THE BOY OF BILSON: OR, A TRUE DISCOVERY OF THE LATE NOTORIOUS IMPOSTURES OF CERTAIN ROMISH Priests in their pretended Exorcism, or expulsion of the Devil out of a young Boy, named WILLIAM PERRY, son of THOMAS PERRY of Bilson, in the County of Stafford, Yeoman.  
Upon which occasion, hereunto is premitted A brief Theological Discourse, by way of Caution, for the more easy discerning of such Romish spirits; and judging of their false pretences, both in this and the like Practices.  2. Thes. 2.10, 11. 
Because they received not the love of the truth, that they might be saved. For this cause God shall send them strong delusion, that they should believe a lie.  
AT LONDON, Imprinted by F. K. for William Barret. 1622.   

TO THE CHRISTIAN READER.  
BEing acquainted with the mind and purpose of the Author of this ensuing Treatise, and having thereunto added those other Pieces (unto which I am no stranger,) to make the Narration complete, as concerning the Boy of Bilson: I thought it my duty, after much solicitation, to communicate the whole in print; and so to make it iuris publici. And this (as I thought) these very times did exact. For now the Popish Priests have so cauterized their consciences, and rubbed their foreheads, as that they take delight, and blush not, daily to forge and coin most monstrous 
* Witness (among many others) their fresh Master-lye, touching the supposed Apostasy of the late L. Bishop of London.  untruths; all to support their drooping and dropping Cause. Since therefore their appetites are so well whetted and set on edge (by what 
* Perhaps the same that one of them hanged about the Boy's neck. vid. pag. 63.  Stone we may easily guess, it being their due reward,) as that they make no bones of whatsoever is set before them; to stay their stomaches a while, let them be chewing this bit, (which otherwise they shall not now eschew,)  quam falsa dicendo & scrthendo voluptatem ceperint, eandem vera legendo & audiendo amittant.  
Here then (good Reader) in the first place thou hast a Treatise professedly written for a Discovery of, and a Caution against the enueagling projects of Romish Priests, chief in that one particular, viz. their pretended Priestly Exorcizing and expolling of Devils out of bodies possessed. By which thou mayst judge, whether these Mirabularies deserve not the reputation of the varest Mountebanks of these times. Next follows, A faithful Relation (for so they name it) made by these Priests, touching their proceed with the Boy: which they did purposely write and disperse, 
Vide pag. 45.  To the end (as they profess) that all indifferent minds may magnify and praise Almighty God, that hath left such power to men, etc. such (for sooth) as they had, in Exorcizing and conjuring the Devil within that Boy, being their supposed desperate Demoniac. Which glorious work of theirs when these Roman Aruspices shall, at their next interview, recognize, 
cie.  Mirabor si non riserint. And that so much the rather, after they have perused the Remain of this Book, in which the Event and success of the whole business is truly related; and their formidable Mormo proved no other than an Apish Cobalus. Whereby it will also come to pass that these Catholic Gentlemen (for so they style themselues, albeit by their 
* See their descriptions in this Book. pag. 63.64. etc.  outward garb one would rather suspect than for Serning-men & attendants on such persons, nè quid gravius) shall be so clearly convinced of palpable Quacksalving, as that a very mean Herald, knowing the house they come of, may blazon their Arms; and so expose them unto shame and laughter.  
But I will not entertain thee (gentle Reader) with any longer parley in the entrance, after that I shall put thee in mind of that sound advice, which an Heathen Philosopher long since prescribed (but never so necessary as now, when Popish impostures are so rife,) viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Ipicharmus.  Which may be thus englished; Be wise, and be not hasty to believe. which precious Amulet I commend unto thee, and All of us to the rich mercy of our most gracious God.  
Ryc. Baddeley.   

THE GENERAL HEADS of this Book.  

I. A Discourse, by way of Caution, concerning Popish Exorcizing of unclean spirits. Pag. 1  
II. A Relation made by certain Romish Priests, and by one of them dispersed; wherein they magnify the power of their Exorcism over the devil, in the Boy of Bilson. Pag. 41  
III. A description of the admirable guile and cunning of that Boy, in counterfeiting himself possessed of the devil. Pag. 55  
IU. The means and manner used by the R. Reverend Father in God THOMAS Lo. Bishop of Coventry and Lichfield, for discovering his dissimulation. Pag. 56  
V. The two examinations of the Boy, taken before the said Reverend Father; together with his plain and direct Confession of the whole Complot and Practice. Pag. 61, 69  
VI The Success and event of all, showed in the Boys (first) private, and (after) public Acknowledgement made before the whole County, in the Summer-Assizes held at Stafford this present year 1621. Pag. 72    

Faults escaped in some Copies.  
Pag. 14. lin. 2. read, will you so. p. 25. l. 11. r. the third point. p. 28. l. 14. r. Adjuration. p. 33. l. 6. r. to prove. Besides, mend the numbers of the Pages, in the letters E. H. I.   

A DISCOURSE CONCERNING Popish Exorcizing.  
A Miracle being (as Divine learning doth teach) a Work of Omnipotency, fare exceeding all natural power of any Creature, is the broad Seal of Almighty God, for the confirmation of Truth: which whosoever shall dare to counterfeit, must needs be guilty of no less than high Treason against the supreme Majesty. Necessarily therefore will it concern, as in special those that take upon them the Office of working Miracles in these times, to fear and tremble at such dangerous impiety; so also in general every Christian and religious Soul to beware, that he be not circumvented by any forgery in this kind, and thereby drawn to admire and esteem, as the finger of God, the lewd and ridiculous jugglings of wretched men. For which end I have adventured to set down certain Advertisements, whereby others may be reasonably directed how to discover & avoid such kind of Popish delusions.  

The first Advertisement; Against a false Proposition of the Romanists, who make the use of Miracles to be a perpetual and necessary note of the Catholic Church.  
THe Proposition much insisted upon and pressed by Bellarmine, Coster, Valentian, and other jesuites, is, that the use of Miracles is a necessary, perpetual, and profitable Character and Note of the true Church of Christ, aswell in these Times as it was in the Days of the Apostles. This we are warranted to call a false Proposition. First, because that Gift cannot be called perpetual, which ceased by little and little; 
Chrysost. Aug.  insomuch that Saint chrysostom and Saint Augustine, could say of their own times (which bordered near upon the Days of the Primitive Church) that diverse kind of Apostolical Miracles were then ceased. How much less therefore can this Power be expected in these latter Times, of which the Romanists own Bishop (who Rued in the days of King Henry the eight, and whom they have magnified with the Title of a Martyr, that is, a Witness of the Truth) did avouch, saying, 
Ich. Roffens. Episcop. cor. Luth. de Capt. Bab. c. 10.  The promise of God touching Miracles, God would not have to be perpetual in his Church.  
Secondly, if they were necessary (especially) for the confirmation of the Doctrines of Faith, as the Romish Priests do in their Exorcisms profess; then would not S. Gregory, the first and greatest Pope of that name, have held them necessary only for the first begetting, breeding, and nourcing of the Church: 
Greg. hom. 49. in evang.  Even as (saith he) the watering of plants is necessary, when they are first planted, which, after they be come to growth, will be of no use. Which sentence of S. Gregory, did peradventure draw the like Assertion from the quill of the jesuit Delrio, 
Delrio Ics. Disq. Mag. Tem. 2. l. 4.  saying (although somewhat mincing it) For the establishing of the Faith, there is now little necessity of Miracles, or none at all. But more thorrowly their said Bishop, who holdeth them not necessary, but for the time of the birth and breeding of the Church. 
Roffens. sup.  Whereunto (to forbear any further search after Witnesses) their jesuit Acosta accordeth; 
Acosta Ies. de salut. judor. l. 2. c. 〈◊〉  There being a difference (saith he) between the primitive Times and these Days wherein we live, for what need we any confirmation by Miracles? So he.  
Thirdly, touching the profitableness of Miratles in the latter Ages of the World, Saint chrysostom durst say, that it is more profitable to want them; 
Chrysost. as he is alleged by Acosta. ibid. c. 2.  it being a matter of greater worthiness to believe without them. Yea, their own Preacher, entering into this contemplation, taught publicly, 
Stella in Lue. 11  that Miracles now would be rather an hindrance unto Faith. And I cannot believe he spoke without book, seeing that our Saviour Christ (as Saint Augustine observeth) hath given us a caution, 
Aug. Tract. 13. in loh. 3.  against these Miracle-mongers, 
Mar. 13.5.  willing us to take heed that we be not deceived. Whereof their jesuit will give us some reason, even, 
Acosta Ies. de temp. noviss. l. 2. c. 19  Because that in the time of Antichrist it will be hard to discern true Miracles from false. Where then shall a Christian cast Anchor in so great danger of seducement by Antichristian Miracles? the true answer to this will give us full satisfaction; and this we have confessed by the mouth of the same jesuit, as absolutely as any Protestant can profess. 
Acosla ibid. l. 1. cap. 10.  Our strongest hold (saith he) must be the holy Scriptures, which are of more strength than any Miracles: nor can the Servant of Christ have a stronger Fort against the power of Antichrist. Which Tenet, concerning the security of Christians by Scriptures, was anciently held before the days of Antichrist, as we read in the ancient Author of the work, passing under the name of S. chrysostom: 
Hom. 49. in Matth.  True Christians (saith he) were discerned in former times by Miracles, but now by Scriptures. This is the Fort which will defend us, and therefore we above all things ought to defend it.   

The second Advertisement; Showing the false Assumption of the Romanists, in challenging to themselves the power of Miracles, as a perpetual gift peculiarly belonging to their Roman Church.  
ALthough the jesuit Turselline talketh and boasteth of many marvelous Miracles, daily done in Italy, 
Hist. Domus Lauret.  Which (as he saith) are no less glorious than those miracles in the days of old: yet doubt we not to call this Assumption a merely vain presumption. For if we require them to show us in their Church the power of Prophecy, they might take (I think) a Lantern to seek throughout all Italy, and not find any one whom they can point out to be professedly a Prophet. If we inquire after the gift of Tongues, to speak strange languages, where can they show this? Miracles (saith the Apostle) are for unbelievers, or Infidels: 
1. Cor. 14.22.  and no Miracle more necessary for the conversion of Infidels in the Indies than to be able to speak the languages of those Nations, because Faith cometh by hearing, 
Rom. 10.17. 1. Cor. 14.  and hearing of a known language. Yet we know that the Priests, who daily labour for the conversion of those Infidels, confess that they are glad to labour and study Months and Years, to learn the languages of those Countries.  
But, to speak more generally, How can this be said to be a perpetual Badge of the Roman Church, whereof a famous Bishop (living but about fourscore years since) being posed by Luther, to show in all Europe where there was any that could profess himself endowed with that Gift; answered plainly, 
Roffens. in Luth. de Capt. Babyl. cap. 11.  and without any Parable (speaking of the power of Miracles) Cuius (saith he) effectum nunc nullum cernimus: Whereof we see no effect in our days.  
When we further insist, and ask, concerning this great sign of the ordinary work of Miracles, where this Star doth appear? surely, not at their jerusalem, the City of Rome; nor yet in Europe, their jury, for they send us to seek it in the newfound World, in the conversion of Pagans; professing (as it may seem) and that justly with their Espencaeus, 
Espen. in 2. Tim. 3  that Miracles are no where necessary, but among Infidels. Here then, if any where, we are to seek it, to wit, in the Indies; where behold Bellarmine, and their other Magis do see it rising (as it were) in the East-Indies, and setting in the West-Indies. No question therefore, but we are like to find it in those Indies; that which is their ordinary Assumption.  
For confutation whereof we need not to travel so fare, to try this; two famous jesuites, who have been most conversant there, and taken (as is said) most pains for the converting of Infidels to the Faith of Christ, come unto us by their Books, and tell us, the one, that this Assumption is false, the other, though avouched by them, yet not saying that it is true. For of the East Indies, their jesuit Acosta saith asseverantly; 
Acosta Ics. de salute Indor. l. 4.  Prodigia nulla facimus, signa nulla edimus: We work no Wonders, we show no Miracles. In the West Indies, who more resident than their jesuite Xavier, whom they report to have been their Thaumaturgus, 
Ballar. l. 4. de Not is Eccles. c. 14.  and to have healed lame, dumb, deaf, blind, yea and to have raised the dead to life. Notwithstanding, when we consult with Francis Xavier himself, in his Volume of Epislles, directed unto the Fathers of his own Society, unto Cardinals, and others of best esteem; he maketh no mention there of these miraculous works. Which we doubt not but he would have done, if any such Acts had been wrought. For we may not think that jesuites would profess more modesty, in this kind, than the holy Apostles of Christ, who, to the glory of God, and comfort of his Church, did profess to reveal and report (speaking of their Miracles) Magnalia Dei; The wondrous works of God. 
Act. 2.11.  Therefore we take this his not verifying the report of his Miracles, so commonly suggested, and so greedily entertained by others, to amount to no less than the denial of them to be true.  
Let me add unto Francis Xavier their Francis de Victoria, Professor of Divinity in Spain, 
Fra. de Vict. Relect. 5. sect. 2.  who discussing this great point, whether that the Doctrine of Christ were so sufficiently revealed unto the Infidels of these times, by Word, or Miracles, that they, which would not be converted, mightiustly be condemned of so unpardonable obstinacy, as to deserve to be persecuted by Sword; after his deliberate and earnest search to satisfy himself and others in this, answereth (concerning Miracles) Signa nulla audio: I hear of no Miracles.   

