The firſt Aduertiſement; Againſt a falſe Propoſition of the Romaniſts, who make the vſe of Miracles to be a perpetuall and neceſſarie note of the Catholike Church.

THe Propoſition much inſiſted vpon and preſſed by Bellarmine, Coſter, Valentian, and other Ieſuites, is, that the vſe of Miracles is a neceſſarie, perpetuall, and proſitable Character and Note of the true Church of Chriſt, aſwell in theſe Times as it was in the Dayes of the Apostles. This we are warranted to call a falſe Propoſition. Firſt, becauſe that Gift cannot bee called perpetuall, which ceaſed by little and little;Chryſoſt. Aug. inſomuch that Saint Chryſoſtome and Saint Augustine, could ſay of their owne times (which bordered neare vpon the Dayes of the Primitiue Church) that diuers kind of Apostolicall Miracles were then ceaſed. How much leſſe therefore can this Power bee expected in theſe latter Times, of which the Romaniſts owne Biſhop (who Rued in the dayes of King Henry the eight, and whom they haue magnified with the Title of a Martyr, that is, a Witneſſe of the Truth) did auouch, ſaying,Ich. Roffenſ. Epiſcop. cor. Luth. de Capt. Bab. c. 10. The promiſe of God touching Miracles, God would not haue to be perpetuall in his Church.

Secondly, if they were neceſſarie (eſpecially) for the confirmation of the Doctrines of Faith, as the Romiſh Prieſts doe in their Exorciſmes profeſſe; then would not S. Gregorie, the firſt and greateſt Pope of that name, haue held them neceſſarie onely for the firſt begetting, breeding, and nourcing of the Church:Greg. hom. 49. in Euang. Euen 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 vſe. Which ſentence of S. Gregorie, did peraduenture draw the like Aſſertion from the quill of the Ieſuit Delrio, Delrio Icſ. Diſq. Mag. Tem. 2. l. 4. ſaying (although ſomewhat mincing it) For the eſtabliſhing of the Faith, there is now little neceſsitie of Miracles, or none at all. But more thorrowly their ſaid Biſhop, who holdeth them not neceſſarie, but for the time of the birth and breeding of the Church. Roffenſ. ſup. Whereunto (to forbeare any further ſearch after Witneſſes) their Ieſuit Acosta accordeth;Acoſta Ieſ. de ſalut. Iudor. l. 2. c. 〈◊〉 There being a difference (ſaith he) betweene the primitiue Times and theſe Dayes wherein we liue, for what need we any confirmation by Miracles? So he.

Thirdly, touching the profitableneſſe of Miratles in the latter Ages of the World, Saint Chryſoſtome durſt ſay, that it is more profitable to want them; Chryſoſt. as hee is alleaged by Acoſta. ibid. c. 2. it being a matter of greater worthineſſe to beleeue without them. Yea, their owne Preacher, entring into this contemplation, taught publikely,Stella in Lue. 11 that Miracles now would be rather an hindrance vnto Faith. And I cannot beleeue he ſpake without booke, ſeeing that our Sauiour Chriſt (as Saint Auguſtine obſerueth) hath giuen vs a caution, Aug. Tract. 13. in loh. 3. againſt theſe Miraclemongers, Mar. 13.5. willing vs to take heede that we be not deceiued. Whereof their Ieſuit will giue vs ſome reaſon, euen,Acoſta Ieſ. de temp. nouiſſ. l. 2. c. 19. Becauſe that in the time of Antichriſt it will bee hard to diſcerne true Miracles from falſe. Where then ſhall a Chriſtian caſt Anchor in ſo great danger of ſeducement by Antichriſtian Miracles? the true anſwere to this will giue vs full ſatisfaction; and this wee haue confeſſed by the mouth of the ſame Ieſuit, as abſolutely as any Proteſtant can profeſſe.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 Seruant of Chriſt haue a ſtronger Fort againſt the power of Antichriſt. Which Tenet, concerning the ſecuritie of Chriſtians by Scriptures, was anciently held before the dayes of Antichriſt, as we reade in the ancient Authour of the worke, paſſing vnder the name of S. Chryſoſtome: Hom. 49. in Matth. True Chriſtians (ſaith hee) were diſcerned in former times by Miracles, but now by Scriptures. This is the Fort which will defend vs, and therefore we aboue all things ought to defend it.

The ſecond Aduertiſement; Shewing the falſe Aſſumption of the Romaniſts, in challenging to themſelues the power of Miracles, as a perpetuall gift peculiarly belonging to their Romane Church.

ALthough the Ieſuit Turſelline talketh and boaſteth of many maruelous Miracles, daily done in Italy, Hiſt. Domus Lauret. Which (as he ſaith) are no leſſe glorious than thoſe miracles in the dayes of old: yet doubt we not to call this Aſſumption a meerely vaine preſumption. For if wee require them to ſhew vs in their Church the power of Prophecie, they might take (I thinke) a Lanterne to ſeeke thorowout all Italy, and not find any one whom they can point out to bee profeſſedly a Prophet. If we inquire after the gift of Tongues, to ſpeake ſtrange languages, where can they ſhew this? Miracles (ſaith the Apoſtle) are for vnbeleeuers, or Infidels: 1. Cor. 14.22. and no Miracle more neceſſarie for the conuerſion of Infidels in the Indies than to be able to ſpeak the languages of thoſe Nations, becauſe Faith commeth by hearing, Rom. 10.17. 1. Cor. 14. and hearing of a knowne language. Yet wee know that the Prieſts, who daily labour for the conuerſion of thoſe Infidels, confeſſe that they are glad to labour and ſtudie Moneths and Yeares, to learne the languages of thoſe Countries.

But, to ſpeake more generally, How can this be ſaid to be a perpetuall Badge of the Roman Church, whereof a famous Biſhop (liuing but about foureſcore yeares ſince) being poſed by Luther, to ſhew in all Europe where there was any that could profeſſe 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 wee ſee no effect in our dayes.

When wee further inſiſt, and aske, concerning this great ſigne of the ordinarie worke of Miracles, where this Starre doth appeare? ſurely, not at their Ieruſalem, the Citie of Rome; nor yet in Europe, their Iurie, for they ſend vs to ſeeke it in the newfound World, in the conuerſion of Pagans; profeſſing (as it may ſeeme) and that iuſtly with their Eſpencaeus, Eſpen. in 2. Tim. 3 that Miracles are no where neceſſarie, but among Infidels. Here then, if any where, we are to ſeeke it, to wit, in the Indies; where behold Bellarmine, and their other Magi doe ſee it riſing (as it were) in the Eaſt-Indies, and ſetting in the Weſt-Indies. No queſtion therefore, but wee are like to find it in thoſe Indies; that which is their ordinarie Aſſumption.

For confutation whereof we need not to trauell ſo farre, to trie this; two famous Ieſuites, who haue beene moſt conuerſant there, and taken (as is ſaid) moſt paines for the conuerting of Infidels to the Faith of Chriſt, come vnto vs by their Bookes, and tell vs, the one, that this Aſſumption is falſe, the other, though auouched by them, yet not ſaying that it is true. For of the Eaſt Indies, their Ieſuit Acoſta ſaith aſſeuerantly;Acoſta Icſ. de ſalute Indor. l. 4. Prodigia nulla facimus, ſigna nulla edimus: We worke no Wonders, we ſhew no Miracles. In the Weſt Indies, who more reſident than their Ieſuite Xauier, whom they report to haue beene their Thaumaturgus, Ballar. l. 4. de Not is Eccleſ. c. 14. and to haue bealed lame, dumbe, deafe, blind, yea and to haue raiſed the dead to life. Notwithſtanding, when wee conſult with Francis Xauier himſelfe, in his Volume of Epiſlles, directed vnto the Fathers of his owne Societie, vnto Cardinals, and others of beſt eſteeme; hee maketh no mention there of theſe miraculous works. Which wee doubt not but hee would haue done, if any ſuch Acts had beene wrought. For we may not thinke that Ieſuites would profeſſe more modeſtie, in this kind, than the holy Apoſtles of Christ, who, to the glorie of God, and comfort of his Church, did profeſſe to reueale 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 intertayned by others, to amount to no leſſe than the deniall of them to be true.

Let me adde vnto Francis Xauier their Francis de Victoria, Profeſſor of Diuinitie in Spaine, Fra. de Vict. Relect. 5. ſect. 2. who diſcuſſing this great point, whether that the Doctrine of Chriſt were ſo ſufficiently reuealed vnto the Infidels of theſe times, by Word, or Miracles, that they, which would not bee conuerted, mightiuſtly bee condemned of ſo vnpardonable obſtinacie, as to deſerue to bee perſecuted by Sword; after his deliberate and earneſt ſearch to ſatisfie himſelfe and others in this, anſwereth (concerning Miracles) Signa nulla audio: I heare of no Miracles.

The third Aduertiſement; Shewing that it hath beene a cuſtome among Romiſh Prieſts, willingly to deceiue the people by counterfeit Acts and Reports.

HOw ſhall this bee newes to Any, who hath beene acquainted with ſome of their owne Authors? One confeſſing,Lyrain Dam. that People are deceiued by falſe miracles, deuiſed by Prieſts, and ſuch as adhere vnto them. A ſecond,Melchior Canus loc. Theol. remembring (as hee himſelfe ſaith) with griefe ſome Hiſtorians, abuſing the credulitie of the people, by relating the miracles of Saints. A third inueighing againſt the prodigalitie of ſome vaine Reports of falſe miracles. A fourth,Eraſ. ante lib. Conſeſſ. Aug. and alſo a fift partly ſcorning, Agrippa de Ʋanit. ſcient. Ʋiucs in Aug. de Ciuit. Dei, l. 22. c. 8. and partly abborring their fabulous relations, and vaine forgeries of Miracles. Theſe confeſſions may ſetue for the preſent.

We need not be inquiſitiue into Examples fetcth from other Countries, concerning the iuggling tricks of the Friars of former times, which haue beene detected to their ſhame; nor yet of a lateHiſtoire admirable de la poſſeſsion & conuerſion d'vne Penitente, ſeduite par vn Magicien, &c. conduite a la S. Baume poury eſtre exorcizee, l'An 1610. ſoubz l'autorite du R.P. F. Sebaſlien Michaelis, Prieur de couent Royal de la S. Magdaleine a S. Maximin, &c. A la Reyne Regente, Paris 1613. auec priuilege du Roy. It was tranſlated into Engliſh, according to the originall Copie, by W.B. and printed, Anno 1613. which Edition is here after obſerued. Printed, Anno Domini 1603. Admirable Hiſtorie (as they call it) of notable Exorciſmes, performed at Saint Baume in France, which will hereafter bewray it ſelfe by its owne contradictions: becauſe our owne halfe Iſle, euen little England, will be found to abound as much with varietie of falſe Miracles, as Africke with Monſters. For here hath beene ſeene a Maid with a miraculous Apron, caſting little flaſhes of lightning in the darke (for this alſo was a worke of darkneſſe) and eaſily done by an artificiall tincture of Sulphure. Not long after (which the World gazed at) they produced the Image of Garnet the Ieſuite in a ſtraw: wherein there was nothing more wonderfull, than that any ſhould account it miraculous, it being (by the confeſſion, vpon oath, of ſuch Recuſants as had kept it) no more like Garnets face than any other mans; and ſo little exceeding the power of man (therefore no Miracle,) as that a young youth addicted to the arte of limbing did then draw (and that more perfectly) a number of ſuch like, in the huskes of eares of Wheat, in one day.

