Si nihil è dextrà vis impluere, implue laeuà:  
Si nihil è laeuà, de pede sanguis eat.  
Si tibi non placeo, vulnus mihi vulnera danto,  
Mercedem danto vulnera, si placeo.   
Thus. 
Youngling that in thy mother's arms art playing,  
Sucking her breasts sometimes, and sometimes staying.   
Now from Blasphemy he proceeds to plain Atheism, not fearing to expose the greatest mysteries of Christian faith, and even our blessed Saviour himself, to the ridiculous and scornful contempt of profane men; Speaking unto Christ (God coequal with the Father, and whose Infancy had in it the Divine Nature annexed to his Humanity, and whose Humanity now reigns in glory at God's right hand, etc.) as unto a silly Infant playing in his mother's arms, and a poor suckling babe, and never speaks of the Virgin Mary, but with the Title of Queen of Heaven, Lady of Angels, Gate of Paradise, the Fountain of Mercy, or some such other Titles befitting only God himself; or at least she is always a commanding Mother, and he as an Infant governed, and an obedient Child. And he speaks this in the Present time too, qui ludis, etc. who Dost play or sport in thy mother's arms. [For the verb can be rendered no otherwise.] If it be so, sure St. Paul was much to blame to teach us, that even the man jesus Christ, after he offered Sacrifice for our Sins, sitteth for ever at his Father's right hand. [Heb. 5. 10. & 10. 12.] And what is he doing? not playing in her arms, not sucking her Breasts, but there he ever liveth to make Intercession. Compared with, 1 Cor. 5. 16. Heb. 1. 3. Psal. 120. 1. 1 Tim. 3. 16. Luke 24. 
Why dost thou view me with that look of scorn?  
'tis forceless envy that 'gainst thee is born.   
Jews, Turks, Pagans, Infidels, assemble yourselves, here's matter enough to astonish you! The great God of Heaven and Earth, the Supreme Creator, and the Governor of all things, will never Condemn any of you for laughing that Religion to scorn that durst vent such Impious blasphemies! If you can have patience with me but this once, harken with the best attention that your alarmed Conscience will give you leave, that so you may be confirmed, how much nearer the Kingdom of Grace and Glory you are than these jesuits, (and all who know them such, and yet adhere to their Impieties,) if you gain but this one step forwarder to Heaven, (viz. In fixing an Eternal hatred against their Doctrine, and Practices, not against their Persons, (though they could find in their hearts to murder, dam and sink us all at once for Heretic dogs, who do but so much as question the truth of their Divinity,) I say if you advance no further than this aforesaid Step, it is abundantly worth your time, harken then— 
Oft hast thou said (being angry at my Sin)  
Dar'st thou desire the teats My food lies in?  
I will not, O I dare not, golden Child,  
My mind from fear is not so far exiled:  
But one, even one poor drop I do implore  
From thy right hand or side, I ask no more.   
The substance of the two former verses, (compared with these last six,) is easily seen at first glance, and plainly speaks thus much (and would to God they could not speak one syllable)— Ask why Christ is angry with them, and chides them for desiring that Milk wherewith he himself is fed, and not only so, but as if he greatly Emulated such a happiness and dignity as they (notwithstanding) had the presumption to demand, (viz. to touch His Mother's paps, and to desire to be fed with that food which she reserved for her Son to feed upon,) as if this was such an Honour that Christ himself would envy them for, (who gave his own hearts blood to redeem the World, and to purchase for mankind a complete happiness in and by their actual enjoyment of the same Glory which he had with his Father, before the foundation of the World (john 17.) not to be once compared to the childish handling of a creatures Paps, or sucking the Virgins Milk.] O Romish Synagogue, is this the foulest Crime our Lord and Saviour will take notice of? If thou hadst no greater Sin whereof thou stoodst indicted at the Tribunal Seat of this thy Judge, no wonder than thou makest so light of his most precious Blood; for I dare say thou wouldst not need it much. Was this it that cost him tears of Blood? that made him in such an Agony? that made his very Soul (as well as Body) an Offering to satisfy his Father's wrath? Couldst thou find no higher Crime, but thy Presumption in offering or desiring to play with the blessed Virgins Paps? What foolery, what mockery is this? Hell stands astonished at this unparalleled Abomination, the Angels and Saints tremble at it, and Pagans (for this very reason may) do deride the very name of Christians for your sakes! and will rise up in judgement at the great day against this monstrous Generation of Vipers, who call themselves by the name of jesus, and yet thus daily Crucify him, and trample under foot his most precious Blood. But to go on, they have told us the great quarrel that Christ hath unto them; but what is their answer hereunto? They plead at last not guilty, all edging for themselves that they are not so bold, nor will not be so rude and presumptuous as to dare to entertain any such thought, or to attempt any such thing, as to touch her sacred Paps, or to drink of that most powerful Antidote, or Cordial, (viz. her Milk,) no, their ambition reached not so high, they will therefore content themselves with a part of his Blood, and Wounds, as being a thing of an inferior nature, and not comparable to the other! I will not, O I dare not, golden Child, etc.— I dare be bold to say, the Devils fear and tremble at this horrid Atheism, and stupendous Blasphemy of these Herodians, who under pretence of worshipping Christ, designed to imbrue their murderous hands in the pure and innocent blood of their Redeemer. And now by this time (patient Reader) I am persuaded thy ears have sent their sad message to each of thy astonished senses, therefore I shall not further detain thee in thy horror, but close up here, (although I have not nigh ended this their detestable Poem, (which I intended to have passed thro' when I began to write,) because we have read too much in that that's past, and he that desires to see more may satisfy his (sinful) curiosity in reading the Author himself; or if he cannot easily come by it, let him but peruse the Romish Psalter (a book too common amongst all Papists) and with which I shall close up this discourse, Printed at Paris, in the year 1520 (or thereabouts) and the same word for word is Reprinted in 1569, wherein every of the 150 Psalms are in whole, or in part turned from God our Christ, to our Lady. As in the 19th. Psalms, The heavens declare thy glory, O Virgin Mary, etc. And Psalm 51. Have mercy upon me, O Lady, (thou that art called the Mother of mercy) and according to the bowels of thy mercy cleans me from all my sins, pour out thy grace upon me, and take not thy wont mercy from me, etc. In the 57th. Psalms, Have mercy upon me, O Lady, for my heart is ready to search out thy will, and in the shadow of thy wings will I rest. In the 68th. Psalm: Let our Lady arise, and her enemies shall be scattered, etc. In the 72 Psalms, Lord, give thy judgement to the King, and thy mercy to our Lady his Mother. In the 94. Psalms, God is the God of revenge, but thou, O Lady, the Mother of mercy, dost bow him to take pity, etc. In the 96 Psalms, O sing unto our Lady a new song, for she hath done marvellous things, etc. In the 110 Psalms, The Lord said to our Lady, Sat thou Mother at my right hand, etc. Thus I might go over all the Psalms; but as he began, so he ends, in the last words of the last Psalm, Let every thing that hath breath praise our Lady.  
Now this Book stands not only not controlled, but even defended by the Jesuits, and those of the principal. Greg. de Val. in vol. de rebus fidei controversis, sect. 5. lib. de Idolatria 5. cap. 10. Bernard de Bust is in Mariali parte 3. Ser. 3.  
Again, a famous Friar, and well approved amongst them, preached this Doctrine in the Pulpit, (amongst many other little better) A man may appeal from God himself to the Virgin Mary, if any feel himself grieved at the justice of God, seeing God hath divided his Kingdom with her, having reserved justice to himself, to be exercised in this world as he pleaseth, but Mercy he hath reserved to her. This Divinity was so well relished in the Church of Rome, that after he had preached it, he published it under the Pope's own Patronage, and the Book was again reprinted; and the Jesuits testify, that this is a learned and godly Book, and full of piety.  
And Horatius Turselinus, a Jesuit of good esteem among them, writes thus, God hath made the Virgin his Mother (as far as he may lawfully) [a modest expression from such a person] partaker of his Divine Power and Majesty. And Possevinus, in lit. H. wrote a Book, and published it by allowance of Authority, and says thus, That Christ made his Mother fellow with him in the work of his Redemption. This Book is dedicated to Cardinal Aldobrandino.  
And a great Spanish Doctor, and Professor of Divinity of his Order, writes thus, We have often seen and heard of very many, who, in their extreme dangers, have called upon Mary, and presently were delivered. And ofttimes safety is sooner obtained by calling upon the name of Mary, than upon the name of jesus Christ. Io. Chrysostom. à Visitatione, de verbis dominae, tom. 2. lib. 2. cap. 2. And this Book is both dedicated to Pope Clement the 8th. and receives public allowance.  
By this than it appears, that this blaspheming Jesuit Bonarscius, in his unsanctified Poem, says no more in effect, than others of this damnable Sect.  

The sum of their blasphemous Doctrine, is contained in these particulars following.  
1. That the Virgin Mary's Milk may be mingled with Christ's Blood in the matter and merit of our Salvation; and that a Christians faith may lay hold on either.  
2. That it helps and heals spiritual sores and sicknesses of the Soul, as well as Bodily diseases.  
3. That it is to be preferred before the Blood of Christ; and that if we must refuse the Milk, or Blood, we may with more safety refuse the latter.  
4. That though no Man did help Christ in the work of our Salvation, yet a Woman did, (viz. the Virgin Mary.)  
5. That God hath made Mary partaker and fellow with him of his Divine Majesty and Power.  
6. That God hath divided his Kingdom with Mary, keeping justice to himself, and yielding Mercy unto her, (viz. at her disposal) and that a man may appeal from God to her.  
7. That a man shall oftentimes be sooner heard of God through the Mediation of Mary, than of Christ.  
8. That Christ is still a little Child in his Mother's arms, and may now be so prayed unto.  
9 That it is the highest presumption, and so the greatest sin imaginable, to desire to handle Mary's Paps, or at least wise to drink her Milk.  