The third Advertisement; Showing that it hath been a custom among Romish Priests, willingly to deceive the people by counterfeit Acts and Reports.  
HOw shall this be news to Any, who hath been acquainted with some of their own Authors? One confessing, 
Lyrain Dam.  that People are deceived by false miracles, devised by Priests, and such as adhere unto them. A second, 
Melchior Canus loc. Theol.  remembering (as he himself saith) with grief some Historians, abusing the credulity of the people, by relating the miracles of Saints. A third inveighing against the prodigality of some vain Reports of false miracles. A fourth, 
Eras. ante lib. Confess. Aug.  and also a fift partly scorning, 
Agrippa de Vanit. scient. Viucs in Aug. de Civit. Dei, l. 22. c. 8.  and partly abhorring their fabulous relations, and vain forgeries of Miracles. These confessions may serve for the present.  
We need not be inquisitive into Examples fetcth from other Countries, concerning the juggling tricks of the Friars of former times, which have been detected to their shame; nor yet of a late 
* Histoire admirable de la possession & conversion d'vne Penitent, seduite par un Magicien, etc. conduit a la S. Baume poury estre exorcizee, l'An 1610. soubz l'autorite du R.P. F. Sebaslien Michaelis, Prieur de covent Royal de la S. Magdaleine a S. Maximin, etc. A la Rein Regente, Paris 1613. avec priuilege du Roy. It was translated into English, according to the original Copy, by W.B. and printed, Anno 1613. which Edition is here after observed. Printed, Anno Domini 1603.  Admirable History (as they call it) of notable Exorcisms, performed at Saint Baume in France, which will hereafter bewray itself by its own contradictions: because our own half Isle, even little England, will be found to abound as much with variety of false Miracles, as Africa with Monsters. For here hath been seen a Maid with a miraculous Apron, casting little flashes of lightning in the dark (for this also was a work of darkness) and easily done by an artificial tincture of Sulphur. Not long after (which the World gazed at) they produced the Image of Garnet the jesuite in a straw: wherein there was nothing more wonderful, than that any should account it miraculous, it being (by the confession, upon oath, of such Recusants as had kept it) no more like Garnets' face than any other man's; and so little exceeding the power of man (therefore no Miracle,) as that a young youth addicted to the art of limbing did then draw (and that more perfectly) a number of such like, in the husks of ears of Wheat, in one day.  
The Book entitled, A Declaration of egregious Impostures practised by Romish Priests, setteth forth whole Pageants of counterfeit Exorcisms; one upon Sara Williams, another upon her sister, Friswood Williams, a third upon Anne Smith, a fourth upon Richard Maine Gentleman, a fift upon one Marwood, the servant of that Babington, who was executed for treason. The Priests, who are reckoned as Agents in these feats, are named to have been Master Dibdaile, Master Sherwood, Master Cornelius, Master Stamp, Master edmond's, alias Weston, Master Dryland, Master Terrill, Master Tallice, Master Ballard, with others; and in conclusion, all miraculous Exorcists, by the confessions (upon oath) of four of the parties themselves that were exoreized: albeit it was proved to be nothing but deceitful cunning, and plain cozenage.  
Although these and the like pranks have been often hissed of the Stage, for stolen and gross forgeries, yet notwithstanding have they adventured to publish that, which they call A faithful Relation of their proceed, in exorcizing the Boy of Bilson, 
See this Relation whole, in the end of this Treatise.  as possessed of the Devil. Which Relation who so readeth, shall think that he hath seen a Comedy, wherein the Actors, which present themselves, are these; A crafty old man, teaching the feats and pranks of counterfeiting a person demoniacal and possessed of the Devil; the next, a most docible, subtle, and expert young Boy, fare more dextrous in the Practic part, than his Master was in the Theory; after him appear three Romish Priests, the Authors of seducement, conjuring their only imaginary Devils, which they brought with them; and lastly, a Chorus of credulous people easily seduced, not so much by the subtlety of those Priests, as by their own sottishness; which will hereafter be better manifested.   

The fourth Advertisement; Showing, that Romish Priests haue thought it lawful for them, to delude men by forged Miracles, and feigned Relations or Reports, under some religious pretences.  
IF in practice of unlawful things they were not persuaded that they may do them lawfully, there might be some hope that they would at length be brought to detest their dissimulations: but now that they varnish their godless forgeries with the colour of Godly intentions, how can we ever expect that they will renounce their custom of lying? And that it is so, in some Romish Priests, their own Canus will witness, where he inveigheth against some, 
eanus loc. Theol. l. 11. c. 6.  Qui pietatis loco duxerunt mendacia pro religione fingere, that is; Who hold it a point of godliness to lie for the advantage of Religion. As also Erasmus, complaining of others who endeavour to excite men to their Religion, 
Eras in censura ante lib. Confess. Aug.  Fabulisvanis, & fictis miraculis, that is, By vain fables, and feigned miracles. Yea, and their Agrippa putteth this in the Catalogue of vain sciences, and not without indignation; Qui piè nonnihil admentientes supponunt reliquias, fabricant miracula, confingunt terribiles fabulas, 
Agripsa de van. scient. c. 97.  that is, Who by the mixture of some godly lies device supposititious relics, forge miracles, and fain fearful fables. The like complaint made their Vives against their devout lies. 
Vives in Aug. de Civit. Dei l. 22.   
We may justly recount among these the Romish Doctrine of Indulgences, which (since the Council of Trent) is by Pope Pius Quartus added unto the Roman Creed; 
Pius Quarlus in forma Inramene.  albeit, at the time of their first invention, they were judged by men learned and professed in the Roman Religion, to be no better than piae frauds, that is, Godly deceits. 
As Greg. de Valent. reports. Tract de Indu'g. cap. 2.  And what shall we say of their History called the Legend, graced with no less a Title than Aurea, Golden; which it was lawful to translate into any language, that it might lie open unto all people, for their instruction in the fundamental points of Popery, when as yet the written Word of God, and the saving Gospel of jesus Christ, was purposely shut and locked up in a strange tongue? Notwithstanding, it cannot be denied, if we believe their own Doctors, that there is not a more absurd book than it: 
Espen. in Tim. Digress. 1.  Or thus, 
Royard praef. ante, Hom. de festo Sanct.  By the fables and fooleries whereof the Truth itself is overthrown: Or thus, Wherein there are more Monsters than Miracles. 
Canus loc. Theol. l. 11. c. 6.   
And the counterfeit Miracles, by Exorcisms, wrought by Priests in France and England, have (as their own Relations do manifest) a double intention, to wit, of gaining estimation unto the Priests, and belief unto that which they call their Catholic Cause. Nor may any object, that such forgeries are wrought by some obscure men, of small judgement, or less conscience; for these are Priests who have their mission, and commission from Rome, being sent (as they say) to suffer persecution for the Roman Cause: for the which some of them are in the Catalogue of their Martyrs, as namely, Dibday, Ballard, Harrington; who, with the other Priests, in acting these parts, were of the same Faith with their fellow Priest Thomson, 
Declar. of Impost.  who held those their practices to be good, and the credulity thereunto Godly.   

The fift Advertisement; Showing the falsehood of their former Presumption: and proving, that no pretext of good intention, or purpose whatsoever, can justify any lying wonder, or yet any false Report thereaf.  
WE have seen what masks these deceivable Miraculists do put on, not only for covering, but even also countenancing their own deceitfulness, to wit, their pretence of Devotion, Religion, Godliness: in all which there is a good intent, which is to them the soul of such actions. Surely, if this kind of dealing were lawful, then might it be used, especially for the gaining of men's souls, for the credit of the Messengers of God, and his Christ, or for the supreme end of all, which is the glory of God.  
But none of these so gracious and glorious pretences can excuse them. First, not the gaining of men's souls, 
Wisd. 1.11.  because it is written, The mouth that lieth slayeth the soul. Now Charity, by God's Law, beginneth at a man's self; and can it then consort with Charity, that, for the saving of another, any man may murder himself? And secondly, neither will it suffer to intent the credit of God's Ministers, and the establishing of their message of Faith, because this must needs be not only damnable in itself, but also damageable to the Faith both of the Preachers and Hearers. The first the Apostle proveth, by reproving them that should say of the Apostles, that they taught men to do evil, 
Rom. 3.8.  that good might come thereof: of which Calumniators he concludeth, saying, Whose damnation is just. And if it be damnable to say that of any unjustly, then is it twice damnable for any to do evil that good may come thereof. Concerning the second, the same Apostle is as direct. 
1. Cor. 15.14.  If we (saith he) preaching Christ to be risen from the dead, Christ be proved not to be risen, then is our preaching in vain, as being false witnesses; and then is also your faith in vain. Noting, that the preaching, and consequently writing of falsehood doth gain nothing but loss of credit to the Preacher, and engender infidelity in him that was a believer: which are due wages, the one of wilful lying, the other of light credulity. Nor yet will it prevail, that for the honour of Christ, whose attribute is Truth, 
joh. 14.6. I●. 8.44.  they practice to deceive by a Lie, the right cognizance of the Devil, who is a Liar from the beginning: for what society then can there be betwixt Christ and Satan?  
Lastly, the end of all goods ends, the glory of God, cannot privilege any man's lie. The friends of job disputed against him, though ignorantly, thinking him to be an Hypocrite; and their whole scope was to magnify the justice of God upon him: but job, holding nothing to be more dishonourable to God than to plead for him by a lie, stands at defiance with them that sought to plead after that manner; answering, with detestation of that Error, 
job 13.7.  Will you spwickedly for God, and talk deceitfully for him? will you accept his person? will you yet contend for God? do you so mock him? shall not his excellency make you afraid? What refutation can be more emphatical, or yet more just? for it is written, 
Heb. 6.18.  It is impossible for God to lie; and as impossible must we think it for God to approve or justify any lie, how much less wilful lying? What then are they to forfeit, who stamp a feigned pretence, as it were a false face upon a Miracle, the act of God's omnipotency, which should therefore have engraven on it Truth, the first attribute of the Godhead, the perfect Image of the God of Caesar (that is) that it be a true Miracle?   

The sixth Advertisement; Discovering their doctrine of Mental Reservation, which we may justly suspect to be the art of concealing their deceits, whensoever they abuse men by their false reports,  
THeir Mental Reservation is (as they define it) a mixed Proposition, part in speech, and part in mind: as when a Priest, being in any danger to be discovered, is examined whether he be a Romish Priest? who notwithstanding doth answer; I am no Romish Priest, (retaining in his mind this clause) To tell it unto you; (or) that you may know, or the like: and the latter clause of the mind (say they) maketh the words, I am no Priest, (otherwise false in themselves) to be true, as it were one Proposition. And thus they think to avoid the guilt of a lie.  
This Sophistry did Master Garnet teach in writing, and practised it egregiously in the Tower: and this Master Parsons did vehemently defend, which other Priests used as a Gygas Ring, to become invisible to men; that no Examiner could espy any of their Priesthoods.  
If they think it lawful thus cunningly to equivocate, for the preservation of their own bodies, and the bodies of others, will they not judge it necessary, for the gaining of men's souls, trow we? What credit then shall we give unto such reports, which they shall falsely invent, to draw men unto their Religion, by saying (as they have most falsely done) such a Protestant Bishop died in the Romish faith; or such a Boy was exorcized and dispossessed of the Devil, by the help of a Romish Priest? Or such a vision of our Lady appeared unto me, telling me that I cannot take the Oath of Allegiance, without mortal sin? To these men we object, Are you so unconscionable as to lie thus? They readily will answer us, we lie not, for we did equivocate. As for example, He died a Catholic, (reserving) for aught that you shall know: and the Boy was dispossessed by a Priest (reserving) if dispossessed: And the blessed Virgin appeared unto me, (reserving) but only in my conceit. This being the professed guile and deceit of these kind of men, we have just cause not to believe them.   