The Booke intituled, A Declaration of egregious Impoſtures practized by Romiſh Priests, ſetteth forth whole Pageants of counterfeit Exorciſmes; one vpon Sara Williams, another vpon her ſiſter, Friſwood Williams, a third vpon Anne Smith, a fourth vpon Richard Mayne Gentleman, a fift vpon one Marwood, the ſeruant of that Babington, who was executed for treaſon. The Prieſts, who are reckoned as Agents in theſe feats, are named to haue beene Maſter Dibdaile, Maſter Sherwood, Maſter Cornelius, Maſter Stampe, Maſter Edmonds, alias Weſton, Maſter Dryland, Maſter Terrill, Maſter Tallice, Maſter Ballard, with others; and in concluſion, all miraculous Exorciſts, by the confeſſions (vpon oath) of foure of the parties themſelues that were exoreized: albeit it was proued to be nothing but deceitfull cunning, and plaine coſenage.

Although theſe and the like pranks haue beene often hiſſed of the Stage, for ſtale and groſſe forgeries, yet notwithſtanding haue they aduentured to publiſh that, which they call A faithfull Relation of their proceedings, in exorcizing the Boy of Bilſon, See this Relation whole, in the end of this Treatiſe. as poſſeſſed of the Deuill. Which Relation who ſo readeth, ſhall thinke that hee hath ſeene a Comedie, wherein the Actors, which preſent themſelues, are theſe; A craftie old man, teaching the feats and pranks of counterfeiting a perſon Demoniacall and poſſeſſed of the Deuill; the next, a moſt docible, ſubtle, and expert young Boy, farre more dextrous in the Practique part, than his Maſter was in the Theorie; after him appeare three Romiſh Prieſts, the Authors of ſeducement, conjuring their onely imaginarie Deuils, which they brought with them; and laſtly, a Chorus of credulous people eaſily ſeduced, not ſo much by the fubtletie of thoſe Prieſts, as by their owne ſottiſhneſſe; which will hereafter be better manifeſted.

The fourth Aduertiſement; Shewing, that Romiſh Priests baue thought it lawfull for them, to delude men by forged Miracles, and feined Relations or Reports, vnder ſome religious pretences.

IF in practiſe of vnlawfull things they were not perſwaded that they may doe them lawfully, there might bee ſome hope that they would at length bee brought to deteſt their diſſimulations: but now that they varniſh their godleſſe forgeries with the colour of Godly intentions, how can we euer expect that they will renounce their cuſtome of lying? And that it is ſo, in ſome Romiſh Prieſts, their owne Canus wil witneſſe, where he inueigheth 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 godlineſſe to lye for the aduantage of Religion. As alſo Eraſmus, complayning of others who indeauour to excite men to their Religion,Eraſ in cenſura ante lib. Confeſſ. Aug. Fabulisvanis, & fictis miraculis, that is, By vaine fables, and feigned miracles. Yea, and their Agrippa putteth this in the Catalogue of vaine 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 lyes deuiſe ſuppoſititious reliques, forge miracles, and faine fearefull fables. The like complaint made their Viues againſt their deuout lyes. Viues in Aug. de Ciuit. Dei l. 22.

We may iuſtly recount among theſe the Romiſh Doctrine of Indulgences, which (ſince the Councell of Trent) is by Pope Pius Quartus added vnto the Romane Creede; Pius Quarlus in forma Inramene. albeit, at the time of their firſt inuention, they were iudged by men learned and profeſſed in the Romane Religion, to be no better than piae fraudes, that is, Godly deceits. As Greg. de Ʋalent. reports. Tract de Indu'g. cap. 2. And what ſhall wee ſay of their Hiſtorie called the Legend, graced with no leſſe a Title than Aurea, Golden; which it was lawfull to tranſlate into any language, that it might lie open vnto all people, for their inſtruction in the fundamentall points of Poperie, when as yet the written Word of God, and the ſauing Goſpell of Ieſus Christ, was purpoſely ſhut and locked vp in a ſtrange tongue? Notwithſtanding, it cannot be denied, if we beleeue their owne Doctors, that there is not a more abſurd booke than it: Eſpen. in Tim. Digreſſ. 1. Or thus,Royard praef. ante, Hom. de festo Sanct. By the fables and fooleries whereof the Truth it ſelfe is ouerthrowne: Or thus, Wherein there are more Monſters than Miracles. Canus loc. Theol. l. 11. c. 6.

And the counterfeit Miracles, by Exorciſmes, wrought by Priests in France and England, haue (as their owne Relations doe manifeſt) a double intention, to wit, of gayning eſtimation vnto the Prieſts, and beliefe vnto that which they call their Catholique Cauſe. Nor may any obiect, that ſuch forgeries are wrought by ſome obſcure men, of ſmall iudgement, or leſſe conſcience; for theſe are Prieſts who haue their miſſion, and cōmiſſion from Rome, being ſent (as they ſay) to ſuffer perſecution for the Romane 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 practizes to be good, and the credulitie thereunto Godly.

The fift Aduertiſement; Shewing the falſehood of their former Preſumption: and prouing, that no pretext of good intention, or purpoſe whatſoeuer, can iuſtifie any lying wonder, or yet any falſe Report thereaf.

VVE haue ſeene what masks theſe deceiuable Miraculists doe put on, not onely for couering, but euen alſo countenancing their owne deceitfulneſſe, to wit, their pretence of Deuotion, Religion, Godlineſſe: in all which there is a good intent, which is to them the ſoule of ſuch actions. Surely, if this kind of dealing were lawfull, then might it be vſed, eſpecially for the gayning of mens ſoules, for the credit of the Meſſengers of God, and his Chriſt, or for the ſupreme end of all, which is the glorie of God.

But none of theſe ſo gracious and glorious pretences can excuſe them. Firſt, not the gayning of mens ſoules,Wiſd. 1.11. becauſe it is written, The mouth that lyeth ſlayeth the ſoule. Now Charitie, by Gods Law, beginneth at a mans ſelfe; and can it then conſort with Charitie, that, for the ſauing of another, any man may murther himſelfe? And ſecondly, neither will it ſuffer to intend the credit of Gods Miniſters, and the eſtabliſhing of their meſſage of Faith, becauſe this muſt needs be not onely damnable in it ſelfe, but alſo damageable to the Faith both of the Preachers and Hearers. The firſt the Apoſtle proueth, by reprouing them that ſhould ſay of the Apoſtles, that they taught men to doe euill, Rom. 3.8. that good might come thereof: of which Calumniators hee concludeth, ſaying, Whoſe damnation is iuſt. And if it be damnable to ſay that of any vniuſtly, then is it twice damnable for any to doe euill 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 proued not to be riſen, then is our preaching in vaine, as being falſe witneſſes; and then is alſo your faith in vaine. Noting, that the preaching, and conſequently writing of falſehood doth gayne nothing but loſſe of credit to the Preacher, and engender infidelitie in him that was a beleeuer: which are due wages, the one of wilfull lying, the other of light credulitie. Nor yet will it preuaile, that for the honour of Chriſt, whoſe attribute is Truth, Ioh. 14.6. I • . 8.44. they practize to deceiue by a Lie, the right cognizance of the Deuill, who is a Lier from the beginning: for what ſocietie then can there be betwixt Chriſt and Satan?

Laſtly, the end of all goods ends, the glorie of God, cannot priuilege any mans lie. The friends of Iob diſputed againſt him, though ignorantly, thinking him to be an Hypocrite; and their whole ſcope was to magnifie the iuſtice of God vpon him: but Iob, holding nothing to bee more diſhonourable to God than to pleade for him by a lie, ſtands at defiance with them that ſought to pleade after that manner; anſwering, with deteſtation of that Errour,Iob 13.7. Will you ſpwickedly for God, and talke deceitfully for him? will you accept his perſon? will you yet contend for God? do you ſo mocke him? ſhall not his excellencie make you affraid? What refutation can bee more emphaticall, or yet more iuſt? for it is written,Heb. 6.18. It is impoſsible for God to lye; and as impoſsible muſt we thinke it for God to approue or iuſtifie any lie, how much leſſe wilfull lying? What then are they to forfeit, who ſtampe a fained pretence, as it were a falſe face vpon a Miracle, the act of Gods omnipotencie, which ſhould therefore haue engrauen on it Truth, the firſt attribute of the God-head, the perfect Image of the God of Caeſar (that is) that it be a true Miracle?

The ſixt Aduertiſement; Diſcouering their doctrine of Mentall Reſeruation, which we may iuſtly ſuſpect to be the art of concealing their deceits, whenſoeuer they abuſe men by their falſe reports,

THeir Mentall Reſeruation is (as they define it) a mixt Propoſition, part in ſpeech, and part in minde: as when a Prieſt, being in any danger to be diſcouered, is examined whether hee be a Romiſh Prieſt? who notwithſtanding doth anſwere; I am no Romiſh Priest, (retayning in his minde this clauſe) To tell it vnto you; (or) that you may know, or the like: and the latter clauſe of the minde (ſay they) maketh the words, I am no Prieſt, (otherwiſe falſe in themſelues) to be true, as it were one Propoſition. And thus they thinke to auoyd the guilt of a lie.

This Sophiſtrie did Maſter Garnet teach in writing, and practized it egregiouſly in the Tower: and this Maſter Parſons did vehemently defend, which other Prieſts vſed as a Gygas Ring, to become inuiſible to men; that no Examiner could eſpie any of their Prieſt-hoods.

If they thinke it lawfull thus cunningly to equiuocate, for the preſeruation of their owne bodies, and the bodies of others, will they not iudge it neceſſary, for the gaining of mens ſoules, trowe we? What credit then ſhall wee giue vnto ſuch reports, which they ſhall falſly inuent, to draw men vnto their Religion, by ſaying (as they haue moſt falſly done) ſuch a Proteſtant Biſhop died in the Romiſh faith; or ſuch a Boy was exorcized and diſpoſſeſſed of the Deuill, by the helpe of a Romiſh Prieſt? Or ſuch a viſion of our Lady appeared vnto me, telling me that I cannot take the Oath of Allegeance, without mortall ſinne? To theſe men we obiect, Are you ſo vnconſcionable as to lye thus? They readily will anſwere vs, we lye not, for we did equiuocate. As for example, He died a Catholike, (reſeruing) for ought that you ſhall know: and the Boy was diſpoſſeſſed by a Prieſt (reſeruing) if diſpoſſeſſed: And the bleſſed Virgin appeared vnto me, (reſeruing) but only in my conceit. This being the profeſſed guile and deceit of theſe kind of men, we haue iuſt cauſe not to beleeue them.

The ſeuenth Aduertiſement; Shewing that Mentall reſeruation is no better than lewde lying.