10. That the Psalms may be turned from Lord to Lady.   
If these be the Doctrines of the Church of Rome, [and if they have recanted any, (which perhaps they may have the impudence, in after-ages, to affirm to some of the more ignorant sort of Women, seduced by them) then take notice, Reader, This their Gospel is a Nose of Wax in their account.] If so, as hath been evidently proved from their own Authors, then let all the Churches of God, and every Christian or Member in them, fix This in their hearts, that They who call themselves true Christians, and Members of the true Ancient Catholic and Apostolic Church of Christ, (pretending themselves Peter's Successors, who himself will blush to own them, when ever he rises from the dead) are in truth and reality not so, but chose are Antichrist; none so opposite to the Doctrine and Practice of true Christianity, as they who dare presume thus heinously to disparage the Person, the Wounds, and the most precious Blood of Christ our Lord and God, and cast this abominable contempt upon the most glorious Office of His Mediatorship, who alone trod the Wine-press of his Father's wrath, and with whom was none. Wherefore in short, since Babylon might have been healed of her Blasphemies, Fornications, and abominable Impieties, but would not; let every rational Creature [Turk, Jew, and Pagan not excepted] forsake her, for her judgement is come up to heaven, and lifted up above the clouds.   

CHAP. III. The several Orders of the Jesuits, and their demeanour therein.  
NOw let us come to the Jesuits themselves, (having spoken of the manner of their Discipline over their Scholars) and to their threefold Professions.  
The First and chief of them are Machiavillians, who do nothing but employ themselves in matters of State, and insinuate themselves into the secrets of great ones, and giving true intelligence to none, save to the Pope, and his Catholic Majesty, whose sworn Vassals they are. These observing no Collegiate Discipline, are dispensed withal by his Holiness, as if they did God good service, nay greater, in thus employing themselves, than following Collegiate courses. As for their Religion, they make it a cloak for their wickedness, being most of them Atheists, or very bad Christians. These are they that observe these Ten Commandments following. 1. To seek riches and wealth. 2. To govern the world. 3. To reform the Clergy. 4. To be still jocund and merry. 5. To drink good Wine. 6. To correct Texts of Scriptures. 7. To receive all Tithes. 8. To make a slave of their ghostly Child. 9 To keep their own, and live on another man's purse. 10. To govern their neighbour's wife. These Ten Commandments they divide into two Tables, All for me, and Nothing for thee. The charity they maintain among each other is none at all, labouring with envy and malice, etc. [as you may read in Speed's Chronology, in two remarkable stories of Father Parsons and Creswel, too long here to relate; and many other instances] as Father Foster, Flack, Strange, and Gibbins, can sadly testify.  
The second sort of Jesuits are those, who Preach, Confess, and teach Youth, and envy each other for the number of their Scholars, and ghostly Children. They are besides in no small emulation about their own worth and learning, reading to their White Boys (those especially of the Sodality, that celebrate the honour of the Virgin Mary) all sorts of loose and lascivious Songs and Poems.  
A third sort of Jesuits there are, (not unfitly termed Simple ones) these are wonderfully austere in their life, of a scrupulous conscience, and brought up to colour the courses and actions of the more cunning and politic ones. Of this rank some four years since was one Mr. S. of whom the jesuits got some 12000 l. Sterling; but since he hath seen their juggling and cheating, he hath left them, and returned to the true Religion, and to his Native Country. Of this rank there also yet lives Viscount Mountague's Brother, now Porter of the College at St. Omers, of whom they have got no less than 10000l. Sterling, of whom they report, that after his death his body shall work Miracles, for the austereness of his life. Of the same condition is Sir Gerrard Kemp's Brother, who is a Caterer to the same College, out of whose purse they have picked 2 or 3000 l.  
These three sorts and ranks of Jesuits are grown to a Faction about the Jesuitrices, or wand'ring Nuns, some allowing, some disliking them utterly. This Order of Nuns began about some twelve years since, by means of Mrs. M. Ward, and Mrs. Twitty, two English Gentlewomen, who observe the Ignatian habit, and go clad very like the Jesuits; in this only differing from other Nuns, that they walk abroad the world, and preach the Gospel (as they call it) to their Sex in England and elsewhere. The first who induced this Order of Nuns was Father Gerrard, than Rector of the College at Liege; Father Flack and Father More assisting him therein, though others very much opposed them, as Father Singleton, Benefield, and Flood, refusing to give them their Ite praedicate, but rather adjudging them to a retired and Monastical life. However, in the mean time this Mrs. Ward is become Mother General of no less than 200 English Gentlewomen, most of them being Ladies and Knights Daughters, who live in their Colleges at St. Omers, Liege, and Collen. Their Mother-General not long after went to Rome (with seven or eight others) and procured another College of them to be erected in Rome, where she hath under her Government about 100 Italian Maids; and afterwards she procured to be erected a Monastery at Vienna, and now she is daily expected in England, to take an account of her She-Apostles labours. In a word to conclude, these Jesuits endeavour to demolish all Orders and Places of Eminency above them. All which I observing, laboured with all possible means to get out of their clutches; and though I had promised them to turn Jesuit, yet had I leave to go to Sevil with their Mission, and from thence to Madrid, to take leave of my Parents, and so to return again unto them. And thus in 1622 I departed from St. Omers for Spain, with the Mission, consisting of twelve of us, whose true names were, Clifford, Gerard, Appleby, Conniers, Hausby, Robinson, Evely, Naile, Atkins, Middleton, Farmer, and myself.   

CHAP. IU. Their Stratagems to prevent Revolters from their Societies, and to draw in simple Novices.  
THose Scholars who are Nobly descended, and of rich Parentage, the Jesuits strive to allure by their honeyed words, and flattering embraces, endearing them with Pictures, Medals, Agnus Dei's, &c. which they have from Rome. Also that their Baits may take the more effect, they licence them to enjoy all those Wines and Junkets provided for their own palates; and if White Boys, of a comely feature, they bestow on them (though ill deserving) the pre-eminence of the Schools. And with these is the Praefect of Music most recreated, reading to them Ovid, Horace, Catullus, and Propertius.  
But for those who are more grave and considerate, (and therefore duly weighing their Doctrine and Practice in the balance of their awakened reason) such of whom they begin to suspect, and in whom appears a real reluctance against their ways and manners, etc. they have a second bait; for instance; A Gentleman of Yorkshire (and your North-countrey men have generally shrewd pates) Mr. Hen. Fairfax, Son to Sir Thomas Fairfax, who not yielding to their enchanting allurements, one night being asleep in his bed, two Jesuits, clad in gorgeous white, (in imitation of the two Angels that whipped St. Jerome) approaching his bedside with two good Disciplines in their hands, (the ends of some stuck with wiry pricks) and having uncovered him, they did after so savage a manner raze his skin, that he became for a while senseless; they spoke to him in Latin, saying, They were Angels sent from the Virgin to chastise him for resisting the power, and reviling the proceedings of his Superiors, exhorting him to that Order, by virtue of the testimony given by the Virgin of their holy Order, and so departed. The day dawning, he found his lineaments of such a purple dye, that they kept their hue a month after; but somewhat to allay the fury of his torment, Father Thunder and Father Gibbins persuaded him, it was some Divine correction, to the intent he should take on him their habit; which he believing, he was admitted into their Society at 17 years of age.  
Another example is of Mr. William Abbington, Son to Mr. Io. Abbington, (in whose house Garnet the grand Traitor was apprehended) the Course Father Francis Wallis, alias Clark, [for they counterfeit their true names many times] one morning seeing him pass by his window, he called to the Student, and told him, That a little before he passed by, he had sent him a Divine Revelation from St. Ignatius Loyola, that the first Student he saw going by his door, he should declare to him, That He had chosen him to be one of his Apostles, and that without delay he must be for their Order, etc. All which the young Gentleman having attentively heard, he doubted not of the truth of the Vision, but before he would be entered a jesuit, he craved leave for a month to take his farewell of his friends in England; which was granted, with a conditional proviso of his speedy return; but he never returned, and utterly disclaimed them.  
Another example is of Mr. Herbert Crafts, sometimes of Oxford, (son to Sir Herbert Crafts) who travelling to St. Omers to visit his Father, was by him and Father Io. Hood brought to the Roman obedience; and though his Father was a Catholic (as they term themselves) yet he counselled him never to turn Jesuit. But for all that, they had a subtle way to draw him into their net, viz. by enticing him to take on him the Spiritual Exercise, this being a matter of great honour amongst them; which he refused not. The order they observe in taking of it is this; For fifteen days he is appointed a solitary Chamber, and sequestered from the rest; for these days he is to speak with none, save his Ghostly Father, who directs him in the distribution of each day. One hour is to examine his Conscience, what sins he is guilty of; another time to say his prayers, and Office of the Virgin Mary; another for the hearing Mass, and saying his Rosary: but the great thing the Ghostly Father doth, is, to give the said person certain Meditations made by Ignatius Loyola, as 1. Of the Creation of the World. 2. How Man is obliged to God for his Creation, etc. 3. Of man's great Duty unto God. 4. That a Monastical life is the most certain way to salvation of all others. 5. What this Monastical life is; viz. to live in a Desert or Monastery. 6. That all their Religious Orders were at first holy and sacred Institutions, but by corruption of time they have lost their ancient purity. 7. What a man is to do for the surety of his salvation, seeing that (as it is their abominable Maxim, with a kind of a negative limitation) any wand'ring from their Collegiate Society (which they call their Paradise) into the World, can hardly attain to the hope of salvation. 8. That that man which desires the salvation of his own Soul, must renounce all the Doctrine of the Reformed Churches, and cleave only to their Society, and that upon these considerations: First, because this Society is the newest of any, and therefore hath not had the time to corrupt and degenerate, as divers others are. Secondly, for that Ignatius their first Founder, is one of the greatest Favourites of the Holy Ghost, [equalling him with our Saviour, in that power of casting out Devils, etc. So Franciscus teacheth: vid. Testimon. Gregorii 9 in fine Testamenti Francisci.] Thirdly, because St. Ignatius received by Divine Revelation, That none of his Order should ever be damned for 200 years, [so that they have above 50 years yet to become more vile, if possible, and to fill up the measure of their iniquities, from this year 1678.] and this they believe as an Article of their Creed. And so by this means they won the Gentleman to their Order, against his Father's will.  
In this very exercise I myself was initiated for the space of 15 days, but it was God's pleasure to give me more understanding than to be led away with the rest.  
Besides they have other devices to gather fish into their net, making their young Student believe that they are well skilled in Chiromancy, and can tell them their fortunes, and that some are born to disastrous ends. All which may (and undoubtedly will) be prevented, if they turn Jesuits. Of these trifling tricks, I myself was an eye-witness.  