The seventh Advertisement; Showing that Mental reservation is no better than lewd lying.  
THis trick of Mental reservation hath been sufficiently proved to be not only a lie, but even the black Art of lying. As for example; If a jesuite, being asked whether he be the true Subject of the King of Great Britain, shall answer, contrary to their meaning, I am, (but reserving in his mind this negative particle) not; can this make one Proposition? Is it not rather a Contradiction, and consequently a flat lie? Let Truth itself speak, 
Mat. 5.37. james 5.12.  Let your yea be yea (saith Christ,) and your nay be nay: wherein as rash swearing is forbidden, so is true speaking commanded. Now I suppose that none can deny but, I am, is yea, and, I am not, is nay; and consequently that their, I am, is alewde lie. And that indeed all such Reservations (as cannot be qualified with some circumstance of speech, which unto the intelligent hearer can no way import that he is no Priest) are undoubtedly a lie, hath been evinced from the testimonies of the learned men of their own Schools, in a Treatise purposely not long since writ upon that subject.  
Only I add for this present, that this Art of Mental Reservation transcendeth all the wit, not only of Heathen men, but even the practice of Devils in their Equivocations. For the Heathen, in saying, 
Cic. Offic.  juravilinguâ, mentem iniuratam gear, were so fare from execusing this from a lie, that they called it false; only they thought it (but erroneously) lawful for them to lie in such case of necessity; when they had to deal with Pirates and Outlaws. But it never entered into the Moral or Logical apprehensions of these great Masters of Learning, to conceive otherwise of such Romish secret Notions, than as of very lies.  
The Devils, we know, did Equivocate in their Oracles, but only by a verbal Equivocation, consisting of an ambiguity of words of double and doubtful signification: wherein although there were deceit, yet was it not by a flat lie, but by an indirect truth. For example, To speak to a man, denying that he hath any money, and to say, yes fellow, thou hast a crown (meaning, the crown of his head;) the verbal Equivocation is in the word, Crown, whereby the man is deceived by the indirect, but yet true sense of the same word. Nevertheless these (we confess) were called lying Oracles, not because of their verbal Equivocations, but because thereby they did seduce men into Errors. But Mental Reservation is such a Cacus ' den as neither Man, or Devil by any circumstance of speech can possibly spy out.   

The eight Advertisement; Showing the means to discern false Miracles, lie understanding the properties of those that are true.  
THere are four observable properties of divine Miracles: I. is that the work of the Miracle be done Transcendently, by exceeding all power of Nature or Art; II. Presently, without delay; III. Perfectly, without defect; The iv is in respect of the form, Sincerely, void of idle Superstition. These are the true Characters of divine working, by which if the Acts of Romish Priests be duly examined, they will be found exorbitant in all.   

The ninth Advertisement; Showing the falsehood of such Romish practices; because they are not done by a transcendent power.  
ALthough the power of false Miracles, prophesied of by our Saviour Christ, shall sometimes work such great wonders, as are able to deceive, 
Mar. 13.22.  if it were possible, the very Elect; so that we must confess (with their own jesuite) that False Miracles are sometimes so like unto true, that they can hardly be discerned; 
Acofla Ies. de temp. noviss. lib. 2.6.19. Bellar. l. 3. de Pant. c. 15.  which (as another of them acknowledgeth) The Devil worketh by secret, but natural means, yet such as deceive the sight and judgements of men: Notwithstanding many others are done only by either natural, or else artificial workings. As namely all that are not done either presently or perfectly, as shall be showed. But be it that the works done by these Priests, could seem to be done as perfectly as they would have them, yet can they savour of nothing but man's craft.  
To instance but only in that one thing, wherein (as it seemeth) they jointly glory, 
Bellar. Bozius, and the Admirable Hist.  which is the adoration done by bruit beasts, as namely by a Mule, a cade Lamb, and a Mastiff Dog, unto the Host in the Sacrament. Why have you never seen Apes and Babions so disciplined, as to kneel down, and make curtsy? Did not Banks teach his Horse the like feats; When to acquit himself of the suspicion of dealing with the Devil, he made his Horse Morocco to kneel down before a Crucifix in France?  
Come we nearer to our Exorcists, and see their doings, and we find (by the confessions of their own Patients) that if there be any disease, as suppose the Mother, than they call this a Devil; and if there be none, yet through violent and untemperate working by their hallowed fumes and sulphurous odours, which they use in their Exorcisms, they make a Devil, that is, some disease; and after, by suffering their supposed Demoniac to take a little rest, O then behold a Miracle! forsooth, they have stilled the Devil. I should but take pains foot repentance to busy myself, or my Reader with ripping up the frivolous Wonders, which they have registered, touching the power of expelling of Devils. If any man's appetite serve him for these junkets, let him read their Legend, touching such Marvels, and he may soon satisfy, yea, and surfeit himself.   

The tenth Advertisement; Showing (for the better discerning of false Miracles) the II. and III. Properties, which is, to be done Presently and Perfectly.  
THe second, which is Presently, their own Bishop Abulensis hath observed; 
Abulen. in Mat. 8. q. 15.  Nullum miraculum successiuè esse factum, sed statim, quandò Christus illud fieri voluit: that Christ wrought no Miracle by piecemeal, but out of hand, so soon as he would have it done, 
Mark. 8.24, 25.  What can be objected against this, but only the cure of him that was blind, whom Christ made first to see, and after to see perfectly? To this the same Bishop answereth most fitly, that This may be said to have been done presently, 
A'nden. ibid.  because suddenly, and as soon as he would have it done.  
The third, to do it Perfectly, is as well acknowledged to be a proper character of a true Miracle, whereby divine Miracles are distinguished from those that are Devilish: 
Anastas Cochelet. Palaest honour. cap. 31. D●lrio Ies. disq. Mag. l. 1. c. 3.  and that When they that are cured relapse into their former diseases, it is a certain sign that it is not the gift of God, whose works are perfect. Now let us weigh the Priests practices in these scales, and their works will be found too light, as not being done Presently: for these Exorcists labour always upon their parties possessed, as Physicians do upon their Patients, consuming months in practising their Art, before they can seem to have finished their cure. So it fell out with the Exorcists at Saint Baume in France, at Denham in Bucking hamshire, at Hackney near London, and at Bilson in Staffordshire.  
Then that they are not so Perfectly helped, 
See hereafter.  doth appear by the Exorcists often boasting, how they drive the Devil (as though it were a running gowtish spirit, flitting from one joint to another) sometime into the Tongue, sometime into the Toe, and sometime into places, for modesty not to be named. Wherein they play with the Devil only as idle fellows do with their Apes, making them skip from one place to another; when as the power of divine Exorcism was instantly and absolutely to expel the Devil, but not to dally and sport with him in his hold of possession.   

The eleventh Advertisement; Showing the last note of false Miracles, by want of the fourth property of true works, to wit, religious Sincerity without Superstition.  
AGainst this they err both in their manner, instruments, and end of working. The manner is by using some set form of words.   

The twelfth Advertisement; Showing their Superstition by their forms.  
THat is worth our observation, which hath fall'n from the pen of their own jesuite, namely, 
De'lrio Ies. disq. Magic. in quest. var. de morb. sanand.  that Holy men of former times [non sunt usi formis conceptis, etc.] did not use any set forms of words, but sometime one manner, and sometime another, such as the Spirit of God did suggest unto them: nor did God grant unto them the gifts of healing under the condition of using any form of speech. Which is no more than that which their Espencaeus will have us to observe in the practice of Christ and of his Disciples. Christ (saith he) used not any peculiar Ceremonies, 
Espen. in Tim. Digress. l. 1. c. 15.  but simply commanding the Devil, by his invisible power did drive him out. Neither yet do we read that the Apostles of Christ did use any set form, or ceremony. If we shall bring the practices of their Priests to be tried by this test, we shall find that their formal Exorcisms differ but little from Magical Incantations. For (to omit others) our Exorcists at Bilson did profess at their first coming to the Boy that they could do nothing, 
See hereafter.  for dispossessing of the Devil out of him, before that they had obtained a Book called Thesaurus Exorcismorum, which (said they) is now at London. Do you not now see the distance betwixt the Spirit and the power of the Priest to be as much as from Bilson to London, that is, an hundred miles at least? are these Exorcists? And although we know that the Devil is a great Scholar, yet did ever the manner of exorcizing anciently consist in Booke-formes? is not this gross Superstition? So likewise are their other Circumstantial Acts, of almost, stifling their Patients with sulphureous Fumes; buffetting them with their Priestly stoles; besprinkling them with pale fools of Holy-Water, and Herbs; yea, and (whereof notwithstanding some have not been ashamed to boast off, as worthy of the dignity of a Miraculist) Daemonem podicis crepitu, aut recentis stercoris foetore depellere: 
See in their Cosmus Philiarch. de office sacerd. lib. 3. cap. 11.  that is, The repelling of the Devil with the blast of such a wind, and the stench of such an herb which I shame to english. Which if it were possible for a man to believe, yet might they consider the vanity of these fooleries; and understand that the Devil, that nimble Antique, doth but dally with them, passing and repassing as Boys do in their sports, when and how he listeth: as was discerned in a young Monk obsessed of the Devil, 
Gerard. Nazareth. apud Zuinger. theat. hum. vit. lib. 4. in Tit. de Daemoniacis.  which Devil endured the application of holy-Water and other hallowed things, but yet refused to departed from the party obsessed until such time as this Novice was sound lashed with a Whip; whereupon the Devil gave place, and then he was delivered.   

The thirteenth Advertisement; Showing their second point of Superstition, in respect of the ordinary instruments of working, which in these latter times are Images.  
THe Patriarch Tharasius in that latter Synod of Nice (which was the great Patroness of the worship of Images, but after contradicted by the Council of Frankford) did confess in the presence of all the Bishops there assembled, that No Miracles were then wrought by Images among Christians, 
Surius Tom. 3. Conc. Act. 4.  for their belief. But he that shall now travel thorough either Romish Countries, ' or Books shall be stored with any Miracles, of whatsoever sort, (put them all together) more than those which are done by the Images of the blessed Virgin, as at Loretto, at Hales, at Sichem; where with the Books of Tursellinus, Lipsius, and Costerus are so fraught.  
But because their Patriarch durst say in so great and general a presence of Bishops and Divines, that no Miracles were wrought by Images, except among Infidels, what can any collect from thence but either that Images were not so miraculous in those former times, when notwithstanding, ifever, (that being the time wherein they most of all contended for the worship of Images) they were to be expected: or else that the people of these times, which are so addicted to such Miracles, are more Infidels. How soever it must needs savour of much Superstition that the vulgar people (as appeareth by the complaint of their own Authors) Adoring Images most idolatrously, should be nourished in their Idolatrous fancies by the pretended Miracles wrought by Images. In all which marvels nothing seemeth more marvelous than the fascination of men, in beeleeving them.  
This place required that I should speak of their diverse Ceremonies in their Exorcisms, to show their numeral Cross, Relics of false Saints, their Holy-Water, which they consecrate both to drive away Devils, and to purge venial sins; besides other forms of their practice, which are altogether superstitious, if not also sacrilegious. For (to instance in the last) what greater sacrilege can there be, than to assume power to ordain any element, for conferring of a spiritual grace of remission of sins? What is this else than to institute a Sacrament, an act properly and solely belonging to the authority of him, who is the Creator of souls? But these things being obvious unto all men, I took hereby occasion to insert the former observation, concerning Images, albeit without Exorcisms.   

The fourteenth Advertisement; Showing the second point of their Superstition, by their impious and abominable Consultation with Devils in their Exorcisms, for resolution in points of Religion.  
COncerning this I will first manifest that they usually practice it; and secondly, propound their Reasons for so doing, and confute them.  