THis tricke of Mentall reſeruation hath beene ſufficiently proued to be not only a lye, but euen the blacke Art of lying. As for example; If a Ieſuite, being asked whether hee be the true Subiect of the King of Great Brittaine, ſhall anſwere, contrary to their meaning, I am, (but reſeruing in his minde this negatiue particle) not; can this make one Propoſition? Is it not rather a Contradiction, and conſequently a flat lye? Let Truth it ſelfe ſpeake,Mat. 5.37. Iames 5.12. Let your yea be yea (ſaith Chriſt,) and your nay be nay: wherein as raſh ſwearing is forbidden, ſo is true ſpeaking cōmanded. Now I ſuppoſe that none can denie but, I am, is yea, and, I am not, is nay; and conſequently that their, I am, is alewde lye. And that indeed all ſuch Reſeruations (as cannot be qualified with ſome circumſtance of ſpeech, which vnto the intelligent hearer can no way import that he is no Priest) are vndoubtedly a lye, hath beene euinced from the teſtimonies of the learned men of their owne Schooles, in a Treatiſe purpoſely not long ſince writ vpon that ſubiect.

Only I adde for this preſent, that this Arte of Mentall Reſeruation tranſcendeth all the wit, not only of Heathen men, but euen the practice of Deuils in their Equiuocations. For the Heathen, in ſaying,Cic. Offic. Iurauilinguâ, mentem iniuratam gere, were ſo farre from execuſing this from a lye, that they called it falſe; only they thought it (but erroneouſly) lawful for them to lie in ſuch caſe of neceſſitie; when they had to deale with Pirates and Outlawes. But it neuer entred into the Morall or Logicall apprehenſions of theſe great Maſters of Learning, to conceiue otherwiſe of ſuch Romiſh ſecret Notions, than as of very lies.

The Deuils, wee know, did Equiuocate in their Oracles, but only by a verball Equiuocation, conſiſting of an ambiguitie of words of double and doubtfull ſignification: wherein although there were deceit, yet was it not by a flat lie, but by an indirect truth. For example, To ſpeake to a man, denying that he hath any money, and to ſay, yes fellow, thou haſt a crowne (meaning, the crowne of his head;) the verball Equiuocation is in the word, Crowne, whereby the man is deceiued by the indirect, but yet true ſence of the ſame word. Neuertheleſſe theſe (we confeſſe) were called lying Oracles, not becauſe of their verball Equiuocations, but becauſe thereby they did ſeduce men into Errours. But Mentall Reſeruation is ſuch a Cacus' den as neyther Man, or Deuill by any circumſtance of ſpeech can poſſibly ſpie out.

The eight Aduertiſement; Shewing the meanes to diſcerne falſe Miracles, ly vnderſtanding the properties of thoſe that are true.

THere are foure obſeruable properties of diuine Miracles: I. is that the worke 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 forme, Sincerely, voyd of idle Superſtition. Theſe are the true Characters of diuine working, by which if the Acts of Romiſh Prieſts be duely examined, they will be found exorbitant in all.

The ninth Aduertiſement; Shewing the falſhood of ſuch Romiſh practizes; becauſe they are not done by a tranſcendent power.

ALthough the power of falſe Miracles, propheſied of by our Sauiour Chriſt, ſhall ſometimes worke ſuch great wonders, as are able to deceiue, Mar. 13.22. if it were poſsible, the very Elect; ſo that wee muſt confeſſe (with their owne Ieſuite) that Falſe Miracles are ſometimes ſo like vnto true, that they can hardly be diſcerned; Acofla Ieſ. de temp. nouiſſ. lib. 2.6.19. Bellar. l. 3. de Pant. c. 15. which (as another of them acknowledgeth) The Deuill worketh by ſecret, but naturall meanes, yet ſuch as deceiue the ſight and iudgements of men: Notwithſtanding many others are done only by either naturall, or elſe artificiall workings. As namely all that are not done either preſently or perfectly, as ſhall be ſhewed. But be it that the workes done by theſe Priests, could ſeeme to be done as perfectly as they would haue them, yet can they ſauour of nothing but mans craft.

To inſtance but onely in that one thing, wherein (as it ſeemeth) they ioyntly glorie,Bellar. Bozius, and the Admirable Hiſt. which is the adoration done by bruite beaſts, as namely by a Mule, a cade Lambe, and a Maſtiffe Dogge, vnto the Hoaſt in the Sacrament. Why haue you neuer ſeene Apes and Babions ſo diſciplined, as to kneele downe, and make courtſie? Did not Bankes teach his Horſe the like feates; When to acquit himſelfe of the ſuſpition of dealing with the Deuill, he made his Horſe Morocco to kneele downe before a Crucifix in France?

Come we neerer to our Exorcists, and ſee their doings, and wee find (by the confeſſions of their owne Patients) that if there be any diſeaſe, as ſuppoſe the Mother, then they call this a Deuill; and if there be none, yet through violent and vntemperate working by their hallowed fumes and ſulphurous odours, which they vſe in their Exorciſmes, they make a Deuill, that is, ſome diſeaſe; and after, by ſuffering their ſuppoſed Demoniack to take a little reſt, O then behold a Miracle! forſooth, they haue ſtilled the Deuill. I ſhould but take paines fot repentance to buſie my ſelfe, or my Reader with ripping vp the friuolous Wonders, which they haue regiſtred, touching the power of expelling of Deuils. If any mans appetite ſerue him for theſe iunkets, let him reade their Legend, touching ſuch Maruels, and he may ſoone ſatisfie, yea, and ſurfeit himſelfe.

The tenth Aduertiſement; Shewing (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 owne Biſhop Abulenſis hath obſerued;Abulen. in Mat. 8. q. 15. Nullum miraculum ſucceſsiuè eſſe factum, ſed ſtatim, quandò Chriſtus illud fieri voluit: that Chriſt wrought no Miracle by piece-meale, but out of hand, ſo ſoone as hee would haue it done, Mark. 8.24, 25. What can bee obiected 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 haue beene done preſently, A'nden. ibid. becauſe ſuddenly, and as ſoone as hee would haue it done.

The third, to doe it Perfectly, is as well acknowledged to be a proper character of a true Miracle, whereby diuine Miracles are diſtinguiſhed from thoſe that are Deuilliſh: Anaſtaſ Cochelet. Palaeſt honor. 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 certaine ſigne that it is not the gift of God, whoſe workes are perfect. Now let vs weigh the Prieſts practizes in theſe ſcales, and their workes will bee found too light, as not being done Preſently: for theſe Exorciſts labour alwayes vpon their parties poſſeſſed, as Phyſicians doe vpon their Patients, conſuming monethes in practizing their Art, before they can ſeeme to haue finiſhed their cure. So it fell out with the Exorciſts at Saint Baume in France, at Denham in Bucking hamſhire, at Hackney neere London, and at Bilſon in Staffordſhire.

Then that they are not ſo Perfectly holpen,See hereafter. doth appeare by the Exorcists often boaſting, how they driue the Deuill (as though it were a running gowtiſh ſpirit, flitting from one ioynt to another) ſomtime into the Tongue, ſometime into the Toe, and ſometime into places, for modeſtie not to bee named. Wherein they play with the Deuill only as idle fellowes doe with their Apes, making them skip from one place to another; when as the power of diuine Exorciſme was inſtantly and abſolutely to expell the Deuill, but not to dally and ſport with him in his hold of poſſeſſion.

The eleuenth Aduertiſement; Shewing the laſt note of falſe Miracles, by want of the fourth propertie of true workes, to wit, religious Sinceritie without Superstition.

AGainſt this they erre both in their manner, inſtruments, and end of working. The manner is by vſing ſome ſet forme of words.

The twelfth Aduertiſement; Shewing their Superſtition by their formes.

THat is worth our obſeruation, which hath falne from the penne of their owne Ieſuite, namely,De'lrio Ieſ. diſq. Magic. in queſt. var. de morb. ſanand. that Holy men of former times [non ſunt vſi formis conceptis, &c.] did not vſe any ſet formes of words, but ſometime one manner, and ſometime another, ſuch as the Spirit of God did ſuggeſt vnto them: nor did God grant vnto them the gifts of healing vnder the condition of vſing any forme of ſpeech. Which is no more than that which their Eſpencaeus will haue vs to obſerue in the practiſe of Christ and of his Diſciples. Chriſt (ſaith he) vſed not any peculiar Ceremonies, Eſpen. in Tim. Digreſſ. l. 1. c. 15. but ſimply commanding the Deuill, by his inuiſible power did driue him out. Neither yet doe wee reade that the Apoſtles of Chriſt did vſe any ſet forme, or ceremonie. If wee ſhall bring the practiſes of their Prieſts to be tryed by this teſt, wee ſhall find that their formall Exorciſmes differ but little from Magicall Incantations. For (to omit others) our Exorcists at Bilſon did profeſſe at their firſt comming to the Boy that they could doe nothing,See hereafter. for diſpoſſeſſing of the Deuill out of him, before that they had obtayned a Booke called Theſaurus Exorciſmorum, which (ſaid they) is now at London. Doe you not now ſee the diſtance betwixt the Spirit and the power of the Prieſt to bee as much as from Bilſon to London, that is, an hundred miles at leaſt? are theſe Exorciſts? And although we know that the Deuill is a great Scholler, yet did euer the manner of Exorciſing anciently conſiſt in Booke-formes? is not this groſſe Superſtition? So likewiſe are their other Circumſtantiall Acts, of almoſt, ſtifling their Patients with ſulphureous Fumes; buffetting them with their Prieſtly ſtoles; beſprinkling them with pale fuls of Holy-Water, and Herbes; yea, and (whereof notwithſtanding ſome haue not beene aſhamed to boaſt off, as worthie of the dignitie of a Miraculiſt) Daemonem podicis crepitu, aut recentis ſtercoris foetore depellere: See in their Coſmus Philiarch. de offic. ſacerd. lib. 3. cap. 11. that is, The repelling of the Deuill with the blast of ſuch a winde, and the ſtench of ſuch an herbe which I ſhame to engliſh. Which if it were poſſible for a man to beleeue, yet might they conſider the vanitie of theſe fooleries; and vnderſtand that the Deuill, that nimble Antique, doth but dally with them, paſſing and repaſſing as Boyes doe in their ſports, when and how hee liſteth: as was diſcerned in a yong Monke obſeſſed of the Deuill, Gerard. Nazareth. apud Zuinger. theat. hum. vit. lib. 4. in Tit. de Daemoniacis. which Deuill indured the application of holy-Water and other hallowed things, but yet refuſed to depart from the partie obſeſſed vntil ſuch time as this Nouice was ſoundly laſht with a Whip; whereupon the Deuill gaue place, and then he was deliuered.

The thirteenth Aduertiſement; Shewing their ſecond point of Superſtition, in reſpect of the ordinarie inſtruments of working, which in theſe latter times are Images.

THe Patriarke Tharaſius in that latter Synod of Nice (which was the great Patroneſſe of the worſhip of Images, but after contradicted by the Councell of Frankford) did confeſſe 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 beliefe. But he that ſhall now trauell thorow either Romiſh Countries,' or Bookes ſhall bee ſtored with any Miracles, of whatſoeuer ſort, (put them all together) more than thoſe which are done by the Images of the bleſſed Virgin, as at Lorretto, at Hales, at Sichem; where with the Bookes of Turſellinus, Lipſius, and Coſterus are ſo fraught.