Now let me descend to their most barbarous proceedings, which are indeed numberless; but for avoiding prolixity, I will here recount a few. There was one Mr Edward Hastings, at Harlston, an ingenious young Gentleman, whom when they could not draw to them by the means aforesaid, they exercised on him such tyrannical Discipline, that the least fault he did, they Stoically interpreted to be equal to the greatest, and punished him accordingly: Whereupon he writ to his Friends, earnestly entreating them to send for him. (Now there is no way to get out of this College, or to write any Letters, or receive any, save with consent of the Rector; for they are kept as in Prison, under Lock and Key.) But the Letters were intercepted, etc. which he perceiving, resolved to leap over the College wall; but being taken in the instant, Father Thunder clapped his buttocks, till he left him half dead, as an example, and then sent him away with four shillings in his purse, to conduct him for England. And thus also they dealt with one Mr. Henry Taylor, (since Secretary to Count Gondamor) and in the same manner they used Sir George Brown's Son, who afterward died at St. Omers.  
So likewise there was sent to this College Mr. Estevelaus Brown, Son and Heir to Mr. Anthony Brown, Brother to the Viscount Montague, who after two years' abode, wearied by their tyrannical Discipline, and desirous to get his neck out of their yoke, counterfeited a Letter from his Father to the Rector of the said College, (who then was Father Baldwin) desiring him to furnish his Son with all necessaries, and send him over into England; which the Rector opening, thought it came from his Father: but the Gentleman disclosing this device to one of his Fellow-Students, (in whom he confided) was betrayed, and severely punished for his ingenuity. The Rector afterwards wrote to his Father, (the contents you may easily guess) and his Father wrote back to have him detained, etc. who remains there (to his grief and torment) to this hour. And if any escape them, and afterward come to be promoted, they traduce him, and brand him with all Titles of ignominy; and to this end they have their Agents in all places of consequence, to put in against them; as witness Sir Edward Bainham, Sir Griffin Markham, the Archbishop of Rheims, and Father Barns, a Benedictine, and divers others, whom I omit for brevity. I could likewise relate several horrid Tragedies (to my own knowledge) exercised in that Temple of Moloch, the Spanish Inquisition, and the cruel and inhuman usages of divers English Gentlemen, upon no ground or colour at all, only picking and watching all occasions (upon the least word spoken of the Protestant Religion, etc.) But I have some things to discover to the world, which are not so much known (or at least seldom, if ever, discoursed on) by the common people, and may be as advantageous to every one to understand, as they really are wonderful and curious. But what the end of all will be, God only knows, before whom all men's secret thoughts are open and manifest; who holds the world in the hollow of his hand, and before whom all Nations of the Earth are as dust of the balance, who notwithstanding all their secret and cunning Contrivances, deep laid designs, and devilish Stratagems, hath determined to slain the pride and glory of all flesh, and to Overturn, Overturn, Overturn, until Shilo (that Great Prince of Peace) shall Reign, and his Interest, Name, and Glory, be exalted throughout the Earth.   

CHAP. V. The true Description of that famous Monastery or House of the King of Spain's, called the Escurial; the World's Wonder.  
IN the Country of Segoria upon the Carpetan borders stands a Village, heretofore of small note, but now famous for the stately Monastery called Scorialis, or commonly the Escurial, from the dross (as some guess) which in old time came of the Iron about those parts; the former buildings of that Village were (till of late) very mean and homely, more for the profit than pleasure of the poor husband man. The Soil about it is barren and strong, afording very hard passages for Carts and Carriages; whereupon there is but little provision of Corn and Wine, but good store of Cattle, by reason of the good feeding, and sweet temper of the Air; whereas the more inland parts of the Country, are some what scorched with overmuch heat, this blows many cool blasts, from the snowy neighbouring mountains, whence flows good store of water, enriching the ground with grass, and beautifying the fields with a continual greenness. Beyond this Village westward about a mile, at the foot of a high hill in an enclosed valley, several leagues from Madrid, stands that stately Pile, dedicated to the honour of St. Laurence, being the labour of 24 years; a Building of incredible cost and Magnificence, and such as no former age could parallel; so that it may be justly accounted one of the greatest wonders in the World. Besides the charges of rich Vestments, massy Vessels of gold and silver, and other precious furniture, it stood the King of Spain (according to his book of Accounts) in 1200 Sesterces, which makes (according to sums computation) about 9 millions of money, (or pounds sterling) Likewise it is credibly reported, that when the work was finished, and the Officers brought the book of Accounts, the King hearing the total of Accounts, said, I have taken great care many years, and troubled my head much heretofore to have that finished, I will now trouble my head no longer with the Charges, wherefore he commanded the Book of the Accounts to be cast into the fire.  
The whole Fabric is built in a square, except on that side towards the King's Palace, and on the back side of the Church, looking towards Madrid; which seems to resemble a Cradle or Gridiron (upon which St. Laurence was broiled:) Every side but this extending 220 paces. Some account the whole length of it (from North to South) no less than 720 feet, and from East to West (according to common measure) 570 paces. Each corner of the Building is guarded with a fair Tower, made more for neatness than strength, and beautified (from the bottom to the top) with many fair Windows. The whole Fabric may be divided into three parts; On the South side stands the Monastery of the Monks of St. jerom, which takes up almost one half of it; Towards the North side stands the College for younger Novices of the same Order, and foreign Children chosen and maintained by the King at a common table amongst themselves. Somewhat Eastward stands the Kings own Palace, being his Mansion in the Summer time.  
Before you come to this stately Edifice, you may first observe on the outside lying before it, an open walk, beginning from the West side of the Monastery, and thence compssiang all the North side, being 200 foot broad on the West part, between the Monastery, and the Partition, and 140 foot broad on the North▪ all beautified with a fair pavement of small square stones. In the midst according to the length of the Building, on that side where the adjoining mountain overlooks it, a fair great Gate opens itself between 8 huge Pillars on both sides of it, one above another, upon which are four other lesser Pillars, and in the midst of the front stands a curious Statue of St. Laurence. This great Gate opens to the Church, the Monastery, and the College; on both sides of it are other lesser gates: that on the right hand, affords a passage to the Shops of Mechanical arts for the use of the College: that on the left, opens a way to the lodgings of the younger Students or Novices.  
On the same side also is a lesser gate, through which you may pass into the King's Palace. In a fair front over the entrance to the Church, stand the Statues of 6 Kings of Israel, upon their Pillars and Bases, each of them 18 foot high, whose heads and hands are of white Marble, the rest of a courser stone.  
Let us now enter into the inside of this goodly Fabric, and first when you are up the stairs that lead to the chief entrance of the Church, a large open walk offers itself to your view, separating the Monastery from the College: In this walk are broad steps all along, which lead to the entrance of the Church, and thence to another open Plain, and so to a narrow Alley, through which those of the Monastery on the one hand, and those of the College on the other, may pass to the Church, and from thence into the lower station of the Quire. Now the place where this Choir stands is 4 square, have 3 which are accounted for the body of the Church. Adjoining to this place of the lowermost Choir, is an open Court on both sides, from which the lower Choir itself, and 2 Chapels situated towards those 2 Courts, receive their light. Above this lower Choir stands the Church itself, with its proper Choir also; which Church, (besides the upper and lower stations of the Choir, and the great Chapel) is 4 square of itself, and is sustained by 4 Pillars, and other necessary props, and it hath 3 collateral Alleys and Cloisters, after the manner of the former. In this Church are 2 pair of Organs, having each of them 32 registers or keys: this Church also hath no less than 36 Altars, and a stately Door, by which they go into a large vault at the time of divine Orisons; This Church is higher than the inferior Choir, by 30 foot, and the Choir of that is so much higher than the Church. The pavement of the Church, as likewise of the upper, and lower Quires, is checkered with white and black Marble; In the roof of the Choir is painted the Sun, Moon, and Stars, with all the host of Heaven, in a most glorious manner, and on the Walls the portraitures of divers virtues, and some histories of St. Laurence, and St. Hierom, The seats are all made of precious wood, of divers kinds and colours in Corinthian work. On the South side of the Church is a fair Porch, arched and beautified with divers pictures; in this Porch is a clear fountain, built about with jasper and Marble, having 7 cocks and cisterns, where the Monks use to wash their hands, when they go to celebrate their divine Service, the pavement also of this Porch is checkered with white and black Marble.  
The Vestry is next, a stately place, all arched and paved as the former; The Chests, and Presses, and other places, where they keep their holy Vests, and Ornaments of the Altars, are all made of precious wood, and the walls covered with historical pictures. From this Vestry they ascend up many steps, unto the high Altar: The place where this Altar stands is 4 square, and paved with jasper of divers colours; in the same place are certain Oratories, built for great Princes to hear Mass in, which Oratories are distinguished into 4 little Chapels, and adorned both on the walls and pavement with chequered jasper; This place where the Altar stands, is 10 foot higher than the Church, and they go down from thence to the Church by certain steps (before the great Chapel) all of jasper. Through this Holy Place (as they call it) they go into the Reliquary, where are kept divers precious relics of the Saints (forsooth,) and shut up in their Boxes. The like Reliquary is on the South side also, full of rare monuments.  
On the one side of the High-Altar, is a little house, wherein is distributed the holy Eucharist, (a place of great holiness and devotion surely) on the walls are curiously painted 4 histories out of the old Testament, shadowing out this holy Sacrament, in the roof is portrayed the Rainbow in the Clouds, with many Cherubins and Seraphims about it.  
Between this House, and the High-Altar, stands the Sacrista, within which is the Custodia of the holy Eucharist (as they call it) This place is built upon 8 Pillars of jasper of a yellowish colour, with some veins of white; and is so hard and excellent that it cannot be polished, but with an Adamant. The Bars and Chapiters' wrought with flowers are all made of guilded metal; On the Bases which hang over the wreaths, stand 8 Statues of the Apostles, the other 4 stand in other hollow places thereabout. Those 12 Statues are cut and engraven with admirable Art, and are guilded by fire. The pavement of this Sachrista is laid with divers kinds of jasper, and wrought in guilded metal with Mesaik work. The two leave-dores of this holy Place, are made of the best Rock-Crystal included in guilded metal, and are so transparent, that the inner Sachrista or Custodia, wherein the Eucharist is kept, may easily be discerned; This piece by those that have seen it, and all other rare pieces in the World, is thought to be the most exquisite and admirable. The chief contriver of this curious Fabric, was that famous Architect jacobus de Frizzo, who spent 7 whole years in cutting and polishing those jaspers'.  