That they use to consult with Devils about doctrinal points in Religion.  
LEt any man read the Books, or hear the Relations of the Romish Exorcists of these latter times, and he shall find that there is nothing more ordinary with them than their familiar conference with the Devil, touching questions of Religion. Cotton the jesuite his Interrogatories put to the Devil to resolve off, concerning Purgatory for his Catholics, and Hell for us Protestants, with many other curious questions, are more than notorious. The Priests at Denham in their Adjurations were frequent, by which they sought to satisfy their Adherents about the truth of the Immaculate Conoeption of the Virgin Mary, 
See the Declaration of Impostures, etc.  of Pope Gregory XIII. his being a Saint in Heaven, of the Sacrament of the Altar, and Christ's bodily presence therein. The jesuite Tursellin contendeth by all the strength of his wit to give satisfaction to his Reader, 
Tursellin. Hist. Dom. Laeuret.  concerning the truth of the miraculous Transmigration of the blessed Virgin's house from jury to Loretto in Italy. 
Idem Epist. dedic ante Hist. justus Baronius Epist.  Which one house of the Virgin excelleth (as they say) all others that ever were dedicated unto her. Whereunto there is daily concourse from all Nations of the World, especially from France, Spain, the Indies, and most remote parts by Kings, Princes, and other people. yet was not the truth of this History so absolute in all points until an horrible Devil, 
Tursellin. quo supia.  called Arcto● was consulted with, who affirmed that That house was the very same place, wherein the Angel Gaebriel saluted the blessed Virgin.  
Our Romish Priests at Bilson are desirous that their Disciples should know (which is their main question) whether the Protestants or Romanists are more safe in their Religion: to this purpose they advice with their faithful Doctor the Devil, and set the resolution down in that which they call A faithful Relation, (and that to use their marginal phrase) as a Markable thing. 
See hereafter Pag. 51.  I (saith the Priest) commanded the Devil to show how he would one dying out of the Roman Church: which he did by violent pulling and biting of the clothes. Then I would know of him how he did use Luther, calvin and john Fox, which he did after the same manner, but in afiercer sort. Then I asked what power he had over a Roman Catholic dying out of mortal sin? He than thrust down his head trembling, and did no more. In all which they sufficiently manifest that their profession is upon such like doubts, to take their resolution from the Devil.  
But of all stories of this kind that (I think) was ever committed to Print, that which was published in France is most famous: and so the Romanists will have us to know, intituling it an Admirable History of their Exorcisms, and dedicating it to the then Queen Regent. Wherein they bring in, for proof of many Articles of their Roman faith, a Devil named Verrine, constrained (as they say) by the power of God to say and swear by the living God, that Christ is in the Chalice after Consecration; bload, and bones, 
Admire. Hist. pag. 52. & 98.  as when he was crucified upon the Gross. And so he proceedeth in that Book, preaching both 〈◊〉 oral and Theological points of Religion unto ●●e end; and all to this end that the hearts of people might receive satisfaction by the Devil's Sermons. Where also F. Michaelis the Exorcist himself, in the Epistle to the Reader before the Book, further saith, and professeth as followeth. We are in good hope that this History will be no less useful and profitable in France, than that was of Laon, printed Anno 1566. which greatly confirmed the Catholic faith, and converted many Heretics, who heard the Devils say many times in an high voice, that these Her etikes were his friends and confederates. So that we cannot but see that it is their profession to receive assurance of their faith from the Devil; which may be yet more evident unto us, in as much as that they do reason for the justifying of themselves in so doing, which is the next point.    

The fifteenth Advertisement; Showing the falsity of their Reasons, for their consulting with Devils, by their Exorcisms, in questions of Religion.  
THe Adinration, which they defend to be so powerful, is of two sorts, the one is of an absolute command, the secondis of stipulation or obligation, by a formal Oath.  
The Adjuration by absolute command they contend to prove first by the example of Christ against the Devil; the next by the example of the Devil against Christ. The second they labour to make good by virtue of the band of a formal Oath. My part and office will be to confute them in all, as well particularly as generally.  

The particular Confutation of their first Reason, whereby they use to prove the lawfulness of consulting with Devils, by the manner of Adjuration; which they collect from the example of Christ against the Devil.  
THe first foundation, which they lay for this, is that the Devil is constrained by the power of God to speak truth: and therefore they may interrogate the Devil, and receive from him an assurance of the same truths. This power of God the Admirable French History doth obsorue in their Devil Verrine, whom first they acknowledge to have been sent immediately from God, by whose power he was compelled to instruct men in the truth, to confound Belzebub, and other Devils: and, as if there had been difference of religion among the Devils in hell, and that this Verrine (yet by constrant) had been a Catholic Devil, he confirmeth to the world many points of Romish faith; insomuch that the Priests and Exorcists do put an Eoce upon him, saying, Behold a miracle unheard off, that a Devil should convert souls! 
Admire. Epist. pag. 7.  We may rather say, Behold souls Christian never read of before, that would be covert by the Devil!  
But to the matter. Their first ground they take from the confession of the Devil, when he acknowledged Christ to be the Son of God. 
Matth. 8.29. Mark. 5.7. Luke 8.28.   
We easily grant, that Christ could as easily compel the devil to speak truth, as he could ask him the question concerning any truth; and that therefore the devil could no more conceal that his Confession, concerning the Godhead of Christ, acknowledging him to be the Son of God, than he could deny his name to be Legion. But this being granted, that Christ could so constrain the Devils, yet what can the Priests collect from hence? Their first collection is, that Christ did enforce the devil to make this Confession. But Saint chrysostom will deny this, 
See this after.  saying, That Christ was so fare from desiring this Confession of the devil, that he did abhor the Confessor, and presently enjoin him silence. Their second collection from hence is this; 
Admire. Hist  If (say they) Christ did extort truth from the devil, Why not we? Which if it were spoken of them universally, as if they had absolutely the same power in Miracles, that Christ had, it were an inference very blasphemous; because as all divinity doth teach, Christ had in him, potestatem excellentiae (that is) divine power to the full, as the Sun hath light; and all others have it but derivatively from Christ, as is the light of the Moon. But to understand these men in their more moderate sense, that whatsoever concerneth the authority of commanding or countermanding devils, they may presume to have received it from Christ, yet is it most false; because Christ went out of his own accord into the Wilderness to combat with the devil: will you therefore say, Why not we likewise? Doth not the Lords Prayer teach you not to follow, but to fly temptations? To come nearer to you. Christ, at the time of his questioning the devil, concerning his name, (whereof you have spoken) had in himself a power of dispensation and permission to suffer the Devils (they requesting as much) to go into the Hogs of the Gadarens, and to carry them headlong into the Sea; an Act of his own omnipotent justice. Dire you assume this power unto yourselves, of permitting the devil, if he should ask you, to enter into other men's Oxen, or Hogs, upon the firm presumption of Why not we?  
Furthermore, to show you why not you, Christ had the wisdom of discerning of spirits, to know what spirit he had to deal with, and that infallibly: but the devil, how easily may he deceive you or others, when transforming himself into an Angel of light, 
2. Cor. 11.14.  and pretending himself an Author of truth, he shall become but a Messenger of lies; whereof the jesuit Del'rio, and other Authors can satisfy you by manifold Examples. 
Disq. Mag.  Lastly (to pose you a little) tell us, when did ever Christ interogate the devil concerning any doctrine of truth, either Theological or Moral points of Faith, or precepts of life? The only question he asked him was, What is thy name? and the devil answered, Legion, 
Mark. 5.7. Luk. 8.30.  for we are many; even troops of devils. Which Christ did to manifest the power of his God heard against the whole hoaft of infernal powers. You therefore that thus arrogate his power should rather imitate his wisdom, who never conferred with the devil touching any doctrinal or dogmatic truth.    

The sixteenth Advertisement. Showing the falsebood of their second Reason, for the proofa of their power of Adjuration, to constrain the Devil to speak truth, taken from the Devils adjuring of Christ; with the particular confuration thereof.  
THey set this down for an undoubted Maxim, that the Devils must necessarily speak truth, Whensoever the Exorcist shall exact an oath of the Devils, 
Admire. Hist. pag. 131.  compalling them to swear, according to the meaning of God and his Church. They do not deny (neither do we charge them with it) that the Devil, when bee speaketh of himself, is a liar, and the father of lies: but only say, that being adjured to tell the truth, he is then compelled to speak truth. 
Epistle to the Reader, before the History.  Their proof is thus grounded. The Devil said unto Christ, Mark. s. [I charge thee by God, that thou do not torment us, but suffer us to enter into the herd of Swine:] Wherein 〈◊〉 may observe (saith he) a remarkable point, that Christ being adjured by the name of God, although it was done by the Devil, yet condescended to the Devil's tequest. And thus they would persuade us, that by virtue of this band of an Oath the Devil is tied infallibly to confess the truth. And hence it is that these Priests in France, and they at Denhom, and at Bilson, together with others, in then questioning with Devils, do rely altogether upon the coaction of them by an Oath.  
But, concerning the example which they have urged, of the Devils adjuring of Christ in the name of God, it cannot but prove to be either an illogical argument, or else blasphemous. For we demand, whether the Devil, adjuring Christ in the name of God, did constrain Christ to speak truth, or no? If they say that he did not, then is it no small absurdity, to prone a compulsory charge of a Priest, against the Devil, by Christ's voluntary answer to the Devil. But if they say, that the alliuration, used by the Devil, had power to constrain Christ, by virtue of the name of God, to make an answer, then is it altogether blasphemous, for what is it else, than to make the Devil the Exorcizer of Christ? It had been well that these men, that thus urge and press their power of Exorcisation, had remembered that which is recorded in the Acts 19 of the runagate Exorcifts, the sons of Sceva a jew, when they took upon them to adjure evil spirits, saying, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] We adjure you by jesus: but what? 
Acts 19.13. etc.  It followeth, The Devils in the possessed party did violently fall upon those Exorcists, and made them run away; then might they have learned rather to reason thus, That if Exorcism was not of power in itself by the name of jesus (who is God blessed for ever) to drive away the Devils; how then could we say that it had power from the mouth of devils, in the name of God, to move Christ jesus himself? And infer thereupon, saying to themselves, Why do we not now blush that we have argued so fond?   

The seventeenth Advertisement. Showing their second ground, taken from an Oath, by virtue of the band of an Oath of Stipulation (the Priests imposing a formal Oath upon the Devil,) and the falsehood thereof.  
FOr in their Admirable French History the Exorcists say, 
Admire. Hist. pag. 186.  that the Devils, when they are constrained by the Name of God, and by the authority of the Church to take an Oath, the Oath bindeth them. And as if, by virtue of the same Oath, the Exorcists themselves were bound to believe the Devil, they put the Devil to an Oath, 
Pag. 206.  saying, It was thought fit, that Vetrine the Devil should solemnly swear upon the blessed Sacrament, for confirmation of that which he had above spoken. But did ever the Devil take such an Oath? 
Pag. 95, 〈◊〉 239.  Yes (say they) he swore by the living God, that he was constrained to say the truth; And, he moke a solemn Oath, with all the properties of an Oath.   