But becauſe their Patriark durſt ſay in ſo great and generall a preſence of Biſhops and Diuines, 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, ifeuer, (that being the time wherein they moſt of all contended for the worſhip of Images) they were to bee exſpected: or elſe that the people of theſe times, which are ſo addicted to ſuch Miracles, are more Infidels. How ſoeuer it muſt needs ſauour of much Superſtition that the vulgar people (as appeareth by the complaint of their owne Authours) Adoring Images moſt idolatrouſly, ſhould be nouriſhed in their Idolatrous fancies by the pretended Miracles wrought by Images. In all which maruels nothing ſeemeth more maruellous then the faſcination of men, in beeleeuing them.

This place required that I ſhould ſpeake of their diuers Ceremonies in their Exorciſmes, to ſhew their numerall Croſsings, Reliques of falſe Saints, their Holy-Water, which they conſecrate both to driue away Deuils, and to purge veniall ſinnes; beſides other formes 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 ordaine any element, for conferring of a ſpirituall grace of remiſſion of ſinnes? What is this elſe than to inſtitute a Sacrament, an act properly and ſoly belonging to the authoritie of him, who is the Creatour of ſoules? But theſe things being obuious vnto all men, I tooke hereby occaſion to inſert the former obſeruation, concerning Images, albeit without Exorciſmes.

The fourteenth Aduertiſement; Shewing the ſecond point of their Superſtition, by their impious and abhominable Conſultation with Deuils in their Exorciſmes, for reſolution in points of Religion.

COncerning this I will firſt manifeſt that they vſually practize it; and ſecondly, propound their Reaſons for ſo doing, and confute them.

The fifteenth Aduertiſement; Shewing the falſitie of their Reaſons, for their conſulting with Deuils, by their Exorciſmes, in queſtions of Religion.

THe Adinration, which they defend to bee ſo powerfull, is of two ſorts, the one is of an abſolute command, the ſecondis of ſtipulation or obligation, by a formall Oath.

The Adiuration by abſolute command they contend to proue firſt by the example of Chriſt againſt the Deuill; the next by the example of the Deuill againſt Chriſt. The ſecond they labour to make good by vertue of the band of a formall Oath. My part and office will bee to confute them in all, as well particularly as generally.

The particular Confutation of their firſt Reaſon, whereby they vſe to prooue the lawfulneſſe of conſulting with Deuils, by the manner of Adiuration; which they collect from the example of Chriſt againſt the Deuill.

THe firſt foundation, which they lay for this, is that the Deuill is constrained by the power of God to ſpeake truth: and therefore they may interrogate the Deuill, and receiue from him an aſſurance of the ſame truths. This power of God the Admirable French Hiſtorie doth obſorue in their Deuill Verrine, whom firſt they acknowledge to haue beene ſent immediately from God, by whoſe power hee was compelled to inſtruct men in the truth, to confound Belzebub, and other Diuels: and, as if there had beene difference of religion among the Deuils in hell, and that this Verrine (yet by conſtrant) had beene a Catholike Deuill, hee confirmeth to the world many points of Romiſh faith; inſomuch that the Priests and Exorcists doe put an Eoce vpon him, ſaying, Behold a miracle vnheard off, that a Deuill ſhould conuert ſoules! Admir. Epiſt. pag. 7. We may rather ſay, Behold ſoules Chriſtian neuer read of before, that would be couerted by the Deuill!

But to the matter. Their firſt ground they take from the confeſſion of the Deuill, when hee acknowledged Chriſt to be the Sonne of God. Matth. 8.29. Mark. 5.7. Luke 8.28.

We eaſily grant, that Chriſt could as eaſily compell the deuill to ſpeake truth, as he could aske him the queſtion concerning any truth; and that therefore the deuill could no more conceale that his Confeſsion, concerning the God-head of Christ, acknowledging him to bee the Sonne of God, than hee could deny his name to bee Legion. But this being granted, that Chriſt could ſo conſtraine the Deuills, yet what can the Prieſts collect from hence? Their firſt collection is, that Christ did inforce the deuill to make this Confeſſion. But Saint Chryſostome will deny this,See this after. ſaying, That Christ was ſo farre from deſiring this Confeſſion of the deuill, that hee did abhorre the Confeſſor, and preſently inioyne him ſilence. Their ſecond collection from hence is this;Admir. Hiſt If (ſay they) Chriſt did extort truth from the deuill, Why not wee? Which if it were ſpoken of them vniuerſally, as if they had abſolutely the ſame power in Miracles, that Chriſt had, it were an inference very blaſphemous; becauſe as all diuinity doth teach, Chriſt had in him, poteſtatem excellentiae (that is) diuine power to the full, as the Sunne hath light; and all others haue it but deriuatiuely from Chriſt, as is the light of the Moone. But to vnderſtand theſe men in their more moderate ſenſe, that whatſoeuer concerneth the authoritie of commanding or countermanding deuills, they may preſume to haue receiued it from Chriſt, yet is it moſt falſe; becauſe Christ went out of his owne accord into the Wilderneſſe to combat with the deuill: will you therefore ſay, Why not wee likewiſe? Doth not the Lords Prayer teach you not to follow, but to flie temptations? To come nearer to you. Christ, at the time of his queſtioning the deuill, concerning his name, (whereof you haue ſpoken) had in himſelfe a power of diſpenſation and permiſſion to ſuffer the Deuills (they requeſting as much) to goe into the Hogges of the Gadarens, and to carry them headlong into the Sea; an Act of his owne omnipotent Iuſtice. Dire you aſſume this power vnto your ſelues, of permitting the deuill, if hee ſhould aske you, to enter into other mens Oxen, or Hogs, vpon the firme preſumption of Why not we?

Furthermore, to ſhew you why not you, Chriſt had the wiſdome of diſcerning of ſpirits, to know what ſpirit he had to deale with, and that infallibly: but the deuil, how eaſily may he deceiue you or others, when tranſforming himſelfe into an Angel of light, 2. Cor. 11.14. and pretending himſelfe an Author of truth, hee ſhall become but a Meſſenger of lies; whereof the Ieſuit Del'rio, and other Authors can ſatisfie you by manifold Examples.Diſq. Mag. Laſtly (to poſe you a little) tell vs, when did euer Chriſt interogate the deuill concerning any doctrine of truth, either Theologicall or Morall points of Faith, or precepts of life? The onely queſtion he asked him was, What is thy name? and the deuill anſwered, Legion, Mark. 5.7. Luk. 8.30. for we are many; euen troupes of deuills. Which Chriſt did to manifeſt the power of his God hend againſt the whole hoaft of infernall powers. You therefore that thus arrogate his power ſhould rather imitate his wiſedome, who neuer conferred with the deuill touching any doctrinall or dogmaticall truth.

The ſixteenth Aduertiſement. Shewing the falſebood of their ſecond Reaſon, for the proofa of their power of Adiuration, to conſtraine the Deuill to ſpeake truth, taken from the Deuills adiuring of Chriſt; with the particular confuration thereof.

THey ſet this down for an vndoubted Maxime, that the Deuils muſt neceſſarily ſpeake truth, Whenſoeuer the Exorciſt ſhall exact an oath of the Deuils,Admir. Hiſt. pag. 131. compalling them to ſweare, according to the meaning of God and his Church. They doe not deny (neither doe we charge them with it) that the Deuill, when bee ſpeaketh of himſelfe, is a liar, and the father of lies: but onely ſay, that being adiured to tell the truth, hee is then compelled to ſpeake truth. Epiſtle to the Reader, before the Hiſtory. Their proofe is thus grounded. The Deuill ſaid vnto Chriſt, Mark. s. [I charge thee by God, that thou doe not torment vs, but ſuffer vs to enter into the herd of Swine:] Wherein 〈◊〉 may obſerue (ſaith he) a remarkable point, that Christ being adiured by the name of God, although it was done by the Deuill, yet condeſcended to the Deuils tequeſt. And thus they would perſwade vs, that by virtue of this band of an Oath the Deuill is tied infallibly to confeſſe 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 Deuills, doe relye altogether vpon the coaction of them by an Oath.

But, concerning the example which they haue vrged, of the Deuills adiuring of Chriſt in the name of God, it cannot but prooue to be either an illogicall argument, or elſe blaſphemous. For wee demand, whether the Deuill, adiuring Chriſt in the name of God, did conſtraine Chriſt to ſpeake truth, or no? If they ſay that hee did not, then is it no ſmall abſurditie, to proone a compulſarie charge of a Prieſt, againſt the Deuill, by Chriſts voluntarie anſwer to the Deuill. But if they ſay, that the alliuration, vſed by the Deuill, had power to conſtraine 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 Deuill the Exorcizer of Chriſt? It had beene well that theſe men, that thus vrge and preſſe their power of Exorcization, had remembred that which is recorded in the Acts 19. of the runnagate Exorcifts, the ſonnes of Sceua a Iew, when they tooke vpon them to adiure euill ſpirits, ſaying, [ 〈 in non-Latin alphabet 〉 ,] Wee adiure you by Ieſus: but what?Acts 19.13. &c. It followeth, The Deuils in the poſſeſſed partie did violently fall vpon thoſe Exorcists, and made them runne away; then might they haue learned rather to reaſon thus, That if Exorciſme was not of power in it ſelfe by the name of Ieſus (who is God bleſſed for euer) to driue away the Deuills; how then could we ſay that it had power from the mouth of deuils, in the name of God, to mooue Christ Ieſus himſelfe? And inferre thereupon, ſaying to themſelues, Why doe wee not now bluſh that wee haue argued ſo fondly?

The ſeuenteenth Aduertiſement. Shewing their ſecond ground, taken from an Oath, by virtue of the band of an Oath of Stipulation (the Prieſts impoſing a formall Oath vpon the Deuill,) and the falſhood thereof.

FOr in their Admirable French Hiſtorie the Exorcists ſay,Admir. Hiſt. pag. 186. that the Deuils, when they are conſtrained by the Name of God, and by the authoritie of the Church to take an Oath, the Oath bindeth them. And as if, by vertue of the ſame Oath, the Exorciſts themſelues were bound to beleeue the Deuill, they put the Deuill to an Oath, Pag. 206. ſaying, It was thought fit, that Vetrine the Deuill ſhould ſolemnly ſweare vpon the bleſſed Sacrament, for confirmation of that which he had aboue ſpoken. But did euer the Deuill take ſuch an Oath? Pag. 95, 〈◊〉 239. Yes (ſay they) hee ſware by the liuing God, that he was conſtrained to ſay the truth; And, he moke a ſolemne Oath, with all the properties of an Oath.

The eighteenth Aduertiſement. Shewing the falſhood of this piece of nice learning, in impoſing a formall Oath of Stipulation vpon the Deuill, and the impietie thereof, the Deuill being no way capable of a formall Oath.