Now are we come to the High Altar itself, a work no less noble and artificial, built all of fine jasper and Marble, whereon are placed many Crosses, Candlesticks, and other precious Ornaments. This Altar is beautified with many curious Pictures, and four high places for the said Pictures, whereof some are higher than other. In the lowest, between two painted Tables, is the place where the Custodia stands; on each side of it are two Statues, representing the four Doctors of the Church, Hierome, Augustine, Gregory, and Ambrose. This Custodia is of pure jasper, and adorned with Flowers engraven in jasper of divers colours, upon which, as upon their Bases, stand all the other Statues, and Columns of green and yellowish jasper, with their Feet and Chapiters' of gilded Metal. The square Tablets upon the Chapiters', as also the Wreaths, and Borders, and Globes, are made of a more refined and particoloured jasper. What shall I say more? the whole Piece is composed of the richest jasper of several colours, with Metals cast and gilded.  
Next to the Pictures of the second High Place or Hollow, are two other Statues on each side, representing the four Evangelists. After the same order, on the third High Place, are placed on each side two other Statues, one of St. james, the Apostle of Spain; the other of St. Andrew, the Titulary Saint of the House of Burgundy. On the uppermost High Place are the Images of St. Peter and St. Paul. The innermost Sachrista or Custodia (as they call it) wherein the holy Sacrament, or Body of Christ (as they say) is preserved, is made with the greatest Art that can be devised: It hath four Pillars of the purest jasper, whose Basis and Chapiters' are of pure wrought Gold, and so are the Tablets, Borders, Wreaths, and Flowers, all about the Custodia: here and there also are placed many shining Emeralds. The feet of those Pillars are of the same Stone, engraved and inlaid with Gold in divers places. Three little square Pilasters, which sustain the feet of the other Pillars, are of Silver, and Gilt. The Groundwork or Foundation of the whole is composed of the same Stone, interlaced with Gilded Metal. The Tablets and Squares of the Pillars or Pyramids, are of the same Materials with the Pillars, the Champhering whereof is all wrought with Gold. The Pyramids are made of the richest jasper, of a dusky colour. The little Spears or Bulls on the top, are of fine wrought Gold. The Hinges and Borders of the two-leafed Doors, are Silver and Gilt. The Doors themselves are of Rock-Christal. That side of it towards the Church hath a large square Window of the same. The two other sides are adorned with vari-coloured jasper, and inlaid with pure Gold; with the very same Materials and Artifice is the inside beautified. In the midst of the roof hangs a precious Topaz, wherein is laid up the Consecrated Body of Christ (as they believe) enclosed in a Box of precious Arhate.  
We have seen the Church [which I affirm for truth is very transparent and bright in the darkest night.] Now follows a description of the Monastery itself: In the great Walk before the common Entrance into the Church, there is a Gate opening a passage into the common Porch of this Monastery; passing through this Porch, you come to a Tower where the Bells hang, together with a curious Clock, showing both the Natural and Planetary hours. This Tower is erected from the very groundwork of the Church towards the Monastery, and is answered by another right opposite; there is a way also from this Porch of the Monastery to a fair Parlour, for the resort of those who would have conference with the Monks. Next to this is a most stately and magnificent Staircase, with a roof and covering answerable. Next these Stairs adjoins a Chapel, where their Mass was celebrated whilst the Church was building; here is also a Closet, where the Records and Writings of the Monastery are carefully preserved. Through the same great Porch you pass into the Court of the Monastery, thence to the Vault, and so to another Court, where underground is kept all the Rain-water, which gathers together in that place. Betwixt these two, a fair Arch is erected, together with a Closet of excellent workmanship, where many necessary implements are laid up.  
From this Porch also there is a passage to the Porch of the Refectory, whereunto is adjoined a Closet or Wardrobe, where their Vestments are kept; which Closet and Porch also are Vaulted and Arched with a great deal of art and curiosity. This Porch is eight square, having eight Windows, by which all the Galleries adjoining receive their light. In the midst of that Porch is a pleasant Fountain, whose Conduits and Aqueducts are of jasper. The Refectory (or Dining-room of the Monks) is a most magnificent Piece. Next to the Chamber of Keeper of the Robes, is a way to another Chamber, for the entertainment of Strangers. Next this the Kitchen, with the Porch of it, wherein, besides many other commodities, are divers Fountains of hot and cold Water. To the Refectory is joined the Cloister of the Hospital, wherein are two great Cisterns. The Hospital itself is joined to this Cloister, whose Dining-room reaches to the Kitchen Porch. Besides these aforesaid Places, there are three other Houses, wherein are made and conserved all those things which belong to the Distillation of Waters. That Walk which leads from the Conduit to the Hospital, is for them that are recovered from their Diseases, to exercise themselves therein.  
From that great Porch aforesaid, is another passage to the Vault, where daily Orisons are said: Here are portrayed the Histories of the New Testament, from the Annunciation of the Blessed Virgin, to the second coming of Christ. In the midst of this foursquare Vault, or Cloister, is a pleasant Garden, distinguished into divers Beds and Knots most curiously; in the midst of it is a pretty Fabric of eight corners, representing the form of a Church, built of a black Stone, and adorned in the inside with divers coloured jasper. In four of the corners stand four great Giants, vomiting Water into four Marble Cisterns. In the midst of this Arbour lieth the principal Path of the Garden. Now from the said Vault you pass to the Chapterhouse, and another House like it. These two Rooms, together with their Porch, have their roofs set forth with most exquisite Pictures, and their Pavement chequered with white and black Marble; round about them are seats for the Monks, and each hath his sumptuous Altar. The way to the Monk's Cells is from the great Porch also, wherein by winding Stairs you ascend to the Prior's upper Cells, and other Chambers and Cock-lofts besides, all covered with Lead. The Prior's lower habitation is an excellent Building, all vaulted and arched, exhibiting divers Histories of holy Scripture, which are included in artificial Crowns and Studs, wrought with Flowers; the Pavement also is chequered with white and black Marble. The Prior's upper Cell is built towards the Northwest, on both sides of which are the Cells of the other Monks. The Chamber or Dormitory where the Novices lodge, joins to the Monk's Cells. The Monk's Beds are all in a row, over the Wardrobe or Refectory.  
We come now to the Library, which is seated above the chief Entrance to the Monastery; it is 185 foot long, and 32 foot broad, in whose arched roof is the representation of divers Arts and Histories; to which place is joined another Room for the use of the Library. The Library itself is distinguished into three Partitions: In the first and principal are painted all the Arts and Faculties, and at the foot of every one's Picture, all the Books of that Faculty, marshaled in seemly order, all gilt, and of the same binding. Here is to be seen a great Parchment-book, wherein are exactly expressed in their proper colours all kind of living Creatures which are known to be in the world. The other Partition contains nothing but ancient Manuscripts of Divinity, in Latin, Greek, and Hebrew, with the Pictures of the several Authors set before them. The third room is furnished only with Manuscripts of divers Faculties and Languages, the Authors whereof are in like manner expressed to the life.  
We come in the next place to describe the College and the King's Palace; these two take up the North part of the Building; their Porch is an open Gallery which lies before the Church, over against the great Porch of the Monastery. To this Porch is joined another, by which the Youth, who apply themselves to Learning, pass daily into a little Room to hear Matins and Vespers; this place is shut up with three Brazen Gates. In the great Court separating the College from the Monastery, is a common passage to the Schools, where are taught all Arts, but especially Law, Physic, and Divinity. This place hath its peculiar Courts, and Cloisters, and Galleries, to one of which adjoins the Refectory of the College, with its Porch; near the Porch stands the Kitchen, between its proper Court, and the Court of the common School; to which is joined the children's School, and their Refectory. On the North side, through a narrow Gate and Entry, is a Passage to the King's Palace. In the Porch or Entrance are three Mansions or Offices, with their Courts, built partly for those who oversee the Purveyance of Corn and Victuals, and partly for the use of the Kitchin. These Houses are joined together for the service of divers Tables.  
By the same Porch is a way to a fair Room, where the Nobles of the King's Bedchamber, the Captains of the Guard, with others of Noble rank and quality, do Dine and Sup daily. This way also you may pass to the Galleries, and other Offices belonging to Diet and Workmanship. Those Galleries round about contain other Chambers both above and below. On the same side is another Portal, by which they pass from the Palace to the lower Choir, Church, College, and Monastery. Near to this Gate is a Walk, where the King's Watch and other Officers use to meet. Towards the East side are lodgings for Ambassadors, which reach to the great Porch, and run out us far as the Palace: In the same Court are other houses for the Kings own use, and from hence by a Gallery through a stately Portal you enter into the Kings own lodgings built behind the Chapel, where you meet with an open Court, with Porches and Cloisters. On the West side next the High-Altar, is another Gate whereby the King passes to the Monastery, the College and other Offices of the Court; The King's Porch looks towards the North side of the Church. Hereupon the Church wall is curiously painted, the famous battle of Higuervela, wherein King john the second overthrew the Moors, and Saracens of Granado, which Picture represents the story most exactly, and shows both the order and manner of their Fight, with the several habits and weapons both of horse and foot, which were then in use. This Picture was drawn from the first Copy, which was made at the time of the battle in a fair Linen Cloth above 130 foot long, and found since by chance in the Tower of Segovia, which History the King caused to be painted again upon that wall for a perpetual remembrance of so noble a victory: This Piece is well worth the sight.  
In the last place we come unto the Garden, lying towards the East and South part of the Buildings. It reaches 100 (yards) in breadth, and is distinguished into many curious knots and beds, etc. Set with all kind of herbs and flowers, and watered with many pleasant Springs and Fountains; This Garden is much higher than the Orchard adjoining, and you ascend from hence thither by a walk of many stairs, set with trees on both sides.  
There are accounted to be above 40 Fountains of pure water within this Monastery.  
There are so many Closets and Keys belonging to this Monastery, that there is a special Officer appointed to be master of the Keys, which Keys are kept in a Closet by themselves, and are esteemed to exceed some thousands.  
The third part of this famous Monastery of St. Laurence, is possessed by 30 Monks of the Order of St. Hierom, whose yearly Revenues amount to above 35000 Spanish Ducats, and the rest goes to the King and his Family.  