The eighteenth Advertisement. Showing the falsehood of this piece of nice learning, in imposing a formal Oath of Stipulation upon the Devil, and the impiety thereof, the Devil being no way capable of a formal Oath.  
THe word [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I exorcise,] in the use of Divines, 
Exorcizare dicuntur, hoc est, per divina Diabolum ad urande expellere. Aug. de beat. vita.  in Christian Schools, is not taken for the Imposition of a formal Oath upon Devils, but an allegation of the powerful Name and authority of God, to command the Devils; as we see not only in the example of the Apostles, but even by the Acts of those devilish Exorcists, Act. 19 saying unto the spirits, 
Acts 19.13.  We adjure you by jesus. Now the form of an Oath is of two kinds; and accordingly the Band and Obligation is twofold. The first kind is a simple Invocation of God, by calling him to witness; and thus the Devil swore, saying, By the living God, etc. The second is a mixed Oath, by an oppignoration and pledge; pawning some precious thing unto God: thus the Devil, they say, did swear By the Sacrament, and by the Gospel. And we make no question but the Devil was able to swear by God, and by the Gospel of Christ, thereby seeming to seek God's glory. For what cannot he swear to do, who can change himself into the seeming shape of an Angel of light? But our only problem is, whether the Devil be capable of the band of an Oath, or no? We think we may swear he is not; neither of the band of an Oath, made only by Invocation and Testification, in calling God to witness; nor yet of oppignoration and pledge, which is a second and more solemn tye in an Oath.  
For the band of an Oath of Invocation consisteth, between the justice of God, and man's conscience, 
Rom. 2.15.  being bound by that law written in his heart, his conscience bearing witness, and thoughts accusing or excusing him before God. This is the band of conscience towards God, whereby the party swearing acknowledgeth himself obliged to speak a truth, lest that he become gulitie of transgression against God. Therefore to impose an Oath upon the Devil, is to suppose him being a damnable Reprobate, whose property is to be most, maliciously obstinate against God and godliness, to be capable of such a Conscience, which is required in an Oath, and consequently a conscionable honest Devil.  
The mixed Oath is not only the invocation of the supreme judge and avenger, in a general manner, but the addition also (for more speciality and solemnity) of some thing else, by way of pledge, which is called an Oath by oppignoration; as if a Christian should in solemn protestation, swear by God his Saviour, and by the Sacrament, or by the holy Gospel: intending thereby the engagement of his own portion of comfort and blessing by and in them; and forfeiture thereof if he violate his Oath (as in all Oaths is employed a voluntary Execration upon default) by loss of those precious benefits, which he might otherwise enjoy in those pawns and pledges. Now as for the Devils, what interest can they have in the promises of Christ belonging to salvation revealed in the Gospel of Christ, and sealed by his Sacraments, who are forlorn of all interest in Christ himself, crying unto him and saying, 
Mark. 5.  What have we to do with thee, jesus, thou Son of the highest God? etc. what forfeiture can they fear of losing their pledge, which they have irrevocably lost, when they first apostated from God, and thereupon did eternally lose all hope of happiness; being reserved (as the Apostle speaketh) to the chains of darkness, 
jude v. 6.  for evermore?  
Moreover, an Oath being that high part of religious service belonging unto God, which he appropriateth to himself, saying, Thou shalt serve the Lord and swear by his name (where, 
Deut. 6.13.  in the LXX. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the confession of the Romanists, is proper only unto God himself, as a supreme part of his worship) let them, who presume of such familiar conference with the Devil, consult with him upon this question, whither he can be capable of the office of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Howbeit we think it no less than a Diabolical profanation of the name of God to impose upon those damned spirits the band of an Oath, whereof they cannot be any way capable, to perform it truly and internally, by reason of the obstinacy of their wills, and the desperateness of their state and condition. Thus fare of our particular confuration of their particular Reasons.   

The nineteenth Advertisement; Showing the Confutation of their profession of consulting with Devils in general, by manifesting the infatuation thereof.  
LEt Romish Priests imagine what they please, of the power which they have over the Devil, to compel him to speak truth; yet this we hold for a truth infallible, that it was never permitted to any to advice with the Devil, about questions of Religion, to receive any satisfaction from him, but directly the contrary.   

The twentieth Advertisement; Showing the falsehood of their doctrine, for consulting with Devils; first from the examples of Christ, and of his Disciples.  
THe Priests, for the establishing of their authority, in Interrogating the Devil in questions of Religion, and power of constraining him to answer the truth, have pitched upon the confession of the devil, 
Mark. 5.7.  when he called Christ, The Son of God: And then, adjuring Christ not to torment him: And after upon Christ's ask the devil his name. From whence their collections are in effect these. First, Christ asked the devil a question: Ergo, we may interrogate the devil. Secondly, The devil said, thou art the Son of God: Ergo, he was constrained to speak a truth. Thirdly, The devil adjured Christ, saying, I adjure thee; and Christ condescended: Ergo their Adjuration of the devil doth enforce him to speak truth: and consequently they have licence to demand questions of the devil, concerning Religion; authority to adjure the devil, to answer; and power to enforce him to answer nothing but truth. Whence it must follow that men may receive their resolution, in Theological points of Religion, from the devils.  
I marvel what Devil gave them these grounds of thus reasoning, sure I am they have no foundation in the Gospel of Christ. For (to answer orderly) first, the only question that ever Christ asked the devil was this, What is thy name? never any, concerning any matter of doctrine; whereof we have showed the reason before. Secondly, the devil's Confession, that Christ is the Son of God, was neither extorted, nor embraced by Christ, which we are now to prove. Thirdly, the Adjuration, which the devil used to Christ, our Saviour condescended not unto, but repelled; for the devil said, I adjure thee that thou torment me not. But why said he thus? it followeth in the next words, Because Christ had said to the devil, come out of the man: therefore the devil adjuring Christ, that he himself might keep his possession, and Christ notwithstanding expelling him out of his hold, it is evident that Christ condescended not to the devil's adjuration. Thus by way of Answer.  
We are now to retort their Arguments, and to drive their weapon to their own pates, by proving, from the example of Christ, that we are not to admit of any colloquy with the Devil in Exorcisms, about matter of Christian Learning. The first place is Mark. 1. 
Mark. 1.24, 25.  Where one devil confessed Christ to be the holy one of God; a blessed confession, but, because a damned Confessor, instantly jesus (as the Text showeth) did rebuke the devil, saying, hold thy peace, 
Mark. 3.11, 12.  and come out of the man. In Mark. 3. diverse impure spirits when they saw jesus, cried out and said, Thou art that Son of God. but what? it immediately followeth, And jesus straight charged them not to make him known. What may we justly infer from all this? 
Espen. in Tim. digress. l. 1. c. 14.  I had rather your own Espencaeus should tell you. Christ would not suffer the devil to speak, no not the truth; to teach us that we give not any credit at all unto the devil, although it may be he speak a truth. 
Orig. hom. in Exod.  And to this end he produceth the judgement of Origen, concluding from the same Scriptures that We are not to interrogate devils, nor to entertain any colloquy with evil Spirits, but to dispel them by Prayer and Fasting. We find the same Father thus reproving and condemning the Heathen Enchanters. 
Orig. in Num. c. 23. hom. 16.  God (saith he) will not have us to be the disciples of devils; it is better to be ignorant than to be taught by them: for this cause our Lord jesus did not vouchsafe to receive any testimony from the devil, but saith to him, hold thy peace thou foul spirit, and departed out of the man. We need no other Comment upon these Texts than that which hath been received from the golden mouth of chrysostom. 
Chrysost. tom. 2. hom. 5. in Mar.  Christ saith to the devil, Mar. 3. Hold thy peace, and come out of the man: As if Christ had said (saith he) I came not to seek my approbation from thy testimony, but to cast thee out of my creature? no commendable commendation can proceed out of the mouth of a Sinner: I need not the testimony of him, whose torment I desire: let thy silence be my praise, hold thou therefore thy peace, get thee out of the man; what dost, thou in my House and Inn? etc. So Saint chrysostom, even so plainly, that for me to make any collections from him were but to comment upon a Comment.  
Yet may we not omit that when Christ (if ever) had conference with the Devil in the Wilderness, 
Mat. 4.  the Devil was still the Opponent, and Christ never objected or interrogated, but answered: to the first it is said, Christ answered, it is written, Man, 
Ver. 4.  etc. to the second likewise Christ answered, It is written, 
Verse 7.  Thou shalt not etc. & to the third Christ answered, Get thee hence Satan. Wherefore, as Christ, 
Verse 10.  so every Christian may make answers to the devil, never seek answers from him; and allow no use of Conference with him but that which may put him to silence.  
The Apostles of Christ were the Disciples of their Master, as well in practice as knowledge, which we may observe in the example of Saint Paul. and Silas, Acts 16. For Saint Paul (to use the words of Origen) imitating Christ, 
Orig. hom. 16. ni Acts 16.  turning himself to the Spirit of divination, said, [I command thee in the Name of jesus Christ go out of her.] Wherein though some may peradventure ask why Saint Paul should in such vehemency rebuke that Spirit; What, did the devil speak any Blasphemy? [The Woman (saith the Text) having a Spirit of divination followed Paul and them that were with him, and cried saying, These men are the Servants of God most High, who show the way of salvation. Whence it is manifest that Paul was not offended at any words of blasphemy, but that he held it an indignity unto his preaching to receive any testimony from such a spirit. So Origen. And indeed Saint Paul and Silas did not spend any time of conference with that spirit, but instantly discharge their office of Exorcizing, commanding the spirit to come out of the Maid, and he went out at the same hour. An Act altogether repugnant to the practice of Romish Priests, who professedly ask questions, compelling (as they say) the devils to testify that which may best serve for the dignity of their Priesthood: whereas the Apostle did not deign, but rather abhor, and was grieved at this so specious a testimony, that they were the Servants of the Highest. On the contrary, these Priests do greatly glory in such Testimonies; as among others, the French Priests rejoice to hear the devil Verrine aver, 
Admire. hist. p. 133  saying, of them; You are Priests, it is no offence if a man neglect and turn from an Angel of Heaven, and do honour and reverence unto you. Compare those different examples, the one holding it an indignity, the other a dignity to receive testimony of their offices from the devil; and the distance will appear to be little less than between a Professor Apostolical and Apostatical.   

The one and twentieth Advertisement; Showing the falsehood of the same doctrine, concerning consultation with Devils in questions of Religion, by testimonies of Fathers, and necessary Reasons.  
WE have already heard the testimonies of Origen, and chrysostom, concerning this point; 
Thyraeus Ies. de locis infestie, part. 1. Maldon. Ies. Com. in Matth. Chrysost hom. vlt. de Lazare. Tere. de anima. Athan. ad Antioch q. 11. & 13 Theophy. in Mat. 8. Isidor. Etym. lib. 8. c. 9  absence from our Adversary Papers will not suffer me to inquire exactly into other Fathers: nor shall I greatly need it, especially seeing the jesuites themselves do acknowledge, that ancient Fathers, such as were chrysostom, Tertullian, Athanasius, Theophilact, Isidore, do all deny that the souls of men departed do at any time appear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, in their own persons; but that they who take their semblance upon them are very devils, who seek to seduce us. And therefore these Fathers advice us not to have any business with them, or to give any credit to their testimonies, but to content ourselves with direction from holy Scriptures. Which they should not have done, if that those spirits might, by the power of Adjuration, be compelled to show that they were devils; and that, being known, they would confess nothing but truth.  
All which notwithstanding, the Romish Priests ordinarily seek to be informed of them concerning Purgatory, Indulgences, worshipping of Images, and other Mysteries of Romish Superstition; which Bellarmine and other jesuites do endeavour to confirm by Apparitions of the dead: when as (according to the judgement of ancient Fathers) the soul that it conversant in holy Writ will re-resolue, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that though the Devil (as in the petition of 
* Not to omit (which is elsewhere forgotten) that the Boy of Bilson did fayne himself to abhor, and to be affected with this Petition as with the first verse of Saint john's Gospel. Vide pag. 58. 59  Deliver us from evil) may come into his Paternoster, yet that he shall never enter into his Creed.  
Not to stand any longer upon Antiquity, I would but desire any one Example of any one Father, in the space of five hundred years after Christ; or History, in the same compass of time, recording and approving any Conference with the Devil, by way of Exorcism, or otherwise for satisfaction of any Christian in points of Religion. Let us at last reason the matter with these men.   

The two and twentieth Advertisement, Showing the Reasons which may be produced against this persuasion of the Devil; arising aswell from the Cause itself, as from the Events.  