THe word [ 〈 in non-Latin alphabet 〉 , I exorcize,] in the vſe of Diuines,Exorcizare dicuntur, hoc eſt, per diuina Diabolum ad urande expellere. Aug. de beat. vita. in Chriſtian Schooles, is not taken for the Impoſition of a formall Oath vpon Deuils, but an allegation of the powerfull Name and authoritie of God, to command the Deuills; as wee ſee not onely in the example of the Apoſtles, but euen by the Acts of thoſe deuelliſh Exorciſts, Act. 19. ſaying vnto the ſpirits,Acts 19.13. Wee adiure you by Ieſus. Now the forme of an Oath is of two kindes; and accordingly the Band and Obligation is twofold. The firſt kind is a ſimple Inuocation of God, by calling him to witneſſe; and thus the Deuill ſware, ſaying, By the liuing God, &c. The ſecond is a mixt Oath, by an oppignoration and pledge; pawning ſome pretious thing vnto God: thus the Deuill, they ſay, did ſweare By the Sacrament, and by the Goſpel. And wee make no queſtion but the Deuill was able to ſweare by God, and by the Goſpel of Chriſt, thereby ſeeming to ſeeke Gods glorie. For what cannot hee ſweare to doe, who can change himſelfe into the ſeeming ſhape of an Angel of light? But our onely probleme is, whether the Deuil be capable of the band of an Oath, or no? Wee thinke wee may ſweare he is not; neither of the band of an Oath, made only by Inuocation and Teſtification, in calling God to witneſſe; nor yet of oppignoration and pledge, which is a ſecond and more ſolemne tye in an Oath.

For the band of an Oath of Inuocation conſiſteth, betweene the Iuſtice of God, and mans conſcience, Rom. 2.15. being bound by that law written in his heart, his conſcience bearing witneſſe, and thoughts accuſing or excuſing him before God. This is the band of conſcience towards God, whereby the partie ſwearing acknowledgeth himſelfe obliged to ſpeake a truth, leſt that hee become gulitie of tranſgreſſion againſt God. Therefore to impoſe an Oath vpon the Deuill, is to ſuppoſe him being a damnable Reprobate, whoſe propertie is to bee moſt, maliciouſly obſtinate againſt God and godlineſſe, to be capable of ſuch a Conſcience, which is required in an Oath, and conſequently a conſcionable honeſt Deuill.

The mixed Oath is not onely the inuocation of the ſupreme Iudge and auenger, in a generall manner, but the addition alſo (for more ſpecialtie and ſolemnitie) of ſome thing elſe, by way of pledge, which is called an Oath by oppignoration; as if a Chriſtian ſhould in ſolemne proteſtation, ſweare by God his Sauiour, and by the Sacrament, or by the holy Goſpell: intending thereby the ingagement of his owne portion of comfort and bleſſing by and in them; and forfeiture thereof if hee violate his Oath (as in all Oathes is implyed a voluntary Execration vpon default) by loſſe of thoſe precious benefits, which he might otherwiſe enioy in thoſe pawnes and pledges. Now as for the Diuels, what intereſt can they haue in the promiſes of Christ belonging to ſaluation reuealed in the Goſpell of Chriſt, and ſealed by his Sacraments, who are forlorne of all intereſt in Christ himſelfe, crying vnto him and ſaying,Mark. 5. What haue we to doe with thee, Ieſu, thou Sonne of the highest God? &c. what forfeiture can they feare of looſing their pledge, which they haue irreuocably loſt, when they firſt apoſtated from God, and thereupon did eternally looſe all hope of happineſſe; being reſerued (as the Apoſtle ſpeaketh) to the chaines of darkneſſe, Iude v. 6. for euermore?

Moreouer, an Oath being that high part of religious ſeruice belonging vnto God, which hee appropriateth to himſelfe, ſaying, Thou ſhalt ſerue the Lord and ſweare by his name (where,Deut. 6.13. in the LXX. it is 〈 in non-Latin alphabet 〉 ; and 〈 in non-Latin alphabet 〉 , by the confeſſion of the Romaniſts, is proper only vnto God himſelfe, as a ſupreme part of his worſhip) let them, who preſume of ſuch familiar conference with the Deuill, conſult with him vpon this queſtion, whither hee can be capable of the office of 〈 in non-Latin alphabet 〉 . Howbeit wee thinke it no leſſe than a Diabolicall prophanation of the name of God to impoſe vpon thoſe damned ſpirits the band of an Oath, whereof they cannot be any way capable, to performe it truely and internally, by reaſon of the obſtinacie of their wils, and the deſperateneſſe of their ſtate and condition. Thus farre of our particular confuration of their particular Reaſons.

The nineteenth Aduertiſement; Shewing the Confutation of their profeſsion of conſulting with Deuils in generall, by manifeſting the infatuation thereof.

LEt Romiſh Prieſts imagine what they pleaſe, of the power which they haue ouer the Deuill, to compell him to ſpeake truth; yet this wee hold for a truth infallible, that it was neuer permitted to any to aduiſe with the Deuill, about queſtions of Religion, to receiue any ſatisfaction from him, but directly the contrarie.

The twentieth Aduertiſement; Shewing the falſhood of their doctrine, for conſulting with Deuils; firſt from the examples of Chriſt, and of his Diſciples.

THe Prieſts, for the eſtabliſhing of their authoritie, in Interrogating the Deuill in queſtions of Religion, and power of conſtraining him to anſwere the truth, haue pitched vpon the confeſsion of the deuill, Mark. 5.7. when he called Chriſt, The Son of God: And then, adiuring Chriſt not to torment him: And after vpon Chriſts asking the deuill his name. From whence their collections are in effect theſe. Firſt, Christ asked the deuill a queſtion: Ergo, wee may interrogate the deuill. Secondly, The deuill ſaid, thou art the Sonne of God: Ergo, hee was conſtrayned to ſpeake a truth. Thirdly, The deuill adiured Christ, ſaying, I adiure thee; and Chriſt condeſcended: Ergo their Adiuration of the deuill doth inforce him to ſpeake truth: and conſequently they haue licence to demand queſtions of the deuill, concerning Religion; authoritie to adiure the deuill, to anſwere; and power to enforce him to anſwere nothing but truth. Whēce it muſt follow that men may receiue their reſolution, in Theologicall points of Religion, from the deuils.

I maruell what Deuill gaue them theſe grounds of thus reaſoning, ſure I am they haue no foundation in the Goſpell of Chriſt. For (to anſwere orderly) firſt, the only queſtion that euer Chriſt asked the deuill was this, What is thy name? neuer any, concerning any matter of doctrine; whereof wee haue ſhewed the reaſon before. Secondly, the deuils Confeſſion, that Chriſt is the Sonne of God, was neyther extorted, nor imbraced by Chriſt, which we are now to proue. Thirdly, the Adiuration, which the deuill vſed to Chriſt, our Sauiour condeſcended not vnto, but repelled; for the deuill ſaid, I adiure thee that thou torment me not. But why ſaid he thus? it followeth in the next words, Becauſe Christ had ſaid to the deuill, come out of the man: therefore the deuill adiuring Chriſt, that hee himſelfe might keepe his poſſeſſion, and Chriſt notwithſtanding expelling him out of his hold, it is euident that Chriſt condeſcended not to the deuils adiuration. Thus by way of Anſwere.

We are now to retort their Arguments, and to driue their weapon to their owne pates, by prouing, from the example of Chriſt, that we are not to admit of any colloquie with the Deuill in Exorciſmes, about matter of Chriſtian Learning. The firſt place is Mark. 1.Mark. 1.24, 25. Where one deuill confeſſed Chriſt to be the holy one of God; a bleſſed confeſſion, but, becauſe a damned Confeſſor, inſtantly Ieſus (as the Text ſheweth) did rebuke the deuill, ſaying, hold thy peace, Mark. 3.11, 12. and come out of the man. In Mark. 3. diuers impure ſpirits when they ſaw Ieſus, cryed out and ſaid, Thou art that Sonne of God. but what? it immediately followeth, And Ieſus ſtraitly charged them not to make him knowne. What may we iuſtly inferre from all this?Eſpen. in Tim. digreſſ. l. 1. c. 14. I had rather your owne Eſpencaeus ſhould tell you. Chriſt would not ſuffer the deuill to ſpeake, no not the truth; to teach vs that wee giue not any credit at all vnto the deuill, although it may be he ſpeake a truth. Orig. hom. in Exod. And to this end he produceth the iudgement of Origen, concluding from the ſame Scriptures that Wee are not to interrogate deuils, nor to entertaine any colloquie with euill Spirits, but to diſpell them by Prayer and Faſting. Wee find the ſame Father thus reprouing and condemning the Heathen Inchanters.Orig. in Num. c. 23. hom. 16. God (ſaith hee) will not haue vs to bee the diſciples of deuils; it is better to bee ignorant than to be taught by them: for this cauſe our Lord Ieſus did not vouchſafe to receiue any teſtimonie from the deuill, but ſaith to him, hold thy peace thou foule ſpirit, and depart out of the man. Wee need no other Comment vpon theſe Texts than that which hath beene receiued from the golden mouth of Chryſoſtome. Chryſoſt. tom. 2. hom. 5. in Mar. Chriſt ſaith to the deuill, Mar. 3. Hold thy peace, and come out of the man: As if Christ had ſaid (ſaith hee) I came not to ſeeke my approbation from thy teſtimonie, but to caſt thee out of my creature? no commendable commendation can proceede out of the mouth of a Sinner: I need not the teſtimonie of him, whoſe torment I deſire: let thy ſilence bee my prayſe, hold thou therefore thy peace, get thee out of the man; what doeſt, thou in my Houſe and Inne? &c. So Saint Chryſoſtome, euen ſo plainly, that for me to make any collections from him were but to comment vpon a Comment.

Yet may we not omit that when Chriſt (if euer) had conference with the Deuill in the Wilderneſſe, Mat. 4. the Deuill was ſtill the Opponent, and Chriſt neuer obiected or interrogated, but anſwered: to the firſt it is ſaid, Chriſt anſwered, it is written, Man, Ver. 4. &c. to the ſecond likewiſe Chriſt anſwered, It is written, Verſe 7. Thou ſhalt not &c. & to the third Chriſt anſwered, Get thee hence Satan. Wherefore, as Christ, Verſe 10. ſo euery Chriſtian may make anſweres to the deuill, neuer ſeeke anſweres from him; and allow no vſe of Conference with him but that which may put him to ſilence.

The Apoſtles of Christ were the Diſciples of their Maſter, as wel in practiſe as knowledge, which we may obſerue in the example of Saint Paul. and Silas, Acts 16. For Saint Paul (to vſe the words of Origen) imitating Chriſt, Orig. hom. 16. ni Acts 16. turning himſelfe to the Spirit of diuination, ſaid, [I command thee in the Name of Ieſus Chriſt go out of her.] Wherein though ſome may peraduenture aske why Saint Paul ſhould in ſuch vehemencie rebuke that Spirit; What, did the deuill ſpeake any Blaſphemie? [The Woman (ſaith the Text) hauing a Spirit of diuination followed Paul and them that were with him, and cryed ſaying, Theſe men are the Seruants of God most High, who ſhew the way of ſaluation. Whence it is manifeſt that Paul was not offended at any words of blaſphemie, but that he held it an indignitie vnto his preaching to receiue 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 Maide, and he went out at the ſame houre. An Act altogether repugnant to the practice of Romiſh Prieſts, who profeſſedly aske queſtions, compelling (as they ſay) the deuils to teſtifie that which may beſt ſerue for the dignitie of their Prieſt-hood: whereas the Apoſtle did not daigne, but rather abhorre, and was grieued at this ſo ſpecious a teſtimonie, that they were the Seruants of the Highest. On the contrary, theſe Prieſts doe greatly glorie in ſuch Teſtimonies; as among others, the French Prieſts reioyce to heare the deuill Verrine auerre,Admir. hiſt. p. 133 ſaying, of them; You are Prieſts, it is no offence if a man neglect and turne from an Angell of Heauen, and doe honour and reuerence vnto you. Compare thoſe different examples, the one holding it an indignitie, the other a dignitie to receine teſtimonie of their offices from the deuill; and the diſtance will appeare to be little leſſe than betweene a Profeſſor Apoſtolicall and Apoſtaticall.