To Conclude, it is furnished with so many Halls, Parlours, Dining-Rooms, Chambers, Closets, Offices, Lodgings, and other the second had begun this 〈◊〉 Work, he coming thither 〈◊〉 〈◊〉 of Lemos, and having showed him the plot, and disclosed his purpose in finishing so great a piece of Work, which would amount to an incredible Charge; he demanded the Earl to tell him 〈◊〉 what he thought of the Work? The Earl stoutly and with a 〈◊〉 Spirit answered the King, thus, Your Majesty, as You are the 〈◊〉 Monarch of Christendom, so are you reputed the wisest amongst Kings; now considering the great charge your Majesty is at in your Wars in Italy, in France, and the Low-countrieses, with the Great Turk, and elsewhere, together with your ordinary and extraordinary expenses, and the likelihood of Wars with the Queen of England: All these things considered, it would be a blemish to your Wisdom, if your Majesty should go forward with this Building, and the charges will make you sink before it be finished. The King replied that notwithstanding all his Wars, and other charges, He would go on with This, and hoped by the grace of God to see it finished, and to take pleasure and comfort in it in his life, (the which he did, and enjoyed it 7 years,) and that after his death it should be a Receptacle for his bones, and likewise for the Kings which should succeed him; to be for a Court in their lives, and a Sepulchre for them after their deaths.  
And now (Reader) you have had the true and exact relation of This Mighty Structure, which for Beauty and Riches, etc. may be worthily esteemed the wonder of the World (exceeding Solomon's Temple) in several respects, if it may be lawful to compare the True Church of the living God (which was a figure of the Heavenly Jerusalem above) with this, which (for all its Splendour, etc.) is but the Seat of that Black Prince, who hath here transformed Himself into an Angel of Light, or purpose by this means to delude (if it were possible) ever Gods own Elect. Thus by Captivating the astonished Senses with This Gilded Appearance of True Religion, and specious pretences of Christianity, for they only Garnish the Statue and Sepulchre of Christ, his Prophets and Apostles, etc. and at the same time murder all who teach their blessed Doctrine, and live their lives, (at least are setting Their examples before their view,) on whose charge the righteous blood of all the Prophets, Apostles, and Martyrs (nay of Christ himself) will most certainly be laid, (without a true repentance) when the glory of this Babylonish Synagogue shall be laid in dust, and driven like the chaff, before that great and terrible Tempest and Whirlwind of God's wrath, which is hasting on apace; and who shall abide This Day? Who shall stand when God doth This?   

CHAP. VI Camilton's Discovery of the devilish Designs and Projects of the Society of jesuits of late years.  
WHat Marcus Cato sometimes spoke concerning the Roman Soothsayers; that he wondered how they could forbear to smile upon each other, so often as they met, may not unfitly be applied to the jesuits: It is a wonder that one jesuit when he looketh upon another doth not straightway burst forth into a laughing outright, they being amongst themselves privy to such impostures practised upon the people. I speak not touching your simpler sort of jesuits, from whom these more reserved and closer practices of the Society are altogether concealed, either in respect they are not held wise enough (forsooth) to be acquainted with them, or that they are thought too devout to entertain them, or else in regard of their short continuance in that Society: for all such are so kept short through severity of Discipline, that not one of them except he be wondrous quick of scent, can ever smell out in the least measure what knavery is therein practised under a show of Holiness. My discourse only toucheth the prime and principal fellows of that Society, their Regent's, Fathers, Provincials, and Generals; all which, are so universally and jointly tainted with all manner of wickedness, but especially with Whoredom, Covetousness, and Magic, that indeed any reasonable man may think it little less than a Miracle, if a jesuit of this rank meeting such another upon a sudden, and beholding, as it were, another picture or lively representation of himself, should have power to abstain from laughing outright.  
I therefore thought it not amisi, considering the premises, to lay open to the world some particular passages, and practices of that Society, of the greatest part whereof myself have been an eye-witness, and some part whereof hath been related unto me by jesuits, whom I am able to name, and will undoubtedly nominate, if they shall but dare in the least manner to lift up their tongues against me, or to contradict what I have written.  
First of all then, at your entrance into any College of jesuits; especially, if it be situated in or near unto any large, and populous, and rich place. But alas, why do I say, if it be built there (seeing they have no Colleges in any poor, mean, or obscure place) At your first entry, I say, into such a place or College, take principal notice of the Porter of their Gate, and him you shall find to look like unto the picture of a very Charon, or rather a Cerberus; For the most part you shall observe him to be a man of very great years, or if he be younger, he is a fellow of most approved trust and secrecy. And this is the man, if any such there be, who is well skilled in all the mysteries of the jesuits Cabal, or reserved Divinity.  
In this fellows keeping is great store of apparel both for Men and Women of every degree and calling. And with this apparel do the jesuits, habit themselves according to the quality that every one findeth himself ablest to personate, and so practise wonderful Impostures in the World. For at sometimes being habited like Soldiers very gallant, they walk in the streets and highways, Whoring and Swaggering in the public Stews. At other times in the civil habits of Citizens, professing themselves to be of the reformed Religion, they pry up and down and listen in Inns, in Playhouses, in Taverns, upon the Exchange; and in all places of public meetings, wheresoever there is any frequent resort, what the people speak up and down concerning them, what consultations are abroad, what manner of Action is set afoot in any part. Another while, like Doctors of Physic, or of the Civil Law, with great Rings on their fingers, avowing and purposely professing themselves to be Papists; wheresoever they know any of the Common sort that is wealthy and hath sons, they devise some cause of business with them, and insinuate themselves into their acquaintance by strange fetches, and in Conclusion do advise them to bring up their sons in some School or College of jesuits, affirming that themselves have been educated by them, and that they have so profited under them, that (God be thanked) they never had cause to repent thereof: And sometimes again apparelled like Noblemen, and completely attended, they cause Coaches to be provided abroad, and frequent the Courts of Princes, as giving attendance upon Ambassadors of foreign States, and serve as Intelligencers to unlock the Cabinets of great Potentates.  
Nay further, I have known them to make show of being banished persons, and to crave collections amongst Protestant Divines, purposely to learn underhand what such men write against them: yea such were those men for the most part, who so miserably deluded so many Reverend men in many places by sinister ways under that habit, furthering the designs of their Society, and breeding disturbances in the reformed Congregations.  
But you will say unto me, whereto, I pray you, serveth so much women's apparel, or what is their end in depositing so much in the keeping of the Porter of their gate? Attend, and I will tell you: No Pander, that ever Terence or Plautus mentioned in their Comedies, was so nimble at the trade of winning pretty wenches, as are the jesuits at this day, but especially that Porter of their gate, whom I mentioned but now.  
For, that which the Confessors themselves are not able to wring out of them by Auricular Confession in their Churches and Chapels, this fellow knoweth how to win from them by flattering speeches, with wonderful pleasing and delightful toys, especially if he meet with a poor widow, or any such silly woman which sendeth her child to the College now and then for an Alms; or with some Landress, or Spinster; Whom so soon as this base Pander hath once but alured to come to his net, although her apparel be never so old and tattered, yet he hath gay Gowns enough in store, with accoutrements suitable, wherewith he can make her both trick and trim, which when he hath done, he knoweth how to convey her through many secret passages and byways to his Venerable Masters, the Fathers of the Society. And yet he never doth this in the day time, but near upon the shutting in of the Evening, and then they make away the whole night in Riot and Luxury, with Revelling and Dancing, the younger sort and Novices of the Society being kept far enough from Discovery thereof.  
For they have for the purpose certain Vaults framed like Chambers, and rooms under ground, as had those ancient Romans, who first devised their Stews in Vaults, whose inclination to all carnal lasciviousness was so great, and so brutish, that the Senate of Rome, fearing the just anger of their gods for the same, utterly suppressed those Lupanaria or public Stews.  
And thus much for the Jesuits Porter of their Gate: only I must not forget to tell you this one thing, that if any party who by chance shall come to the sight of such and so great a Wardrobe, do demand with admiration, what is the end or use of it, answer is made unto them, that it is the Wardrobe, reserved purposely for acting of Plays: but that is the least part of their intention to my knowledge.  
Moreover, when thou interest into any of their Churches, make account that thou walkest under an heaven of Iron: Bloody Mars is over thine head, not that Prince of Peace; below thee is the very pit of Hell, and a shop of Torments.  
I now do relate in good earnest, what mine own eyes have seen; At Prague in Bohemia upon the roof of their Churches are thousands of Iron Bullets, Whips, and Fire-Balls, such as the Bobemians use; upon the sides are placed pieces of Ordnance, with a great number of Muskets and Harquebusses, with Pikes and Halberds. In the midst, where the Arches meet, are great heaps of huge Bullets of stone. And the like preparation have they also made at Cracovia. Nor do I make question, but that upon due search their Colleges in other places, would appear as well provided.  
But some man may perhaps make question. To what end Religious men should make such preparation, or what need can there be so to do? I confess the matter at the first sight astonished me, and my best understanding was exceeding strange: but thus standeth the case.  
The jesuits know well enough, that the courses which they have taken formerly, and now every day do take, are so indirect and turbulent, as maketh them odious to all such as they live amongst; yea, to very Papists themselves, at least to the wiser sort of them, in respect of many things which they have done both tumultuously, and wickedly, wheresoever they have got footing in the least manner. For they have no regard of any, they spare not to root up the very Catholics themselves, so that they may pleasure the Pope's Holiness therein, though it were with the betraying of their Countries, and setting the whole Christian world in a combustion. And therefore because they are in daily fear to be massacred by those among whom they live, they make this provident and timely prevention by Warlike preparation.  
For indeed they are afraid (as I myself have heard them confess) lest it might befall unto them as unto the Knight's Templars, who notwithstanding they were forward enough to serve the Pope at all times, and as good Catholics as could be wished in the matter of Religion; yet for their too much Ambition and Covetousness, whereby they became insupportable, they were by consent of all Christian Princes, and not without approbation from the Pope himself, put to the sword all at an instant, and utterly rooted out almost in a moment; as sometimes were the Pythagoreans, those very jesuits in effect, among the Heathen, served throughout Italy, and the Provinces adjoining.  
Now the reason wherefore they do make choice to lay up their Arms and Munition in their Churches, is only this: For if when any Insurrection or rebellious tumult ariseth in a Province, the Papists come thither to help and assist them; by this means they have Arms for them in a readiness upon a sudden: but if any who are of contrary Religion come thither to do them wrong, or to steal any thing from them, they have Munition and Stones above-head, to destroy them withal before they be aware. And is not this (I pray you) the ready way to make the House of Prayer a Den of Thiefs?  