Reasons of the first kind.  
Two reasons may suffice, if they be pregnant. The first thus. If such be the power of Exercists, that they constrain the Devil in the Name of God; and by the warrant of the Church, to confess any truth that shall be demanded of them, by Adjuration; then should there need, for our satisfaction in matter of Religion, no other Questionists than Exorcists; no other Catechists than Devils; no other Tradition, Council, Scripture, or Gospel than the confession of Devils; yea and then the Decrees of Popes, which are held as Oracles in that Church, must now (for many of them have erred) give place to the testimonies of Deutls.  
I may not except their Council of Trent, 
Conc. Trid. Sessio 5. cap. 1.  which would not determine the question concerning the natural Conception of the blessed Virgin, whether she were originally immaculate; for either great was the ignorance of those Fathers, that could not; or else obstinacy, that they would not set it down for an Article in their Roman Creed (as they have done many other Articles, as far repugnant from truth) seeing that Verrine the Devil, 
Admire. Hist. pag. 205.  by power of Exorcism, was brought to swear upon the blessed Sacrament, and did answer upon that Oath, that she was originally immaculate. Albeit Bernard, Thomas Aquinas, Bonaventure, and many hundreds in the Romish Church would herein have given the devil the lie. It had been good, before they had given credit to this devil, to have sought some certain resolution, how to reconcile the different revelations made to Saint Bridget & Saint Katherine, concerning the same question: Katherine being told by revelation, that the Conception of the blessed Virgin was immaculate; but Saint Bridget informed of the contrary. And because such contradictions will admit no reconciliation, it would become them to learn how to discern, whether these Revelations came from the deaill, as from the lying Angel; whereof we think the devil Verrine can be no competent judge.  
Secondly, you that question the devil, suffer yourselves to be questioned in a few words. If the devils be made (as you say) Messengers of divine truths, by the power of your Exorcisms, why do you endeavour to expel them? Are they but lying Oracles? Why do you then confer with them, and not presently expel them?  
Many other reasons might be added, to convince these Priests, by the devil's contradictions in their own stories, even then, when he was adjured to speak truth: But to labour to prove, that the devil cannot lie when he list, and that he will also, whensoever he can, for a mischief, were to deny him to be a devil, whose property is vel falsum, vel ad falsum dicere: either to speak that which is false, or else to a false end. What a dangerous thing it was in our first Mother, to entertain and maintain parley with the devil, concerning our religious duty to God, all mankind feel by that woeful experience of original corruption, which they must carry with them to their graves, That which no Adversary shall ever be able to refute, is, that the power of Exorcism was given unto the Church of God for expulsion of the devil, never for consultation with him, in matters of Conscience.  
Thus have I endeavoured to dispel this doctrine of conferring with devils, in such cases, with the same zeal as I would wish to dispel the devil himself; and hold it a good resolution not to believe those Priests, for direction, in matters of Religion, who make the devil their ghostly Father. We choose rather to conclude with the sentences of the holy Fathers of the Church; one directing us how to avoid such fascinations, saying, 
Cyprian.  Non statim, etc. We ought not presently to admit, of such Acts as are done in the Name of Christ, except they be done in the Truth of Christ: The other detesting them, saying, 
August.  Removeantur illa vel figmenta mendacium hominum, vel portenta fallacium spirituum. Away with those works which are either the figments and devices of lying men, or else the deceitful acts of prodigious spirits.    

The 23. and last Advertisement Is to demonstrate the Romish falsehood, in Exorcizing, by the Events: which is particularly exemplified in a discovery of their Impostures, about the Boy of Bilson; not inferior unto any of the rest of their pranks in this kind.  
But before we come to lay down the naked truth of the matter, touching that Boy, and how things stood de facto; let us first suffer the Romish Priests to boast themselves a while of their miraculous power, in Exorcizing this Child; whom for a while you must imagine be really bewitched and possessed of the Devil: that afterwards, by the the event, may be verified of these Miraculists, that Scripture, which saith, 
Phil. 3.19.  Whose glory is in their shame.   

Hear we then the Priests speak.  
help the child was, if they had sought medicine still in Israel, and not at Endor, and of Belzebub.  
First then to show how the Child grew thus to be tormented, as I have understood it of his Parents, and have heard the Child confirm it himself. The Boy returning homeward, from school, to Bilson in Staffordshire where he dwelled, an old woman, unknown, met him, and taxed him, in that he did not give her good time of the day, saying that he was a foul thing, and that it had been better for him if he had saluted her. At which words the Boy felt a thing to prick him to the very heart. 
How the Boy came first to be possessed.  In fine, the Boy came home, languished some days, and at length grew into extreme fits, that two or three, (though he was a child of 12. years of age) could hardly hold him. The Parents of the Child, seeing the extremity of the fits, and the misery and imminent danger of death every hour the Child did lie in, moved with tender compassion, sought help of Catholics, and with cap and knee, by the means of some friends, did solicit a zealous Gentleman; who overcome with their earnest suit, did use some prayers and lawful exorcisms allowed by the Catholic Church, with whose prayers the Child was eased something, and the force of the spiritual Enemy abated. The Gentleman insisting to know how many was in him; to his thinking he said, Three. He (good Gentleman) called away partly by the danger of the place, as also by his urgent business, 
Two others meddied with him ere Jcame.  they sought and sent for a zealous Gentleman, whose zeal and virtues are sufficiently known, yea and acknowledged by God's enemies themselves. He moved with compassion came thither, used his best prayers and means that at that time he thought convenient; very much weakened the devil's force, and quelled the extreme fierceness of the fits. Yet he, within a day or so, withdrew himself for the same cause; yet though absent in person, was most mindful of his misery. In so much as he did negotiate with me, in that I had been present many times in the like occasions, that I would see him, and make trial whether he were possessed, or obsessed. I was very unwilling, yet overcome by his entreaty, and the former motives, I promised him to do my best, and to see him within the space of one month: yet so I disposed of my businesses, that I came thither in the space of a week, about Thursday before Corpus Christi day, where I did find the Gentleman that requested me to come: and finding that they had used Sorceries of Witches, which made the Child offer violence to himself, we would not meddle with him, till they had burned those Sorceries applied to him, which they forthwith did fulfil. Whereupon we using the reading of the Litanies, and the holy Gospels, together with the Exorcism of Saint Ambrose, when I came unto those words that shown the power that Saint Peter had over Simon Magus, 
The devil could not seduce Saint Peter and Saint Paul.  and Saint Paul on the Magician Bariesus, the Child would be so tormented, that three or four could hardly hold him; which words took effect in manner as often as they were used. The other Gentleman called away, I was left alone, till it pleased God the Gentleman that had first meddled with him, by great chance came thither. He and I both did our best, till Saturday about two of the clock, at which time, urgent occasions, though diverse ways, called us away: yet we left holy water, 
The virtue of holy water, and of holy oil.  also water properly against Witchcraft, and holy oil: the first having that power, that it would make him speak, though dumb, and his tongue turned into his throat; and the second that force, that being applied in a little quantity unto his legs and arms most grievously contracted, that a strong man could hardly unfold them, only with the force of the holy oil they would be stretched forth as they were want. We entreated them in our absence, to use the holy waters and oil in his extremities, and that we absent, would assist him the best that we could in our prayers; which they continued: on Saturday, Sunday, and Monday, with extreme fits and heavings he brought up pins, 
Strange things voided.  wool, knotted thread, thrums, rosemary, walnut leaves, feathers, etc. the which he still drinking of the blessed water, brought up: and when he could not speak, he would make signs for that water, with the letting down of which, presently he recovered his speech. Well, on Thursday, being Corpus Christi day, about three or four of the clock I came again, found the Child in great extremities, continually heaving up, and in this time he had brought up 11. pins, and a knitting needle folded up in diverse folds. On Friday next, he brought up the last pin. I told them that I was glad that he brought up most of those things in my absence, that well they might see that really they came from him, and that it was no collusion of us. On Saturday night finding the Boy to my thinking somewhat obstinate; I, before the Parents, wished him not to be deluded by the Enemy, but that if he spoke any thing within him, he would impart it to us, that we might counsel him for the best. A great while the Child would not hear us, yet at length he said, he would not tell us before all the company. I ask then to whom he would tell it, he answered, to yourself, so the others would leave you: he gave me leave after to signify unto his Parents, sisters, and brothers thus much: First, 
The Boy tells what the devil and Witch say in him.  that the spirit bade him not to hearken to me in any case. Secondly, that the Witch said, that she would make an end of him, and that she would bring in othergates things into him, if it were not for me, whom she called a Roguish P. Thirdly, she said I destroyed all her good things. Fourthly, she said, that though I should help him, yet she would have a saying to his brothers and sisters. Fifthly, he desired me to tarry with him until Monday, for when I should leave him, he said he should be torn in pieces: whereupon I, according to the prescript of the Thesaurus Exorcismorum, did bless fire, and did burn those maleficialias, Sorceries, those filthy things that came from him; at smoke of which, and the fire thereof being temperate only, and in a Chafing-dish, and the smoke only of Frankincense, he would vehemently cry out that he was killed, burned, and choked; though my own self, and diverse others were nearer to all then himself. At length he seemed greatly to rejoice, and with great eagerness drank up the smoke, saying that he saw his Enemies tormented. I wished him then to pray for the Witch, and for her conversion from that wicked life; 
The markable devotion of the Child.  which he did: then the Child did declare that now he was perfectly himself, and desired that his books, pens, ink, clothes, yea that every thing he had might be blessed; wishing his Parents, sisters, and brothers to bless themselves, and to become Catholics; out of which faith, by God's grace, he said he would never live or dye. On Sunday also I exorcised him, but diverse Puritans resorting to him, I could not have conveniency to come till towards night. All which day he had many fits, and I coming to him, learned of him that still while the Puritans were in place on Saturday, 
The force of ill company.  as also at other times, he saw the devil assault him in form of a Black bird. Well, I persisted in exorcizing him, left him very well speaking and merry, retired myself, having seen his meat and drink blessed. They then after giving him a Syllibub, the sugar whereof being not blessed, he presently at the taste thereof began grievously to be tormented. Yea, though he loved flowers, 
The power of blessed things.  yet if unblessed, he would tear them in pieces, and distinguish them from other; and unmblessed Raisins he would say were too big for his mouth. I was sent for, and I had not charged him long, but at each charge I did find the devil very much to tremble: I hoping of God's especial assistance at that time, made the devil to swell in his mouth, in sign of his presence, and to express first by sign, how many were in him: which he did, holding up three fingers. I caused them then, one by one, to descend into the great toe of the right foot, and at the entering thereof to shake it, and to stir the leg; all which they did higher and higher, to signify how one was greater than another: then I caused the Boy to speak, who did acknowledge that he would live and dye a Catholic, wishing father, mother, and all his friends to serve God: then I called up the chief Fiend, and did demand him to show himself, who presently puts forth the Child's tongue, and swollen the end thereof. Then I (all being Protestants, 
A markable thing.  saving one Catholic) commanded the devil to show by the sheet before him, how he would use one dying out of the Roman Catholic Church? who very unwillingly, yet at length obeyed, tossing, plucking, haling, and biting the sheet, that it did make many to weep and cry forth. Then I commanded him to show how he did use Luther, john Caluin, and john Fox; which unwillingly he did perform after the same manner, but in a fiercer sort. Then I commanded him to show what power he had on a good Catholic that died out of mortal sin? he thrust down his arms, trembled, holding down his head, and did no more. Hereupon the Parents were instant with me, presently and out of hand to help the Child. I told them that I did not doubt but by the power of God's Church (on which I did only rely, and not on any personal virtue of mine own) to cast them out presently. But I said, 
A conjecture why the Child might be possessed.  I did fear that the innocent Child was punished for the sins of his Parents, which might be for their lack of belief; which is a sin great enough, since without faith it is impossible to please God. Yet hereupon I said to his mother, Good woman, will you promise me that you will become a Catholic, if in your sight I cast out these devils in form of fire? she answered, that she must consider of that: then said I, I am afraid this Child will not have help; for, fearing the Child was punished for her lack of belief, I doubted that the cause remaining, the effect also would remain. Hereupon the Child gave a great shriek, began to be vehemently tormented, grew obstinate, in so much that I feared another devil was entered. I exorcized him also a long time: but the devil with the Child's voice cried, The Lord in heaven, the Lord in heaven. A long time I exorcized him, but still he was obstinate, crying out, Father, mother, help me, help me, saying that I killed him: and when I gently strooke him on the head with a soft ribbon blessed, he yelled forth that I killed him, cursing me, saying, A pox of God light on the P. saying moreover, I will never be converted; to which word a Protestant then by, that had seen all, replied, Thou wilt then do worse. Here I commanded the devil that spoke, 
The Child being himself, denies all the devil had uttered by his tongue.  to show himself in the tongue, who coming forth as out of a trance, I asked him gently, whether he had uttered any of these words? he utterly denied to have spoken them, ask forgiveness, saying, that it was not he that spoke them; and affirming, by God's grace, that he would be constant in the Roman Catholic faith till death. Then I called up the wicked spirit, took his oath, that with trembling he tendered to be obedient in all to lawful Exorcists, and not to hinder the eating, drinking, or sleeping of the Child. Then it being almost three of the clock in the morning, I retired to bed: the next day, being Monday, I came and told the Parents, that I had tarried there as long as I had promised, and as long as I well durst for danger, and as my promise to others would permit, but promised them to come again as soon as I could. The father than offered me the Child to dispose of as I would. I told him I had no convenient place for that purpose; but I said, that if he would not deal with Witches and Sorcerers, 
The reason why I lest to come any more.  I would come as often as I could. The father said, he would seek of Witches, or of any other for help. I being sorry to hear his bad resolution, told him that I would not mingle God and the devil together: and then got his promise that he would not use holy water and oil blessed, if they meddled with Witches. Yet I hear, that he hath not complyend with his promise, in extremities of the Boys fits, having recourse to blessed things, saying, he will coarse him with them. Well, the substance of all this I have here written, at my coming away I declared before three Protestants, and the Child's Parents, desiring them, that if I did not say truth in all things, that they would challenge me therein. Then the Child being 〈◊〉 a sounding fit, anointing him with holy oil, 〈◊〉 bring him unto himself, in so much that with a staff he walked up and down; and since, he did eat, drink, sleep, and walk, having only short fits, as I am faithfully informed, yea till shortly after they entertained many Witches and Sorcerers; notwithstanding whose help sought in vain, he is more grievously tormented then ever before. Here before my departure, the Parents of the child offering me money and gold, I refused it, thanking them, saying, If they would give me 20. pound, I would not have one penny: Charging them that they should not endanger their own souls, and the soul of the poor Boy, in seeking unlawful means. And thus on Monday was fortnight I left him: and the truth of this I must say with S. Paul, that God knows in all this I do not lie.  
Thus desiring that all may succeed to God's glory, the good of the Child, and the confusion of all Sorceries and Charms, which in my heart and soul I detest, I leave the Parents, Child, and thee, Christian Reader, to the mercy of God.  
july the first. 1620. Non nobis Domine, non nobis, sed Nomini tuo da Gloriam. Yours in charity, love, or in any good office, J. W.  
This Relation was published by the Priests themselves, and delivered by one of them, called Master Wheeler, into the hands of Master Thomas Nechils Gent. a Recusant dwelling near the aforenamed town of Bilson: as appeareth by his owner confession, upon oath, taken before the L. Bishop of Coventry and Lichfield; and added in the end of this Book.    