The one and twentieth Aduertiſement; Shewing the falſhood of the ſame doctrine, concerning conſultation with Deuils in queſtions of Religion, by teſtimonies of Fathers, and neceſſarie Reaſons.

WE haue alreadie heard the teſtimonies of Origen, and Chryſoſtome, 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 Aduerſarie Papers will not ſuffer me to inquire exactly into other Fathers: nor ſhall I greatly need it, eſpecially ſeeing the Ieſuites themſelues doe acknowledge, that ancient Fathers, ſuch as were Chryſoſtome, Tertullian, Athanaſius, Theophilact, Iſidore, doe all denie that the ſoules of men departed doe at any time appeare 〈 in non-Latin alphabet 〉 , that is, in their owne perſons; but that they who take their ſemblance vpon them are verie deuils, who ſeeke to ſeduce vs. And therefore theſe Fathers aduiſe vs not to haue any buſineſſe with them, or to giue any credit to their teſtimonies, but to content our ſelues with direction from holy Scriptures. Which they ſhould not haue done, if that thoſe ſpirits might, by the power of Adiuration, be compelled to ſhew that they were deuils; and that, being knowne, they would confeſſe nothing but truth.

All which notwithſtanding, the Romiſh Priests ordinarily ſeeke to bee informed of them concerning Purgatorie, Indulgences, worſhipping of Images, and other Myſteries of Romiſh Superſtition; which Bellarmine and other Ieſuites doe endeuour to confirme by Apparitions of the dead: when as (according to the iudgement of ancient Fathers) the ſoule that it conuerſant in holy Writ will re-reſolue, 〈 in non-Latin alphabet 〉 . that though the Deuill (as in the petition ofNot to omit (which is elſe-where forgotten) that the Boy of Bilſon did fayne himſelfe to abhor, and to be affected with this Petition as with the firſt verſe of Saint Iohns Goſpell. Ʋide pag. 58. 59. Deliuer vs from euill) may come into his Pater-Noſter, yet that he ſhall neuer enter into his Creed.

Not to ſtand any longer vpon Antiquitie, I would but deſire any one Example of any one Father, in the ſpace of fiue hundred yeares after Chriſt; or Hiſtorie, in the ſame compaſſe of time, recording and approuing any Conference with the Deuill, by way of Exorciſme, or otherwiſe for ſatisfaction of any Chriſtian in points of Religion. Let vs at laſt reaſon the matter with theſe men.

The two and twentieth Aduertiſement, Shewing the Reaſons which may be produced againſt this perſwaſion of the Deuil; ariſing aſwell from the Cauſe it ſelfe, as from the Euents.

The 23. and laſt Aduertiſement Is to demonſtrate the Romiſh falſhood, in Exorcizing, by the Euents: which is particularly exemplified in a diſcouerie of their Impoſtures, about the Boy of Bilſon; not inferiour vnto any of the reſt of their prankes in this kind.

BVt before wee come to lay downe the naked truth of the matter, touching that Boy, and how things ſtood de facto; let vs firſt ſuffer the Romiſh Prieſts to boaſt themſelues a while of their miraculous power, in Exorcizing this Child; whom for a while you muſt imagine bee really bewitched and poſſeſſed of the Deuill: that afterwards, by the the euent, may be verified of theſe Miraculiſts, that Scripture, which ſaith,Phil. 3.19. Whoſe glorie is in their ſhame.

Heare we then the Prieſts ſpeake.

〈1 page missing〉 helpe the child was, if they had ſought medicine ſtill in Iſrael, and not at Endor, and of Belzebub.

Firſt then to ſhew how the Child grew thus to bee tormented, as I haue vnderſtood it of his Parents, and haue heard the Child confirme it himſelfe. The Boy returning homeward, from ſchoole, to Bilſon in Staffordſhire where hee dwelt, an old woman, vnknowne, met him, and taxed him, in that he did not giue her good time of the day, ſaying that he was a foule thing, and that it had been better for him if he had ſaluted her. At which words the Boy felt a thing to pricke him to the very heart.How the Boy came firſt to be poſſeſſed. In fine, the Boy came home, languiſhed ſome dayes, and at length grew into extreme fits, that two or three, (though hee was a child of 12. yeeres 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 euery houre the Child did lye in, mooued with tender compaſſion, ſought helpe of Catholicks, and with cap and knee, by the meanes of ſome friends, did ſollicit a zealous Gentleman; who ouercome with their earneſt ſuit, did vſe ſome prayers and lawfull exorciſmes allowed by the Catholicke Church, with whoſe prayers the Child was eaſed ſomething, and the force of the ſpirituall Enemie abated. The Gentleman inſiſting to know how many was in him; to his thinking hee ſaid, Three. Hee (good Gentleman) called away partly by the danger of the place, as alſo by his vrgent buſineſſe,Two others meddied with him ere Jcame. they ſought and ſent for a zealous Gentleman, whoſe zeale and vertues are ſufficiently knowne, yea and acknowledged by Gods enemies themſelues. He moued with compaſſion came thither, vſed his beſt prayers and meanes that at that time he thought conuenient; very much weakened the diuels force, and quelled the extreme fierceneſſe of the fits. Yet hee, within a day or ſo, withdrew himſelfe for the ſame cauſe; yet though abſent in perſon, was moſt mindfull of his miſery. In ſo much as he did negotiate with mee, in that I had been preſent many times in the like occaſions, that I would ſee him, and make tryall whether hee were poſſeſſed, or obſeſſed. I was very vnwilling, yet ouercome by his intreaty, and the former motiues, I promiſed him to doe my beſt, and to ſee him within the ſpace of one moneth: yet ſo I diſpoſed of my buſineſſes, that I came thither in the ſpace of a weeke, about Thurſday before Corpus Christi day, where I did finde the Gentleman that requeſted me to come: and finding that they had vſed Sorceries of Witches, which made the Child offer violence to himſelfe, wee would not meddle with him, till they had burned thoſe Sorceries applyed to him, which they forthwith did fulfill. Whereupon we vſing the reading of the Litanies, and the holy Goſpels, together with the Exorciſme of Saint Ambroſe, when I came vnto thoſe words that ſhewed the power that Saint Peter had ouer Simon Magus, The diuell could not ſeduce Saint Peter and Saint Paul. and Saint Paul on the Magician Barieſus, the Child would bee ſo tormented, that three or foure could hardly hold him; which words tooke effect in manner as often as they were vſed. The other Gentleman call'd 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 clocke, at which time, vrgent occaſions, though diuers wayes, called vs away: yet wee left holy water,The vertue of holy water, and of holy oyle. alſo water properly againſt Witchcraft, and holy oyle: the firſt hauing that power, that it would make him ſpeake, though dumbe, and his tongue turned into his throat; and the ſecond that force, that being applyed in a little quantity vnto his legs and armes moſt grieuouſly contracted, that a ſtrong man could hardly vnfold them, onely with the force of the holy oyle they would bee ſtretched forth as they were vvont. Wee intreated them in our abſence, to vſe the holy waters and oyle in his extremities, and that wee abſent, would aſſiſt him the beſt that wee could in our prayers; which they continued: on Saturday, Sunday, and Munday, with extreme fits and heauings hee brought vp pinnes,Strange things voyded. wooll, knotted thred, thrums, roſemary, walnut leaues, feathers, &c. the which he ſtill drinking of the bleſſed water, brought vp: and when hee could not ſpeake, hee would make ſignes for that water, with the letting dovvne of vvhich, preſently he recouered his ſpeech. Well, on Thurſday, being Corpus Chriſti day, about three or foure of the clocke I came againe, found the Child in great extremities, continually heauing vp, and in this time he had brought vp 11. pinnes, and a knitting needle folded vp in diuers folds. On Friday next, he brought vp the laſt pinne. I told them that I vvas glad that hee brought vp 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 vs. On Saturday night finding the Boy to my thinking ſomewhat obſtinate; I, before the Parents, wiſhed him not to be deluded by the Enemie, but that if he ſpake any thing within him, he would impart it to vs, that wee might counſell him for the beſt. A great while the Child would not heare vs, yet at length hee ſaid, hee would not tell vs before all the company. I asking then to whom he would tell it, he anſwered, to your ſelfe, ſo the others would leaue you: hee gaue mee leaue after to ſignifie vnto his Parents, ſiſters, and brothers thus much: Firſt,The Boy tels what the diuell and Witch ſay in him. that the ſpirit bade him not to hearken to me in any caſe. Secondly, that the Witch ſaid, that ſhee 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, ſhee ſaid I deſtroyed all her good things. Fourthly, ſhee ſaid, that though I ſhould helpe him, yet ſhee would haue a ſaying to his brothers and ſiſters. Fifthly, hee deſired mee to tarry with him vntill Munday, for when I ſhould leaue him, he ſaid hee ſhould be torne in pieces: whereupon I, according to the preſcript of the Theſaurus Exorciſmorum, did bleſſe fire, and did burn thoſe maleficialia, Sorceries, thoſe filthy things that came from him; at ſmoke of which, and the fire thereof being temperate onely, and in a Chafing-diſh, and the ſmoke onely of Frankincenſe, he would vehemently cry out that he was killed, burned, and choked; though my owne ſelfe, and diuers others were neerer to all then himſelfe. At length hee ſeemed greatly to reioyce, and with great eagerneſſe dranke vp the ſmoke, ſaying that he ſaw his Enemies tormented. I wiſhed him then to pray for the Witch, and for her conuerſion from that wicked life;The markable deuotion of the Child. which he did: then the Child did declare that now hee was perfectly himſelfe, and deſired that his bookes, pennes, inke, clothes, yea that euery thing he had might be bleſſed; wiſhing his Parents, ſiſters, and brothers to bleſſe themſelues, and to become Catholicks; out of which faith, by Gods grace, he ſaid hee would neuer liue or dye. On Sunday alſo I exorciſed him, but diuers Puritans reſorting to him, I could not haue conueniency to come till towards night. All which day he had many fits, and I comming 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, hee ſaw the diuell aſſault him in forme of a Black bird. Well, I perſiſted in exorciſing him, left him very well ſpeaking and merry, retired my ſelfe, hauing ſeene his meate and drinke bleſſed. They then after giuing him a Syllibub, the ſugar whereof being not bleſſed, he preſently at the taſte thereof began grieuouſly to be tormented. Yea, though he loued flowers,The power of bleſſed things. yet if vnbleſt, hee would teare them in pieces, and diſtinguiſh them from other; and vn̄ bleſſed 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 finde the diuell very much to tremble: I hoping of Gods eſpeciall aſſiſtance at that time, made the diuell to ſwell in his mouth, in ſigne of his preſence, and to expreſſe firſt by ſigne, how many were in him: which he did, holding vp three fingers. I cauſed them then, one by one, to deſcend into the great toe of the right foot, and at the entring thereof to ſhake it, and to ſtirre the legge; all which they did higher and higher, to ſignifie how one was greater then another: then I cauſed the Boy to ſpeake, who did acknowledge that hee would liue and dye a Catholicke, wiſhing father, mother, and all his friends to ſerue God: then I called vp the chiefe Fiend, and did demand him to ſhew himſelfe, who preſently puts forth the Childs tongue, and ſwelled the end thereof. Then I (all being Proteſtants,A markable thing. ſauing one Catholicke) commanded the diuell to ſhew by the ſheet before him, how he would vſe one dying out of the Romane Catholicke Church? who very vnwillingly, yet at length obeyed, toſſing, plucking, haling, and biting the ſheet, that it did make many to weepe and cry forth. Then I commanded him to ſhew how hee did vſe Luther, Iohn Caluin, and Iohn Fox; which vnwillingly he did performe after the ſame manner, but in a fiercer ſort. Then I commanded him to ſhew what power he had on a good Catholicke that dyed out of mortall ſinne? hee thruſt downe his armes, trembled, holding downe his head, and did no more. Heereupon the Parents were inſtant with me, preſently and out of hand to helpe the Child. I told them that I did not doubt but by the power of Gods Church (on which I did onely relie, and not on any perſonall vertue of mine owne) to caſt them out preſently. But I ſaid,A coniecture why the Child might be poſſeſſed. I did feare that the innocent Child was puniſhed for the ſins of his Parents, which might be for their lacke of beliefe; which is a ſinne great enough, ſince without faith it is impoſſible to pleaſe God. Yet hereupon I ſaid to his mother, Good woman, will you promiſe mee that you will become a Catholicke, if in your ſight I caſt out theſe diuels in forme of fire? ſhee anſwered, that ſhe muſt conſider of that: then ſaid I, I am afraid this Child will not haue helpe; for, fearing the Child was puniſhed for her lacke of beliefe, I doubted that the cauſe remaining, the effect alſo would remaine. Hereupon the Child gaue a great ſhrieke, began to be vehemently tormented, grew obſtinate, in ſo much that I feared another diuell was entred. I exorcized him alſo a long time: but the diuell with the Childs voyce cryed, The Lord in heauen, the Lord in heauen. A long time I exorcized him, but ſtill he was obſtinate, crying out, Father, mother, helpe me, helpe 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 poxe of God light on the P. ſaying moreouer, I will neuer bee conuerted; to which word a Proteſtant then by, that had ſeene all, replied, Thou wilt then do worſe. Here I commanded the diuell that ſpake,The Child being himſelfe, denies all the diuell had vttered by his tongue. to ſhew himſelfe in the tongue, who comming forth as out of a trance, I asked him gently, whether he had vttered any of theſe words? he vtterly denied to haue ſpoken them, asking forgiueneſſe, ſaying, that it was not hee that ſpake them; and affirming, by Gods grace, that he would be conſtant in the Romane Catholicke faith till death. Then I called vp the wicked ſpirit, tooke his oth, that with trembling hee tendred to be obedient in all to lawfull Exorciſts, and not to hinder the eating, drinking, or ſleeping of the Child. Then it being almoſt three of the clocke in the morning, I retired to bed: the next day, being Munday, 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 againe as ſoone as I could. The father then offered me the Child to diſpoſe of as I would. I told him I had no conuenient place for that purpoſe; but I ſaid, that if hee would not deale with Witches and Sorcerers, The reaſon why J leſt to come any more. I would come as often as I could. The father ſaid, he would ſeeke of Witches, or of any other for help. I being ſorry to heare his bad reſolution, told him that I would not mingle God and the diuell together: and then got his promiſe that hee would not vſe holy water and oyle bleſſed, if they meddled with Witches. Yet I heare, that he hath not complyend with his promiſe, in extremities of the Boyes fits, hauing recourſe to bleſſed things, ſaying, he will courſe him with them. Well, the ſubſtance of all this I haue heere written, at my comming away I declared before three Proteſtants, and the Childs 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, anoynting him with holy oyle, 〈◊〉 bring him vnto himſelfe, in ſo much that with a ſtaffe he walked vp and downe; and ſince, hee did eate, drinke, ſleepe, and walke, hauing onely ſhort fits, as I am faithfully informed, yea till ſhortly after they entertained many Witches and Sorcerers; notwithſtanding whoſe helpe ſought in vaine, hee is more grieuouſly tormented then euer before. Here before my departure, the Parents of the child offering me money and gold, I refuſed it, thanking them, ſaying, If they would giue mee 20. pound, I would not haue one penny: Charging them that they ſhould not indanger their owne ſoules, and the ſoule of the poore Boy, in ſeeking vnlawfull meanes. And thus on Munday was fortnight I left him: and the truth of this I muſt ſay with S. Paul, that God knowes in all this I doe not lye.