And yet by your patience, if you will but attend, I shall relate things more strange and horrible than these, in respect whereof, the things I have related hitherto may well seem tolerable, I may almost say innocency.  
Under the Pavement of their Church at Gratz, and elsewhere, to my knowledge, are Vaults and Buildings underground, whereunto there is no way but by stairs and steps: Here have they hoarded up (like to that Cacus whom Virgil speaketh of) all their Prey and Treasure, and do obscurely conceal a world of wealth: so professing poverty, not only with public consent, but also with incredible pleasure, suffering the same with admirable patience, and cursing to the pit of hell all such as are poor against their wills, as unworthy of so blessed a Cross.  
But as for this their Treasure, for the most part it is so contrived, that it is buried directly and perpendicularly under their greatest, and chiefest, or most eminent and highest Altar, and so they shall be sure, that when they chant Mass, they shall Sacrifice to Mars above-head, and to Mammon below.  
Now furthermore, in their Vaults underground they maintain a very strange Library, of Cords, Halters, Racks, Swords, Axes, Iron-pincers, Stocks, Torch's, Pillories, and several Instruments of Torture, wherewith and whereunto poor Wretches being tied fast, are joint by joint torn asunder, as many as fall into the hands of these Tyrants, who are far more cruel in this kind, than Mezentius or Phalaris ever were.  
Nor are they without a Devil's Coat, and a long Steeple-crowned Hat, with black Feathers, a jagged Doublet cut and slashed, Breeches puffed out and bagged like Bellows, down to their ankles, such as would even make a man affrighted to look upon them.  
But perhaps he that readeth this relation, will wonder to what end Religious persons, who profess themselves the Disciples and Followers (as they would have all men to believe) of our most meek Saviour jesus, should make such provision. I will resolve you this question also, if you please to attend.  
With such Instruments as these doth the Society captivate the understanding of their Disciples unto Jesuitical obedience; for if in the least matter they get any hint of suspicion against any of their Novices, that he will not be constant, or that he desireth to escape from them, and that he is likely to betray the secrets of their Society, they clap up such a Fellow in a fair pair of Stocks, and having macerated him a long time with hunger, and cold, and want of all bodily comforts; at the last they make an end of him with some exquisite tortures, and kill torments. I do not belie them, I write nothing but a truth. There was at Gratz, about three years ago, a young man named jacobus Clusseus, a Youth of an excellent and pregnant wit; this man did they lay hands upon, and miserably tormented him by whipping and scourging, for a matter of no moment, and because he told them plainly, that he would renounce their Society, and complain publicly (if ever he got liberty) for this and other such wicked dealing towards him, they clapped him up into such a Prison under ground as aforesaid, from whence he was never seen to come out again alive.  
Nor did any of us that were Novices make question, but that he was made an end of with most exquisite torments.  
And how many Women, think you, have been devoured and eaten up in the same Gulf? How many young Children slain? How many young Men, that have been sole Heirs of very large and ample Patrimonies, have been made away by them? I do not say, I think, but I believe, and am firmly persuaded, so often as shrieks, and cries, sigh, and most woeful lamentations, were heard in the night season, the hearing whereof would put a man into a cold sweat all over, and make his hair stand on end; though our simpler Novices believed them to be the Souls of some lately departed; it was nothing but the shrieks and moan of Children lately murdered, or then a murdering.  
Moreover, that the extreme and devilish malice of jesuits may be in nothing defective, they are accustomed, divers times, in those their Vaults under ground, to make the Devil very fine sport; putting on terrible disguises, they cause some of their Novices to be called down to behold their Tragedy, upon whom they will rush suddenly with an horrible yelling noise, to make trial (forsooth) of their courage and constancy.  
For if they find any to be timorous and fearful, they admit not such a man to the secrets of Magic, as accounting them cowardly and degenerate, but appoint them to some of the inferiors Arts: but such as appear to be of bold and undaunted spirits, they take special notice of them, and reserve them for serious employments.  
And yet they are not always successful for all this, as appeared by that which happened at Prague: For whereas there were five principal jesuits, who being habited as Devils, made sport with their Youth. It so fell out, That there was found to be a sixth in their company, before they were aware, and he questionless was a Devil indeed, who catching up one of the personated Devils in his arms, gave him such a kindly unkind embrace, that within three days after he died of it. The fact was common talk at Bake-houses and Barber-shops, and at every Table discoursed upon all over Prague.  
And yet for all that, the rest of them, as nothing amazed with this Tragical event, dare still, in an height of obstinacy, proceed in that most ungodly and devilish study of Magic.  
Now amongst that whole Society, the prime Man for a Magician is a French jesuit, whom the King of France himself had in so high estimation, That he admitted him not only to his Princely Table, but also to familiar conferences in private; concerning whom, the jesuits themselves did make their boast, That he had a Glass made by Art-Magick, wherein he could plainly represent unto the King whatsoever his Majesty desired to see; insomuch that there was nothing so secretly done or consulted upon, in the most private room of any Cloister or Nunnery of other Orders, which he could not easily and instantly discover and disclose, by help of this his Enchanted, or rather Devilish Glass.  
And indeed it was by the art and means of this Magician jesuit, that their Society was confident, That they should be able to draw on their side one of the most Potent Princes of the Empire, albeit a Protestant; forasmuch as he was observed to be somewhat delighted in the study of Magic.  
Now as for those whom they take in as Novices to be instructed in this way, they expound unto them those nine hundred Propositions, which Picus Earl of Mirandula published at Rome; as also the Book of johannes Trithemius, together with a Tract or Treatise touching Abstruse or hidden Philosophy, written by Cornelius Agrippa: Likewise Theophrastus, concerning the Constellations and Seals of the Planets; with the Steganographia of I know not what Abbot, and the Art of Paul to procure Revelations, meaning St. Paul, whom they affirm to have been instructed in the Art Magic, and thereby to have understood such high Revelations, and profound Mysteries.  
Yea, they blush not to affirm, that St. john was an excellent Magician: nor do they stick to say, That even our blessed Saviour Christ Jesus himself, was a most absolute and perfect Magician, as mine own ears hath heard it oftener than once or twice related by some of that Society, and such as I am able to nominate.  
And thus much for the jesuits Church; only take this direction along with you, Those Vaults and Rooms underground, which I mentioned even now, those secret Conveyances and Circean Dens, are for the most part contrived to be under the Choir or Cloister, not where the people do walk or stand.  
And now when thou shalt pass from their Temple into their Study, (for I will say nothing touching their Parlour, or Chambers, Refectories, or places of Recreation, instruction of Novices who are newly admitted, and the training up of other Scholars committed to the jesuits tuition; nor yet touching the method and order of their Studies) When, I say, thou shalt enter into their public Library, thou shalt find a most exquisite choice of Authors of all sorts, all of them most curiously bound up in Leather or Parchment, with Fillets of Silver or Gold: and as for such whereof there is daily use, they are laid in order upon Desks, fastened with Chains upon a long Table.  
But as for the Inner Library, that is only reserved for the Fathers of the Society; it is free for none but them to go in thither, and to borrow thence what Books they think good. Those ordinary Books are only free for the juniors of the Society, nor may they take a Sentence out of the rest without special leave obtained from the Regent.  
Moreover in this first Library are no Heretical Books, (as they call them) but only the Writings of most approved Authors, and Catholics all, for they hold any other unworthy to be placed amongst them, as fearing perhaps they should infect the rest.  
Look therefore upon thy left hand, and there thou shalt see the wretched Books of Heretics, (as they term them) standing all in Mourning for the faults of their Authors, bound up in black Leather, or Parchment blacked over, with the very leaves thereof died in black.  
Of these, not one of the Fathers themselves may make choice or use, without leave obtained from the Regent beforehand: but your inferior jesuits, and younger Novices, may not be so bold as to desire the sight of any one of them, except he will beforehand, with all virulency and bitterness, rail upon and disgrace the Author whom he desireth to see, by some infamous Libel, and scurrilous satirical Verse or Writing.  
In the midst of these several Libraries is placed a Study, being divided into many Seats, distinct and separate one from another, with a blue covering; On the right side whereof sit the Fathers, on the left the Undergraduates, who have already taken some Degrees upon them. The other Novices, or Fresh Men (as we call them) sit mixed with the Fellow-Commoners, that they may take notice of them, and every man in his turn beat into them by continual discourses the sweetness and excellency of the Order of jesuits; especially into such as are of the richer sort, or wealthy Heirs.  
I will say no more at this time as touching their Studies, but I will describe briefly the manner of the Visitations which every Provincial maketh, because it is a point, which, as I think, and for any thing that I ever read or heard, hath been never hitherto divulged by any.  
Now▪ every Provincial taketh his denomination from the Province, or Kingdom rather, which is committed to his Charge and Oversight. His Place is to visit the several Colleges, to take an account of their Revenues, and oversee their Expenses exactly and punctually; to take notice what Noble Personages commit their Sons to the tuition of the Society, and how many they are in number? Whether there be not yearly an increase of Scholars, as also of their Means and Revenues? Whether there be any converted from Protestantism, and how many such?  
If there be no such thing, or if the Popish Religion have lost ground, or if there be any decrease of their Wealth, he sharply reproveth their sloth and neglect, and chargeth strictly, that they make an amends for the wrong they have done, and loss they have received in this case. But if they have bestirred themselves bravely, and converted (as they call it) or rather perverted many Souls to Popery; if they have been frugal, and scraped wealth together, he praiseth them very highly, and extolleth them to the skies. Moreover he demandeth what is the opinion of the neighbouring Heretics concerning them? What be the projects of the Nobles? What meetings they have? How many? and where? What they consult upon? What they resolve to do? Whether the Heretical Princes (as they term them) delight to live at home or abroad? To whom they resort most frequently? What is the several disposition of every one of them? In what things he is observed to take most delight? Whether he take any care of his People or not? Whether he be a Religious Prince or not? Or rather, whether he be not a man who delights to take his pleasure in Drinking, Wenching, or Hunting? Whether he have have any Catholics about him, or that are near unto him? What the People report abroad concerning their own Princes? Whether the Churches of the Adversaries be full of resort or not? Whether the Pastors of those Churches be learned and diligent men in their Place and Calling, or otherwise lazy Lubbers, and unlettered? Whether the Profession of Divinity thrive in the neighbouring University of Heretics? Whether their Divines maintain frequent Disputations, and against whom principally? What Books they have published of late, and upon what Subject?  