THE EGREGIOUS CUNNING OF THE BOY OF Bilson, in counterfeiting himself to be bewitched, and possessed of the devil.  
THis Boy, being about thirteen years old (but for wit and subtlety fare exceeding his age) was thought by diverse, to be possessed of the Devil and bewitched, by reason of many strange fits, and much distemper, wherewith he seemed to have been extremely affected. In those fits he appeared both deaf and blind, writhing his mouth aside, continually groaning and panting, and (although often pinched with men's fingers, pricked with needles, tickled also on his sides, and once whipped with a rod, besides other the like extremities) yet could he not be discerned by either shrieking or shrinking, to bewray the least passion or feeling. Out of his fits he took (as might be thought) no sustenance which he could digest, but together with it, did void and cast out of his mouth, rags, thread, straw, crooked pins, etc. Both in, and out of his fits, his belly (by wilful and continual abstinence defrauding his own guts) was almost as flat as his back, beside, his throat was swollen and hard, his tongue stiff and rolled up towards the roof of his mouth, in so much that he seemed always dumb, save that he would speak once in a fortnight or three weeks, and that but in very few words.  
Two things there were which gave most just cause of presumption that he was possessed and bewitched; one was, that he could still discern when that woman (which was supposed to have bewitched him) was brought into any room where he was, 
jone Cock.  although she were very secretly conveyed thither, as was one time tried before the grand jury at Stafford: the second, that though he would abide other passages of Scripture, yet he could not endure the repeating of that text, viz. In the beginning was the Word, 
joh. 1.1.  etc. joh. 1. vers. 1. but instantly rolling his eyes, and shaking his head, as one distracted, he would fall into his usual fits of groaning, panting, distraction, etc. In which plight he continued many months, to the great wonder and astonishment of thousands, who from diverse parts came to see him. Thus much of his cunning.  

The means of discovering his dissimulation.  
AT the summer Assizes held at Stafford, 
Summer Assizes held at Stafford, xviij. jacobi R. 1620.  the tenth of August, Anno Dom. 1620. the  woman, supposed to have been the Witch, was brought to her trial, before the R. Worshipful Sir Peter Warberton, and Sir john Davies Knights, than his Majesty's justices of Assize for that County: before whom appeared some slender circumstances, which were vulgarly esteemed strong proofs of Witchcraft; but after some speech, manifesting the idleness of such fantastical delufions, the woman was freed by the Inquest. At what time the judges were pleased to commit the care and (if it might so be) the cure of the Boy unto the L. Bishop of Coventry and Lichfield, then, and there present.  
When he had been with him at the Castle of Eccleshall, about a month (much of which time his Lo. was necessarily absent from home) although diverse symptoms gave just cause to suspect that he did but counterfeit; as namely, the easy and equal beating of his pulse in his strongest fits, his quiet rest and sleep, commonly the whole night long, his clear complexion, and (which plainly tells every beholder that his tongue lied in saying nothing) his swallowing of whole morsels of bread without chewing, his spitting forth from him as naturally and perfectly as ever he could do in his best health, (neither of which could possibly be done with a tongue turned upwards, and doubled towards his throat, as he would seem to have it,) besides, his ordinary coming forth of his fits always with one kind of loud and large tunable groan: yet notwithstanding his usual casting up of his meat, his much fasting, and lank belly, his patience, or (as it might rather seem) senseless stupidity, in enduring those many prickings and violent extremities, without any sign of feeling, did argue some bodily disease and infirmity.  
Therefore it was, that no experiment was used on him, until that the judgement of some well approved Physician might be had, to deliver in what state his body then was: nevertheless, after a longsome expectation of such an one, an occasion offered itself, which required and exacted a more speedy and present trial.  
The Father of the Boy (an honest Husbandman of sufficient ability, innocent and ignorant of any practice in his child) came with an Aunt of his to see him: when, being out of his fit, the Father earnestly demanded what might be thought of his son's case, and whether he were possessed, or not? Whereto it was purposely answered, that nothing seemed so marvelous, or so much to betoken any such thing, as that at the hearing of those words of the holy Gospel of Saint john, 
john 1.1.  [In the beginning was the Word, etc.] he still used to fall into his fits. For further proof whereof, then presently in the Father's hearing those words were repeated; and accordingly upon the repetition thereof the Boy fell instantly into his fit. Lo (quoth his Father then) do you see? what think you of this? This (said the Bishop) do I like very well; for upon this must I begin to work.  
The same day in the afternoon (when word was brought that the Boy did speak) diverse resorting unto him, the Bishop calling for a Greek Testament, said unto him; Boy, it is either thou, or the devil, that abhorrest those words of the Gospel: and if it be the devil, he (being so ancient a scholar as of almost 6000. years standing) knoweth and understandeth all languages in the world, so that he cannot but know when I recite the same sentence in the Gospel out of the Greek text: but if it be thyself, than art thou an execrable wretch, who playest the devil's part, in loathing that part of the Gospel of Christ, which (above all other Scriptures) doth express the admirable union of the Godhead and manhood in one Christ and Saviour; which union is the arch-pillar of man's salvation. Wherefore look to thyself, for now thou art to be put unto trial; and mark diligently whether it be that same Scripture which shall be read unto thee; at the reading whereof thou dost seem to be so much troubled and tormented.  
Then was read unto him, in Greek, the twelfth verse of the first Chapter of Saint john's Gospel, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.] which he supposing to be the first verse, did accordingly, as he was formerly wont, fall into the passion of a trance.  
This fit being quickly passed over, next was read unto him, in Greek, the first verse, being indeed the aforesaid text [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc.] yet he suspecting that it was not the same text, was not any whit troubled therewith.  
By this means was his notable fraud, in a manner, fully discovered, in so much that he seemed to be greatly confounded here with: notwithstanding, staring with his eyes, and casting his head on both sides the bed, whereon he lay, that he might dissemble his dissimulation the better, he told the company y he was troubled at the sight of 2. mice.  
After this discovery, (to the end that 〈◊〉 might be freed from further trial, and be sent home again to his father) he complained of extreme sickness, and by writing, as well as he could, did signify that he had a great pain in his belly: and the morning following, making water in an Urinal, his water was as black as Ink; for there were some that writ very legibly therewith. And in the like sort, two days following he seemed to make water of the same colour. Which that he might the more cunningly dissemble, he, in the making thereof vehemently groaned; and thereupon one coming into the room to him, the Boy did show him his manner of making water, whereof a little remain came then from him, of the same black tincture, which he purposely had reserved within the skin, to make semblance that it so came immediately from him.  
But the third day following (which was the Lord's day) by diligent watchfulness, and other means which was used to observe him, he was espied mixing Ink with his Urine, and nimbly conveying the Inkhome into a private place. When being suddenly deprehended in this his conveyance, after an earnest, but loving exhortation made unto him, this deaf began to hear, and dumb to speak: and at the sight of his ungracious and godless practices, he braced out into plentiful tears, confessing all, to his own shame, and God's glory. Which confession (before he had heard of the aforesaid Relation of the Priests) he made the same day, in manner following.   