Thus deſiring that all may ſucceed to Gods glory, the good of the Child, and the confuſion of all Sorceries and Charmes, which in my heart and ſoule I deteſt, I leaue the Parents, Child, and thee, Chriſtian Reader, to the mercy of God.

Iuly the firſt. 1620. Non nobis Domine, non nobis, ſed Nomini tuo da Gloriam. Yours in charity, loue, or in any good office, J. W.

This Relation was publiſhed by the Prieſts themſelues, and deliuered by one of them, called Maſter Wheeler, into the hands of Maſter Thomas Nechils Gent. a Recuſant dwelling neer the aforenamed towne of Bilſon: as appeareth by his owner confeſſion, vpon oth, taken before the L. Biſhop of Couentry and Lichfield; and added in the end of this Booke.

The meanes of diſcouering his diſsimulation.

AT the ſummer Aſſiſes held at Stafford, Summer Aſſiſes held at Stafford, xviij. Iacobi R. 1620. the tenth of Auguſt, Anno Dom. 1620. the afore-mentioned woman, ſuppoſed to haue beene the Witch, was brought to her triall, before the R. Worſhipful Sir Peter Warberton, and Sir Iohn Dauies Knights, then his Maieſties Iuſtices of Aſſize for that Countie: before whom appeared ſome ſlender circumſtances, which were vulgarly eſteemed ſtrong proofes of Witch-craft; but after ſome ſpeech, manifeſting the idleneſſe of ſuch fantaſticall delufions, the woman was freed by the Inqueſt. At what time the Iudges were pleaſed to commit the care and (if it might ſo be) the cure of the Boy vnto the L. Biſhop of Couentry and Lichfield, then, and there preſent.

When he had been with him at the Caſtle of Eccleſhall, about a moneth (much of which time his Lo. was neceſſarily abſent from home) although diuers ſymptomes gaue iuſt cauſe to ſuſpect that he did but counterfeit; as namely, the eaſie and equall beating of his pulſe in his ſtrongeſt fits, his quiet reſt and ſleepe, commonly the whole night long, his cleere complection, and (which plainly tells euery beholder that his tongue lyed in ſaying nothing) his ſwallowing of whole morſels of bread without chewing, his ſpitting forth from him as naturally and perfectly as euer hee could doe in his beſt health, (neither of which could poſſibly bee done with a tongue turned vpwards, and doubled towards his throat, as he would ſeeme to haue it,) beſides, his ordinary comming forth of his fits alwayes with one kind of lowd and large tunable grone: yet notwithſtanding his vſuall caſting vp of his meate, his much faſting, and lanke belly, his patience, or (as it might rather ſeeme) ſenſeleſſe ſtupidity, in induring thoſe many prickings and violent extremities, without any ſigne of feeling, did argue ſome bodily diſeaſe and infirmity.

Therefore it was, that no experiment was vſed on him, vntill that the iudgement of ſome well approued Phyſician might be had, to deliuer in what ſtate his body then was: neuertheleſſe, after a longſome expectation of ſuch an one, an occaſion offered it ſelfe, which required and exacted a more ſpeedy and preſent triall.

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 bee thought of his ſonnes caſe, and whether he were poſſeſſed, or not? Whereto it was purpoſely anſwered, that nothing ſeemed ſo maruellous, or ſo much to betoken any ſuch thing, as that at the hearing of thoſe words of the holy Goſpell of Saint Iohn, Iohn 1.1. [In the beginning was the Word, &c.] he ſtill vſed to fall into his fits. For further proofe whereof, then preſently in the Fathers hearing thoſe words were repeated; and accordingly vpon the repetition thereof the Boy fell inſtantly into his fit. Lo (quoth his Father then) doe you ſee? what thinke you of this? This (ſaid the Biſhop) doe I like very well; for vpon this muſt I begin to worke.

The ſame day in the afternoone (when word was brought that the Boy did ſpeake) diuers reſorting vnto him, the Biſhop calling for a Greeke Teſtament, ſaid vnto him; Boy, it is either thou, or the diuel, that abhorreſt thoſe words of the Goſpel: and if it be the diuell, he (being ſo ancient a ſcholer as of almoſt 6000. yeeres ſtanding) knoweth and vnderſtandeth all languages in the world, ſo that he cannot but know when I recite the ſame ſentence in the Goſpell out of the Greeke text: but if it be thy ſelfe, then art thou an execrable wretch, who playeſt the diuels part, in lothing that part of the Goſpell of Chriſt, which (aboue all other Scriptures) doth expreſſe the admirable vnion of the God-head and manhood in one Christ and Sauiour; which vnion is the arch-pillar of mans ſaluation. Wherefore looke to thy ſelfe, for now thou art to bee put vnto triall; and marke diligently whether it be that ſame Scripture which ſhall bee read vnto thee; at the reading whereof thou doeſt ſeeme to be ſo much troubled and tormented.

Then was read vnto him, in Greeke, the twelfth verſe of the firſt Chapter of Saint Iohns Goſpell, [ 〈 in non-Latin alphabet 〉 , &c.] 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 ouer, next was read vnto him, in Greeke, the firſt verſe, being indeed the aforeſaid text [ 〈 in non-Latin alphabet 〉 &c.] yet he ſuſpecting that it was not the ſame text, was not any whit troubled therewith.

By this meanes was his notable fraud, in a manner, fully diſcouered, in ſo much that he ſeemed to be greatly confounded heere with: notwithſtanding, ſtaring with his eyes, and caſting his head on both ſides the bed, wheron he lay, that he might diſſemble his diſſimulation the better, hee told the company y he was troubled at the ſight of 2. mice.

After this diſcouery, (to the end that 〈◊〉 might be freed from further triall, and bee ſent home againe to his father) hee complained of extreme ſickneſſe, and by writing, as well as hee could, did ſignifie that he had a great paine in his belly: and the morning following, making water in an Vrinall, his water was as blacke as Inke; for there were ſome that writ very legibly therewith. And in the like ſort, two dayes following hee ſeemed to make water of the ſame colour. Which that hee might the more cunningly diſſemble, hee, in the making thereof vehemently groned; and thereupon one comming into the roome to him, the Boy did ſhew him his manner of making water, whereof a little remaine came then from him, of the ſame blacke tincture, which hee purpoſely had reſerued within the skinne, to make ſemblance that it ſo came immediately from him.

But the third day following (which was the Lords day) by diligent watchfulneſſe, and other meanes which was vſed to obſerue him, hee was eſpyed mixing Inke with his Vrine, and nimbly conueying the Inkhome into a priuate place. When being ſuddenly deprehended in this his conueyance, after an earneſt, but louing exhortation made vnto him, this deafe began to heare, and dumbe to ſpeake: and at the ſight of his vngracious and godleſſe practices, he braſt out into plentifull teares, confeſſing all, to his owne ſhame, and Gods glory. Which confeſſion (before he had heard of the aforeſaid Relation of the Priests) hee made the ſame day, in manner following.