To these, and sundry such questions, if the Regent, and the rest of the Fathers do answer punctually, he doth wonderfully commend their industry and vigilancy.  
If he find them defective in answering to these or any such demands, he reproveth them sharply, saying, What mean you, my Masters? Do you purpose, like lazy Companions, to undo the Church of Rome? How do you suppose your slothfulness in these weighty affairs can be excused before his Holiness? How is it that you presume to take these Places upon you, and to manage them no better? What or whom are you afraid of? Why do not you buckle up yourselves better to your business, and perform your places like men? These things (if you had been such men as you ought to be) had not been to do now: These things should have been done long before this time. Do you observe the incredible watchfulness of the Heretics, and can you be lazy? And with these or the like speeches he wheteth them on to their duty.  
At the last, he enquireth as touching the Scholars, Fellow-Commoners, Novices, and the rest, How many they are in number? How much every one hath profited? To what study or delight each one is inclinable? Whether there be any one amongst them that is scrupulous, or untractable, or not a fit subject to be wrought upon? For he adjudgeth every such an one sitting to be removed from the Study of Divinity, except he have been very well exercised in the Disputations in Schools, and have a very great and good conceit of their Religion beaten into him. Moreover he enquireth if they have any one in the College, who can be contented, for the advantage of the Catholic Cause, to undertake any laudable attempt, and to spend his blood in the Cause, if at any time necessity shall seem to require it.  
And at last, he sendeth away all these Informations, being sealed up, unto the Father General at Rome, by whom they are immediately made known to the Pope himself, and his Conclave of Cardinals: And so by this means an order is taken, that there is no matter of action set on foot, nothing almost consulted upon throughout the whole Christian World, which is not forthwith discovered unto the Pope, by these Traitors, that lurk in every State and Kingdom. Also it is not to be omitted, that the jesuits are translated by their Provincial from one College to another, and that for the most part once in three years, that so the Provincial, out of their several discoveries, may attain to unlock all the secretest Cabinets of the Prince and State where he doth reside.  
In the last place I will add, instead of a Corollary, some strange and wonderful devices of the jesuits, which being but of late newly hammered in the forge, they have earnestly endeavoured, yea, and at this day do labour, tooth and nail to put in practice by public consent, for an Innovation to be made both in the Church and State throughout the whole Roman Empire. To this end, their chief and only aim is, how to set the Princes of the Empire together by the ears, and by taking off some of the Principal Doctors of the Church, to bring the tyranny of the Spaniard, and the Primacy of the Pope, into Germany. Concerning which very project I have heard the Provincial Del-Rio himself, discoursing sometimes, whose plots and Machinations, were such as follow. In the first place (saith he) care and pains must be used, to estrange the affections of the Princes of the Empire, one from another.  
Now the means (said he) to effect that, is to work upon their contrariety of opinions, in matters of Religion: And for this end let the Emperor be incited to make a Declaration, that he will not grant liberty of Conscience in matters of Religion, except there shall first be a restitution made of such goods, as were taken from the Clergy upon the Treaty at Passaw: for this is a point whereat they will stick assuredly, and deny it.  
Let the Emperor thereupon send his Princes, and demand the same of the Cities of the Empire. They will either obey or deny: if they consent and obey, all is well: if they refuse, let him proclaim them Rebels, and expose them to be seized upon by the next neighbouring Princes, but still let the matter be so carried, that he be sure to oppose a Lutheran and a Calvinist, the one against the other.  
Moreover, some device must be found out, that the Duke of Bavaria may fall foul either upon the Elector Palatine, or upon the Duke of Wittenberg, for than may the Emperor be easily won to proclaim him Traitor whom the Duke of Bavaria shall distaste, and all means taken away of making pacification either with Papist or Calvinist for them; besides, thereby will be raised unreconcilable divisions in the Empire, never to be quenched before an highway be made for the accomplishment of our desires. For the further ripening of which Design, the jesuits unbethought themselves further of this Stratagem. It will follow (say they) necessarily, when any City of the Empire shall be proclaimed rebellious, that every several Prince will be more ready and willing to serve his own turn upon the spoil thereof, then to admit any other that shall be emulous of the same booty to prevent him. This for the Generality. More particularly yet, means must be found out, to set the Princes of Saxony at difference, that their strength and power may be broken, or at least weakened.  
Now that may be most conveniently effected thus: first, if the Administration of the Primacy of Magdeburg, which now is vacant, be given to the Bavarian Elector of Colen, neither the Marquis of Brandenburg, nor the Duke of Saxony, will easily grant their consents thereto.  
Secondly, if that succeed not according to our desires, there must be some cause pretended, why the Duke of Saxony either doth seem worthy, or aught to seem worthy to be removed from the Electoral Dignity. For, if in times past, the Princess of the Empire cast down Wenceslaus, from the Imperial Throne, because they had adjudged him a negligent Prince: surely the Emperor may take as just an occasion, to remove, from the Electoral Dignity, the Duke of Saxony, who is drunk every day. And in this respect, let his Imperial Majesty restore and confer that Dignity, upon the house and family of the Duke of Weymar. And because these Princes are yet under age, let the Administration of that Electorship, be committed to Henry of Brunswick, a learned and vigilant Prince. This project being once set afoot, cannot choose but beget infinite distractions, throughout all Saxony, so shall it come to pass, that they shall waste and weary themselves one against another, and by that means, become utterly unable to withstand a common foe, when he shall come upon them.  
And as for the Marquis of Brandenburg and them of Pomerania, let means be used to move the King of Poland, who is the Emperor's kinsman, to covenant with his uncle the King of Swethland, that they two shall invade and divide Prussia, and Canton the same: which thing the Marquis of Brandenburg will oppose with all his powers. Now as concerning the Landgrave of Hessen, he must be urged and solicited daily to divide the inheritance equally with his uncle Lodowick, and to resign the government of Hertsfield to the Bishop of Wirtzburg: if he refuse to do so, let him be proclaimed Rebel, and let his inheritance be assigned unto his uncle Lodowick.  
Moreover, as for the Duke of Wittenberg, and the Elector Palatine, they two may with ease be set together by the ears, if the Duke be commanded to make restitution of some Religious houses, or otherwise upon his refusal be proclaimed Rebel, and some neighbouring Monasteries be assigned to the Elector Palatine, and amongst them one especially, which he hath been observed to have aimed at long ago.  
And these be those kill projects of the jesuits, which I have have heard from their own mouths, not without admiration even to astonishment, and they have many more of like sort, all which I do not at this present remember.  
Moreover, there hath been a Consultation among the jesuits to send abroad some bold Assassinates, who by Poison or by the Pistol, may cut off the Principal Doctors of the Reformed Churches, fellows who are so absolute Masters in that trade of Poisoning, that they are able so to infect Platters, Saltsellers, Basins, Kettles, Pots, and Caldrons, and such like vessels of ordinary use; that albeit they shall be ten times over-washed and wiped, yet shall they retain the power and infection of most deadly and speeding poison. Wherefore, I humbly advise all godly and Religious Governors and Ministers of the Church, that hereafter they be wary, and cautelous how they trust any, but such as of whose fidelity they have had sufficient trial.  
And these things could never have fallen within compass of mine understanding, nor ever did, before such time as I heard them from the Principals and Heads of the Society of jesuits, together with many other particulars, which I held myself bound in Conscience to reveal to the world, for the good of my Country, and of the Church of Christ.   

CHAP. VII. The reasons why this Gentleman left them, and turned Protestant, and the miseries he suffered by the jesuits and others, before he arrived into England.  
THough I had not yet attained to the years of a man, yet I was still (as all are by natural inclination) well affected to my native soil, which the jesuits perceiving (though they suspected not any thing to the contrary but that I would continue a Catholic) they declared daily to me how much I was obliged to God, for delivering me out of the bondage of Error and Heresy in my very infancy, and dissuaded me withal from conversing with any of my native Country, which were not of the Church of Rome, upon pain of being Anathematised, and rejected out of the same holy Catholic Church. And when they heard of the decease of my Grandfather and other kindred, they charged me not to wish a requiem to their Souls, because they were Heretics, and so by consequence are damned in Hell, and commanded me to pray to the Virgin Mary, and to all the Saints in heaven for the rest of my surviving friends, that they might at length become Proselytes to the Roman faith and obedience, I gave them the hearing with patience; but when I came to be of the age of 18 years, or thereabouts, I began to read the sacred Scriptures in secret, and being curious to know the grounds of the differences between the Protestants and ourselves, viz. of the Pope's Supremacy, the real Presence of Christ in the Eucharist, the Indulgencies, Pardons, and profits of Purgatory, with the Pope's Authority to set up and depose Kings, (for, nitimur invetitum semper cupimusque negata; we have a very itching desire to that which is most strictly forbidden us, which we had from our grandmother Eve.) I began to inquire into and examine the lives and courses of our jesuits and Priests, and besides, I supervised the Letter of Dr. Hall and Mr. Bedel, which I found in my father's Study, etc. And after I had conferred one thing with another, I found more resemblance of Probability in the Protestants Religion, than in our own; Besides I never found any pregnant proof that they could allege out of the Scriptures that the Pope was the only Head of the Church Militant [nor that the Apostles of Christ were commanded to exercise any Spiritual or Temporal Jurisdiction over each other, but directly to the contrary, and least of all, over all other Dominions in the World.] Nor could I ever find they had good authentic Arguments for Purgatory, Indulgences, holy Grains, Medals, etc. As for the real Presence of Christ in the Eucharist, I could never obtain a full liberty from my reason to believe it; And as for the Pope's Bull (for which each person from 7 years of age and upwards gives 12 pence to his Catholic Majesty, by virtue whereof he may eat any gross meat (called grossura) with eggs, milk, butter, cheese, etc. on Saturdays, and such like days; I perceived this to be but a trick of State-policy of the King, to fill his coffers, the Pope giving him way, and sharing with him in the profit;  
Now touching their Miracles, they pretend to be daily done in Spain, Flanders, Italy, and other parts, (though inquisitive about them, yet) I never could see any. And as for the holy Crucifix, which is in the Suburbs of the City Burgus, which they show to great Personages, with as much devotion as if it had been Christ himself, telling them, that his Hair and Nails do grow miraculously, which they cut and pair every month, giving them to Noblemen as holy Relics, forsooth, I judge it a thing incredible, and thereby all their pretended Miracles to be but mere Impostures. As likewise the grand Miracle of Hermana Luisa, the Nun of Carrion, who for twenty years' space hath lived by the bare receipt of the Host, which if any could believe in truth and reality, argues, in my opinion, a very sottish Credulity. And infinite other Miracles and Relics which they have, I have found to be mere Cheats and Cozenages. As also their Masses for the dead, and delivering of Souls out of Purgatory, by saying Mass for them on a Privileged Altar. Nay, some of them make Spells of their Relics, as Peter Godfrey, that Priest of Marseils, (famous for infamy) who was burnt not many years since, for bewitching the principal Ladies of that Province; for instead of Agnus Dei, and other Relics, he gave them Enchantments, whereby they might fall in love with him, (of which you may read at large in the French Tragical History.)  