THE FIRST EXAMINATION, AND CONFESSION OF THE BOY OF BILSON, NAmed William Perry, taken before the Reverend Father in God, Thomas L. Bishop of Coventry and Lichfield, at Eccleshall Castle, 8. Octob. 1620. touching his counterfeit practices, etc.  
BEing examined how long since, and of whom he had learned such tricks and cozening devices? The Boy recollecting himself, answered as followeth: In Lent last (said he) there met me, not fare from my father's house, an old man, who called himself Thomas (but his surname I cannot remember) having a grey beard, russet apparel, and carrying a cradle of glasses or pots on his back, who said unto me after this manner: Now, pretty Boy, where dwellest thou? dost thou go to school? If thou wilt do as I shall teach thee, thou shalt not need to go to school; for (said he) I can teach thee such tricks and feats, that the people that see thee, shall believe that thou art bewitched, and so shall lament and pity thee. Whereupon I being willing not to come at school, for fear of whipping, was desirous to learn such tricks. By and by this old man began to teach me, first, how to groan and mourn; next, to roll and cast up my eyes, so that nothing but the white of the eye should be seen, after that, to wrest and turn my neck and head both ways towards my back, then to gape hideously with my mouth, & grate with my teeth, to cling and draw in my belly and guts, to stretch out my legs, and clutch my hands: after that, to put crooked pins, rags, and such like baggage, into my mouth, that I might seem to vomit them up. And although (said he) that some folk shall put thee to pain, by pricking, and pinching thee, yet thou must endure all patiently. After this sort he taught and learned me some six several times privately in a Close, where none could see us.  
And further, that old man made me believe, that a body possessed could not endure to hear the first verse of the first Chapter of S. john's Gospel, 
john 1.1.  (viz. In the beginning was the Word, etc.) and that therefore whensoever I heard it, than I should fall into my fits. Besides, he willed me that I should begin to do these feats, when it should next happen that I should be ficke: and that then I should accuse some one body or other (whom I had heard to be accounted a Witch) to have bewitched me. And thereupon afterwards, of myself, I did accuse one jone Cox, and was once minded to have made my picture in clay, and to have conveyed it into her house, for the better proof of her bewitching me.  
Being examined how long after it was that he began to put these things into practice, and upon what occasion? He answered; Not long after, (which was about the Easter following) I began to be sick, and my father sought help for me in diverse places: and then some Papists did persuade him to seek for help at the hands of some Catholic Priests. But my mother did rather desire to have some learned scholar or Divine that was no Papist. Yet at length, by their persuasions, there was first brought unto me a Priest, 
I. Priest.  of an indifferent tall stature, with long black hair, in a greenish suit, his doublet opened under the armpits with ribbons.  
As soon as he came to me, he drew a stone out of his pocket, and hanged it about my neck, saying some Latin prayers over me, putting also his finger into my mouth: whereupon I seemed to come out of my fit. After that, he made holy-water, and witch-water, saying certain prayers over them, and putting salt into the witch-water. Then he gave me a bottlefull of the one of those waters, (but of which I do not remember) and willed me now and then to cast some of it over my bed; and himself, with a little Isop, did besprinkle me therewith also. Before he went away, he said certain other Latin words or prayers over those waters, (which to my remembrance) did thus sound, Eggse eggs atque famulo Dei Gulihelmo ante damnando, and more there of I cannot remember.  
The next morning (as I remember) this Priest came again, at which time (because I lay in a lower room, where many people thronged in to see me) they removed me into an upper room, more private and fit for them to pray in, where they continued and used the like means towards me, as they had done before, betwixt a fortnight and three week's space, during which time I continued my wont fits. Then at last, this Priest said that he could not help me, because he wanted a book, which he sent for up to London: but after that the book was brought, he then said that he could not help me, without the aid of another Priest, whom after that he brought with him. 
II. Priest.  He was a short big fat man, with blackish long curled hair, in a kind of russet coloured suit, with a sword by his side. As soon as he saw me, he said, that by the help of God and our Lady, and the holy Saints of heaven, he would either cast the Devil out of me that night, or else it should go hard. And first, he drew out a little book of the bigness of a Pueriles, in which he continued praying, till about 11. a clock. of the night, and casting holy-water on me.  
Then both these Priests went away, but came again unto me in the morning, and then they made as much holy-water as a pale could hold. But in the end they confessed that they could do me no good, without the help of a third Priest, whom they did send for by a Weaver of our town.  
About a week after came the third Priest, 
III. Priest.  being a reasonable tall old man, in a horseman's coat, with long head-haire: before he came to our house, he did say to the man that fetched him (as I did hear) that if the spirits came to me, than I was obsessed; but if they were within me, than I was possessed. The big fat Priest came in with this last Priest, and first he put his finger into my mouth, and said, that I was bewitched at the tongues end: wherefore he bade me drink three or four draughts of holy-water, which I did: he taught me also to pray to the Virgin Mary, and to my good Angel, and to all the Saints in heaven to help me. Then he washed my head, feet, and belly with the same water, saying now and then to me, Thou art now somewhat better, Boy? and I would say, Yes, a little better.  
About the same time, my father coming one day home before supper, he asked me what I had seen in my fits? and I told him that a thing came to me in the likeness of a Blackbird. And now the Priest that came last unto me, went out of town, these three Priests having been with me about three weeks, but could do me no good.  
About a week after, 
II. Priest.  came the big fat Priest again, and held on his former course, saying, that by. God's grace he would help me. About which time he made a Sermon to certain Catholics which were with me, having a white Surplice on him, with a stole (as I remember they called it) about his neck: his Text was, My flesh is bread indeed, and my blood is drink indeed. After his Sermon, he prayed with me as he had used to do: and then made another paleful of holy-water, wishing them to boil certain herbs in water, to wash me withal; as Time, Isop, and such like.  
Upon the Sunday following, people came in so thick to see me, that the Priest durst not preach; and he intended to be gone the next day.  
His fashion was, to bless and cross all the meat which both themselves and I did eat: so that when my mother once gave me some of a Syllabub, which the Pr. had not crossed in the same manner, he told them that there was a Puritan spirit entered into it.  
These three Priests dealt with me at sundry times, that I should confess my sins unto them: which I did sometimes, when I listed to speak, but that was but now and then. They wished me also to turn to their religion, and that then I should have help.  
Upon that Sunday night before that this fat Priest was to go away, he said, that by the help of the blessed Virgin, and the Angels and Saints in heaven, he would cast the Devil out of me.  
A little after, he began to ask certain questions of the spirit within me; as first, what should become of the Puritans when they died? and he told me, that if they went to hell, than the spirit should tug and shake the bed-clothes: which I did do after the same manner he bade me. Next, he asked what should become of the Roman Catholics, and if they should go to heaven? that then, in sign thereof, I should lift up my hands, which I did also.  
Then the Priest said, Come out of thy fits, Will, in the name of the Father, and of the Son, and of the holy Ghost: whereupon I seemed to come out of a fit, and then he prayed by me, and said, that he would cast three devils out of me that night. And so he hanged about my neck, and put under mine arm a fine stole, wrought with great siver letters: and with the one end thereof, being very hard, he did beat me about the head and face, until to my thinking he made me black and blue; chafing & rubbing my neck with that stole, which was so rough, that it made my neck very sore: and still he spoke to the spirits within me, thus; Come out, you Rogues, you Villains, I charge you by God and the blessed Virgin, and by all the Angels and Saints in heaven, that you suffer the Boy to eat, and sleep: and withal, he stamped with his feet, as he spoke those words.  
Then he told my father that he would throw out those three spirits one after another, so that they should plainly see them come forth. And if he should do so, he asked my mother whether she would become a Catholic, or no? She answered him that she would consider of it. Then, said he, will I also consider whether I will help your son, or no.  
But yet the Priest continued as he had begun, and said unto me, If there be three Devils in thee, then give three knocks, in sign thereof; and so I did: but at the biggest Devil he willed me to give the greatest thump, which I did at the last. And still the Priest did beat me with his stole, & so continued with me till about three of the clock in the morning: during which time, certain Papists were sent to pray with me, bringing hallowed candles with them.  
At the same time, the Priest took such 
* Viz Crooked pins, rags, straw, etc. and such things as the Boy could finde and steal, into his mouth; as he did once halfe a knitting-needle.  things as I had seemed to vomit, and burning them with Frankincense, he took an old rusty sword, and said a Latin prayer, resembling it to the sword wherewith Peter did cut off Malchus his ear: he also did beat the same things with an hammer, betokening that hammer which nailed Christ to the Cross.  
The morning being come, the Priest was to be gone, and then my father said unto him, Sir, I see you can do my Child no good, and therefore I must seek for some other help. Yes (said the Priest) you will go seek for help at witches to ease his body, but you care not for damning his soul. But yet before he went away, he did hollow more water, and then he departed.  
And here the Boy was suffered to pause, and repose himself, by reason of his weakness; and was not then further examined till the next time.   

THE SECOND EXAMINATION, AND ANSWER of the said William Perry, made unto certain other questions, which (upon just and special presumptions) were propounded unto him by the Reverend Father in God, THOMAS, Lord B. of Coventry and Lichsield, taken at Eccleshall Castle, the 13. day of Octob. Anno Dom. 1620.  
FIrst, it was demanded of him, that seeing the old man (called Thomas) persuaded him that at length he should be cured by some Popish Priest; whether he meant not accordingly in the end to seem to be dispossessed by some, or one such of them?  
He answereth, yes; and further, that thereupon he meant to become a Papist.  
Secondly, being asked, that if he did mean so, why then he would not, after so long a time, and so great pains taken about him by those Priests, yield to their Exorcisms, and seem to be dispossessed by their means?  
He answereth, because that much people did resort unto him, and brought him many good things; as also for that he was not willing to go to school again: yet that in the end his meaning was to be helped by them.  
Thirdly, being asked that after he saw himself half discovered, whether in his grief and fear that all should come to light, he had not an intent to do himself some bodily mischief?  
He answereth, that he had; for (saith he) the Devil had 
* It was his own word.  steeled my heart, so that I cared not to hang myself; and had purposed to do so one night, but that I was watched, and hindered.  
Fourthly, being asked how it could be thought that he should be moved by any Papist, to charge a woman for bewitching him, which was herself an obstinate Recusant? He answereth, that he was moved by Thomas the old man, to lay it on some woman so suspected: but that only of himself, without the persuasion of any other, he named this 
* jone Cock.  woman; because she was a woman ill thought of, and suspected for such like things.  
Being here put in mind of the desire, which formerly before his discovery he had to be prayed for, as was accordingly then done, but (as at the same time was told him) not to drive the Devil out of his body, but only out of his soul, wherein the Devil had possessed him, by a devilish obstinacy of his heart, in feigning himself to be bodily possessed of the devil: And being further wished to remember how that after those prayers he writ on a paper, that he had found much ease thereby: He was hereupon demanded, whether he did not as then intent and resolve with himself to make an end of his former course, and counterfeit practices; and seem to be dispossessed by such prayers?  
He answereth, that it was indeed in his mind to do so, because he had then wearied himself with dissembling so long, and was also in fear to be discovered and found out.  
And albeit this was easily discerned to have been his resolution, yet (as was at that time told him) it became not the Professors of truth to imitate the Popish Priests in such cases, who falsely arrogated to themselves such an Apostolical power, by Exorcizing to expel Devils, although it might (in man's opinion) much work for the glorifying of God, edifying of Christian people in our Church, and also for the converting of Romish Recusants unto our true Religion; because this aught to be the profession of Christians, to seek to glorify Him only by truth, who will be worshipped in spirit and truth.  
And here was an end made of examining the Boy any further.  
 
Examinat'. coram praefat'. R do Patre dictis diebus, anno, & loco; Praesente Ryc. Baddeley, Notario Publico.   

THE BOY OF BILSON, his private and public Acknowledgement, etc.  
NOw after those Popish 
* Bilson in Staffordshire, is a chapelry within the peculiar jurisdiction of Wooluerhampton, where sacrilegious impiely hath produced such effects, that it is much infected with Popery, & infested with Popish Priests, whose ordinary Rendezvouz it is. No marvel therefore if they made choice thereof, as the fillest nest wherein to lay and exclude their addle and supposititious eggs of politic impostures and godly deceits. But this Cockatrice was crushed in in the shell, and their viperous disseine thereby defeated.  Priests were departed, and had left the Boy (as before is confessed, and set down) his Father sought for further help by the means of Witches, (but as wickedly, so all in vain) until such time as he was brought from the town of Bilson aforesaid, unto Lichfield, before Doctor Master Chancellor of the Diocese; where he continued until he was carried to the Assizes at Stafford, and there by the judges referred and left unto the abovenamed Reverend Father in God, the I. Bishop of the Diocese; who after a very short time sent to Bilson for him, and after his arrival did deal with him, as formerly in this discourse hath been related.  
Since which time, the Boy, upon laying to his charge the heinousness of that his offence, as being blasphemous, in respect of Christ, whose words in the Gospel he feigned himself to abhor; and devilish, in respect of the Devil, whose person he would seem to be possessed of; and also murderous, in respect of the poor Woman, whom he willingly occasioned to be brought (as much as in him lay) to the point of death: He hath earnestly bewailed these his sins, and (as after his first Examination) by prayer coneived by himself, to such purpose, craved forgiveness at God's hand for the same.  
So having continued at Eccleshall Castle aforesaid, until he was perfectly recovered of his former weakness, and benumbed limbs, and that his Parents were willing to dispose of him otherways, he was finally brought again to the last Summer-Assizes held at Stafford, the 26. of july, 
Summer Assizes held at Stafford, 19 jacobi R. 1621.  Anno 1621. where before Sir Peter Warburton, and Sir Humphrey Winch Knights, his Majesty's justices of Assize, and the face of the County and Country there assembled, the Boy craved pardon first of Almighty God, then desired the Woman there also present, to forgive him; and lastly, requested the whole Country, whom he had so notoriously and wickedly scandalised, to admit of that his so hearty Confession, for their satisfaction.  
And thus it pleased God to open the eyes of this Boy (that I may so say) luto, with the clay of the Romish Priests lewd impostures; and sputo, with the spittle of his own infamy, to see his errors, and to glorify the God of truth.  
Gloriasoli Deo.   

THE EXAMINATION AND ANSWER OF THOMAS NECHILS of Nechils', in the County of Stafford, Gentleman (a Recusant) taken upon oath before the R. Reverend Father in God THOMAS L. Bishop of Coventry and Lichfield, at Eccleshall Castle, the 17. of Octob. Anno 1620. touching the aforementioned Relation of the Priests, of their proceed with the Boy of Bilson.  
BEing examined whether he knew a written discourse then showed unto him, touching the Boy of Bilson, entitled and beginning thus; A faithful Relation of the proceed of &c. and ending in these words, Yours in charity, love, or any good office? He answereth, that he doth very well know, and remember the same.  
Being examined how he came first by that discourse, or Relation, and from whom he had it? He answereth, that it was delivered unto him by a Gentleman, whom he met journeying on the way towards Lichfield, whose name was Master Wheeler, as he told this Examinate. And, being further demanded, he saith that he was as a man of a reasonable stature, round faced, about fifty years old, and of a blackish complexion.  
Being examined what further discourse did at that time pass betwixt them two, touching the said Boy, called William Perry? He answereth that the said Master Wheeler then told this Examinate, that he would acquaint him with the whole business, concerning that Boy: whereupon he gave this Examinate a copy of the aforenamed discourse or Relation (having two copies at the same time about him) and willed this Examinate to get it copied out, and to give one copy thereof unto one Philip Higgins of Westbromage Yeoman (as he this Examinate remembers.) And further, that the said Master Wheeler said unto this Examinate, that was no matter who should see it.  
Being further examined what the said Master Wheeler did at the same time acquaint this Examinate with, touching himself? He confesseth that he told him how that he did often use to resort unto the French Ambassador: that he did know the Bishop of Coventry and Lichfield; and further, that he was known to the Lord Archbishop of Canterbury.  
Tho. Nechils.    

Examinat'. coram praefat'. R do Patre dictis die, anno, & loco; Praesente Ryc. Baddeley Notario Publ.