Moreover, I examined the cause why the Pope should beautify Garnet and Campian, with several others, as Saints and holymen, and could find no manner of colour and ground, except it were because their Souls were so frightfully black with the Gunpowder Treason, that they were in danger to terrify all the Devils Guests of that Generation; and therefore to abate of their dreadful aspect, he painted them, and of black made them white Devils. For the jesuits themselves confessed to me, witness Father Bently and Father Freeman, the one Minister of the College at St. Omers, the other, one of the Masters of the Schools) that the Legend of Miracles of their Saints is, for the most part, false; only (said they) it was made with a good intention (forsooth) and that in this particular it is not only Lawful, but Meritorious to lie and write such things, to the end the common people might, with greater zeal, serve God and his Saints, and that otherwise there would be no means to govern them, and especially to draw the Women to good order, being by nature more facile and credulous, and for the most part addicted to novelties and miraculous events.  
Likewise I detested that Doctrine of theirs as abominable, viz. That it is a very meritorious thing to Kill or Depose any King or Prince who is Excommunicated by the See of Rome.  
Likewise the discontent of my Father after his death, and his ●etters to his Brother in England, gave me to understand, that the Roman Faith was not the surest way to Salvation. [What this Gentleman's meaning is, I cannot certainly tell, I have writ his own words verbatim; I suppose his Father walked after his death, and related several things that evidenced a disturbed mind, upon the account of the Catholic Religion, etc.]  
Likewise these most abominable dealings that are used at the Election of their Popes, being chosen, for the most part, by favour and money, their Predecessors being extinguished by poison and villainous means, and for which end the King of Spain hath Ambassadors continually employed at Rome, which confer great largesses of annual Pensions, to inflame them to nominate him Pope whom he pleaseth. The like doth the King of France by his Ambassadors; but the Spanish Indian Oil for the most part greaseth home to the purpose: For when the Spaniards saw the King of France to invade the Valtoline in the year 1624., that the Pope took his part as one of his Creation, they began to cast out Libels, and set them upon the Pasquil of Rome, threatening the Pope with a sudden end if he did not recant; which he did, for fear the Spanish venom might operate in his stomach.  
Likewise the detension of the Kingdom of Naples from the Pope confirmed me, that the Spaniards were, and are little better than Atheists, only making use of the Pope for their own particular, ambition, and ends, as to confirm and establish him in unlawful Monarchies, and under colour of Religion to make Subjects become Slaves.  
Moreover Charles the Fifth sacking Rome, and with his Army besieging the Pope in his Castle of St. Angelo, was to this particular end, to confirm him Emperor, and to colour and maintain all his unlawful Usurpations.  
Likewise it confirmed me in the Protestant Religion, to see how Flanders and other parts, the Jesuits, Friars, and others, before they enter their Colleges, Monasteries, and other Religious Houses, to be Probationers only for a week or a month, their Friends, Parents, and others give them a good sum of money to spend in Alehouses, Taverns, and other profane Houses, for to take their farewell of the world; of which I was an eye-witness both at Antwerp and Douai.  
Likewise it confirmed me in the said Protestant Religion, to see Protestants with whom I conversed, so modest, religious, and honest, quite contrary to the report of the Jesuits, who make them worse than Devils. All which I having well considered, and also observing the cozenages and impostures of the Jesuits, Priests, and Monks in St. Omers, Douai, Flanders, Spain, France, and elsewhere, my Father being dead, and I at my own disposal, I came for England, where intending to declare myself a Protestant, I was advertised by some great Personages of Authority in this Kingdom, to keep my resolution for a time, that so I might the better discover the Plots and Stratagems of our Adversaries, and hereby do my Country far greater service.  
Whereupon I straight made my repair to the Court of the arch-duchess, where being suspected as a Spy, I was in great danger of my life, by the negligence of some who had employed me; I had forthwith been imprisoned, had not Earl Gundamor interceded for me, who never could be persuaded that ever I would turn Protestant, being so long confirmed in the Romish Religion. But I would not let any occasion overslip me, but taking the best opportunity time did then allot me, I directed my course for England.  
Where after a quarter of a years abode, I was sent back again into France, having my residence at Paris, where I gave intelligence to some great Personages of this Kingdom: and sending Letters by my Man for England, he being bribed by some of our Land, (whose names I here spare) they were intercepted and delivered to a Sorbon Doctor, Dr. Matler by name, whom the Letters partly concerned. (Now at this very time one Smith, Nephew to the Bishop of Chalcedon, stayed two months in Paris, on purpose to have killed me.)  
This became an occasion of great affliction to me, for being by him discovered, my Pension from Spain was debarred me, and forthwith the Jesuits and Priests banded themselves, and conspired against me, and caused my Host to imprison me for some Moneys I owed him, where I suffered for six months' space; receiving Letters from my Mother in Spain, (who persuaded me to fix myself either in Naples, Milan, Sicily, etc.) and several visits from the Fathers, (who could not well tell what to conjecture of me) I entertained them with all outward shows of favour, etc. till my Mother had paid my debts with my own Pension, and being freed out of Prison, I showed them a fair pair of heels, and in stead of going towards Spain or Italy, I bent my course towards England, taking my journey towards Rouen and Deep in Normandy; and finding no Shipping at either places, I bent my course for Calais, taking my journey by a Town called Arks, or Arka, where lodging at an Inn, I (with a fellow Companion) was robbed by Soldiers, and in extreme danger of our lives; and being escaped that difficulty (blessed be God) I soon fell into a greater; for being embarked in an English Vessel newly come from Dover, there being five or six Papists in the Ship, bound with me for England, it happened that some of them knew me; and understanding that I had left my Pension, etc. feared that I had no good affection to the Catholics in England, and therefore they accused me as a Spy against their State: Whereupon the Captain of the Ports committed me to Custody, and the Serjeant-Major of that Town cast me into Prison. I began to manifest my innocency; but he told me I was false, and was accused by Angels, (meaning the jesuits) and presented me to the Rack to extort Concessions from me, where I was kept in a Cage or Dungeon, remaining under seven Locks, for the space of three days, without any food; my Bed was Straw, which had not been changed in ten months, without any cover; as for my Shirt, I never had any variety, my hair grew wild and savage-like, my Companions were thousands of Lice and Fleas, and in this misery I continued near ten months. And to augment my misery, Father Baldwin, with the rest of the English jesuits in St. Omers, not only sent, but came themselves to Calais, to persuade the Governor for my continual restraint during my whole life. The jesuits in England also hearing of me, writ Letters to Calais to the same effect.  
At length I perceived my life was the mark they shot at, (they not long before having determined to hang me for a Horse-stealer) had not the truth been discovered by one Carpenter, the King of France's Advocate-General, and one of the Politest Wits for Law in the whole Kingdom, whose hap it was at that time to be in Prison with me.  
To be short, several Persons of quality hearing of my misery, interceded with the Governor in my behalf, (as my Lord Mountroy, who had been taken Prisoner at the Isle of Ree, Colonel Grey, Mr. Walter Montague, the Governor of Pontsel, who was my Lord Mountjoy's Conductor) but all in vain: Nay, the King of Denmark's youngest Son, coming by Calais at that time, 〈◊〉 〈◊〉 〈◊〉 land, did the same; as also Sir Edmond Ver●●●● and Mr. Hawkins, the Kin●● chief Agent did the same, but none could prevail; only they relieved 〈◊〉 with Moneys, which the Jailor for the most part got from me, threatening to keep me more recluse if I did not give him the better half▪ and there passed not one person of note by, but (for his own lucre's sake) he acquainted them with my case. At last, through the great Providence of God, one Mr. Scipio Intima, a Gentleman of Friezland, came that way, (who had been my fellow-prisoner at Paris) and he never left soliciting, till he obtained leave of the Governor that I might have an equal Trial by Law, which before this I could not obtain, and so got leave, that the King's Advocate might be my Counsellor. All which being granted, (through great importunities) my Advocate began to write the occasion of my unlawful detention, with a Petition which he sent, drew up, and presented to the High Court of Parliament at Paris, where the Parliament commanded all my Adversaries and Accusers to be personally cited before them. My Advocate did likewise challenge the Law of the Kingdom, which is, that no Malefactor can be kept in prison above three months, but he must have either the Sentence of life or death to pass upon him, unless it be for Treason against the King's proper Person, I having continued a long while in Prison contrary to the said Law. All which was so well pleaded and alleged by my Advocate in my behalf, that there was no accuser to prove any thing against me▪ so that the High Court of Parliament declared me innocent, and condemned the Serjeant-Major of Calais, and the rest of my Adversaries, to the reparation of Honour, Damage, and Interest; and so forthwith I was set free. Thus giving Almighty God hearty thanks for this his gracious deliverance, in freeing me from the hands of these infernal Monsters and bloodsuckers, (and at such a time when all hope was fled and gone) and of their Faction, I forthwith embarked myself, and came into England, with full resolution never to depart out of it; beseeching God to make me a worthy Member of his Catholic Church of England, unto whose sweet embraces I happily arrived, after very many persecuting afflictions and miseries thus endured.  
And now, courteous Reader, thou hast had a view of my Travels, Observations, and Miseries, which it pleased God I should endure abroad; in the Narrative of which, I here vow to God (in whose holy presence I am, and most in another manner shortly appear) I have not written any thing, but what for the most part I have been an eye-witness of. So beseeching God to keep in true faith, concord, and unity, this our Kingdom of Great Britain, France, and Ireland, (together with all Protestant Dominions) I rest an humble Suppliant at his Throne of Grace, that the end of all may be Gods everlasting Glory, and his true Churches eternal Peace and Rest.   
FINIS.