THE FIRST EXAMINATION, AND CONFESSION OF THE BOY OF BILSON, NAmed William Perry, taken before the Reuerend Father in God, Thomas L. Biſhop of Couentry and Lichfield, at Eccleſhall Caſtle, 8. Octob. 1620. touching his counterfeit practices, &c.

BEing examined how long ſince, and of whom hee had learned ſuch tricks and coozening deuices? The Boy recollecting himſelfe, anſwered as followeth: In Lent laſt (ſaid he) there met me, not farre from my fathers houſe, an old man, who called himſelfe Thomas (but his ſurname I cannot remember) hauing a gray beard, ruſſet apparell, and carrying a cradle of glaſſes or pots on his backe, who ſaid vnto mee after this manner: Now, pretty Boy, where dwellest thou? dost thou goe to ſchoole? If thou wilt doe as I ſhall teach thee, thou ſhalt not need to goe to ſchoole; for (ſaid hee) I can teach thee ſuch tricks and feats, that the people that ſee thee, ſhall beleeue that thou art bewitched, and ſo ſhall lament and pitty thee. Whereupon I being willing not to come at ſchoole, for feare of whipping, was deſirous to learne ſuch tricks. By and by this old man began to teach me, firſt, how to grone and mourne; next, to roll and caſt vp my eyes, ſo that nothing but the white of the eye ſhould bee ſeene, after that, to wreſt and turne my necke and head both wayes towards my backe, 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 pinnes, rags, and ſuch like baggage, into my mouth, that I might ſeeme to vomit them vp. And although (ſaid he) that ſome folke ſhall put thee to paine, by pricking, and pinching thee, yet thou muſt indure all patiently. After this ſort hee taught and learned me ſome ſix ſeuerall times priuately in a Cloſe, where none could ſee vs.

And further, that old man made mee beleeue, that a body poſſeſſed could not indure to heare the firſt verſe of the firſt Chapter of S. Iohns Goſpell, Iohn 1.1. (viz. In the beginning was the Word, &c.) and that therefore whenſoeuer I heard it, then I ſhould fall into my fits. Beſides, hee willed mee that I ſhould begin to doe 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 haue bewitched mee. And thereupon afterwards, of my ſelfe, I did accuſe one Ione Coxe, and was once minded to haue made my picture in clay, and to haue conueyed it into her houſe, for the better proofe of her bewitching me.

Being examined how long after it was that hee began to put theſe things into practice, and vpon what occaſion? Hee anſwered; Not long after, (which was about the Eaſter following) I began to be ſicke, and my father ſought helpe for mee in diuers places: and then ſome Papiſts did perſwade him to ſeeke for helpe at the hands of ſome Catholicke Prieſts. But my mother did rather deſire to haue ſome learned ſcholer or Diuine that was no Papiſt. Yet at length, by their perſwaſions, there was firſt brought vnto me a Priest, I. Prieſt. of an indifferent tall ſtature, with long blacke haire, in a greeniſh ſuit, his doublet opened vnder the armepits with ribbons.

As ſoone as he came to me, hee drew a ſtone out of his pocket, and hanged it about my necke, ſaying ſome Latine prayers ouer me, putting alſo his finger into my mouth: whereupon I ſeemed to come out of my fit. After that, hee made holy-water, and witch-water, ſaying certaine prayers ouer them, and putting ſalt into the witch-water. Then he gaue me a bottlefull of the one of thoſe waters, (but of which I doe not remember) and willed me now and then to caſt ſome of it ouer my bed; and himſelfe, with a little Iſop, did beſprinkle me therewith alſo. Before he went away, he ſaid certaine other Latine words or prayers ouer thoſe waters, (which to my remembrance) did thus ſound, Eggſe eggſe atque famulo Dei Gulihelmo ante damnando, and more there of I cannot remember.

The next morning (as I remember) this Prieſt came againe, at which time (becauſe I lay in a lower roome, where many people thronged in to ſee me) they remoued me into an vpper roome, more priuate and fitter for them to pray in, where they continued and vſed the like meanes towards me, as they had done before, betwixt a fortnight and three weekes ſpace, during which time I continued my wonted fits. Then at laſt, this Prieſt ſaid that he could not helpe me, becauſe hee wanted a booke, which hee ſent for vp to London: but after that the book was brought, he then ſaid yt he could not helpe me, without the aide of another Prieſt, whom after that he brought with him. II. Prieſt. Hee was a ſhort big fat man, with blackiſh long curled haire, in a kind of ruſſet coloured ſuite, with a ſword by his ſide. As ſoone as he ſaw me, he ſaid, that by the helpe of God and our Lady, and the holy Saints of heauen, he would either caſt the Diuell out of mee that night, or elſe it ſhould goe hard. And firſt, hee drew out a little booke of the bigneſſe of a Pueriles, in which he continued praying, til about 11. a clock. of the night, and caſting holy-water on me.

Then both theſe Prieſts went away, but came againe vnto 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 doe mee no good, without the helpe of a third Prieſt, whom they did ſend for by a Weauer of our towne.

About a weeke after came the third Prieſt, III. Prieſt. being a reaſonable tall old man, in a horſemans coat, with long head-haire: before hee came to our houſe, he did ſay to the man that fetcht him (as I did heare) that if the ſpirits came to me, then I was obſeſt; but if they were within me, then I was poſſeſt. The big fat Priest came in with this laſt Prieſt, and firſt hee put his finger into my mouth, and ſaid, that I was bewitched at the tongues end: wherfore he bade me drink three or foure draughts of holy-water, which I did: he taught mee alſo to pray to the Virgin Mary, and to my good Angel, and to all the Saints in heauen to helpe me. Then he waſhed my head, feet, and belly with the ſame water, ſaying now and then to mee, Thou art now ſomewhat better, Boy? and I would ſay, Yes, a little better.

About the ſame time, my father comming one day home before ſupper, he asked mee what I had ſeene in my fits? and I told him that a thing came to me in the likeneſſe of a Black-bird. And now the Prieſt that came laſt vnto me, went out of towne, theſe three Prieſts hauing bin with me about three weekes, but could doe me no good.

About a weeke after, II. Prieſt. came the big fat Prieſt againe, and held on his former courſe, ſaying, that by. Gods grace he would helpe me. About which time hee made a Sermon to certaine Catholickes which were with me, hauing a white Surpleſſe on him, with a ſtole (as I remember they called it) about his necke: his Text was, My fleſh is bread indeed, and my blood is drinke indeed. After his Sermon, he prayed with me as he had vſed to doe: and then made another paleful of holy-water, wiſhing them to boyle certaine herbs in water, to waſh mee withall; as Time, Iſop, and ſuch like.

Vpon the Sunday following, people came in ſo thicke to ſee me, that the Prieſt durſt not preach; and he intended to be gone the next day.

His faſhion was, to bleſſe and croſſe all the meat which both themſelues and I did eate: ſo that when my mother once gaue mee ſome of a Syllabub, which the Pr. had not croſſed in the ſame manner, he told them that there was a Puritan ſpirit entred into it.

Theſe three Prieſts dealt with mee at ſundry times, that I ſhould confeſſe my ſins vnto them: which I did ſometimes, when I liſted to ſpeake, but that was but now and then. They wiſhed mee alſo to turne to their religion, and that then I ſhould haue helpe.

Vpon that Sunday night before that this fat Prieſt was to goe away, he ſaid, that by the helpe of the bleſſed Virgin, and the Angels and Saints in heauen, he would caſt the Diuell out of me.

A little after, he began to aske certaine queſtions of the ſpirit within me; as firſt, what ſhould become of the Puritans when they dyed? and he told me, that if they went to hell, then the ſpirit ſhould tug and ſhake the bed-clothes: which I did doe after the ſame manner he bade me. Next, he asked what ſhould become of the Roman Catholickes, and if they ſhould goe to heauen? that then, in ſigne thereof, I ſhould lift vp 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 Sonne, and of the holy Ghoſt: whereupon I ſeemed to come out of a fit, and then hee prayed by mee, and ſaid, that hee would caſt three diuels out of me that night. And ſo he hanged about my necke, and put vnder mine arme a fine ſtole, wrought with great ſiuer letters: and with the one end thereof, being very hard, hee did beate me about the head and face, vntill to my thinking hee made mee blacke and blue; chafing & rubbing my neck with that ſtole, which was ſo rough, that it made my necke very ſore: and ſtill he ſpake to the ſpirits within me, thus; Come out, you Rogues, you Villaines, I charge you by God and the bleſſed Virgin, and by all the Angels and Saints in heauen, that you ſuffer the Boy to eate, and ſleepe: and withall, he ſtamped with his feet, as he ſpake 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 hee ſhould doe ſo, hee asked my mother whether ſhee would become a Catholicke, or no? She anſwered him that ſhe would conſider of it. Then, ſaid he, wil I alſo conſider whether I will helpe your ſonne, or no.

But yet the Prieſt continued as he had begun, and ſaid vnto me, If there be three Diuels in thee, then giue three knocks, in ſigne thereof; and ſo I did: but at the biggeſt Diuell hee willed me to giue the greateſt thumpe, which I did at the laſt. And ſtill the Prieſt did beate me with his ſtoale, & ſo continued with me til about three of the clocke in the morning: during which time, certaine Papiſts were ſent to pray with me, bringing hallowed candles with thē.

At the ſame time, the Prieſt tooke ſuchViz Crooked pins, rags, ſtraw, &c. and ſuch things as the Boy could ſinde and ſteale, into his mouth; as he did once halſe a knittingneedle. things as I had ſeemed to vomit, and burning them with Frankincenſe, hee tooke an old ruſty ſword, and ſaid a Latine prayer, reſembling it to the ſword wherwith Peter did cut off Malchus his eare: he alſo did beate the ſame things with an hammer, betokening that hammer which nailed Chriſt to the Croſſe.

The morning being come, the Prieſt was to bee gone, and then my father ſaid vnto him, Sir, I ſee you can doe my Child no good, and therfore I muſt ſeeke for ſome other helpe. Yes (ſaid the Prieſt) you will goe ſeeke for helpe at witches to eaſe his body, but you care not for damning his ſoule. But yet before he went away, hee did hallow more water, and then he departed.

And here the Boy was ſuffered to pawſe, and repoſe himſelfe, by reaſon of his weakeneſſe; and was not then further examined till the next time.

THE SECOND EXAMINATION, AND ANSWERE of the ſaid William Perry, made vnto certaine other queſtions, which (vpon iuſt and ſpecial preſumptions) were propounded vnto him by the Reuerend Father in God, THOMAS, Lord B. of Couentry 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) perſwaded him that at length hee ſhould be cured by ſome Popiſh Prieſt; whether hee meant not accordingly in the end to ſeeme to bee 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 hee did meane ſo, why then he would not, after ſo long a time, and ſo great paines taken about him by thoſe Prieſts, yeeld to their Exorciſmes, and ſeeme to bee diſpoſſeſſed by their meanes?

Hee anſwereth, becauſe that much people did reſort vnto him, and brought him many good things; as alſo for that he was not willing to goe to ſchoole againe: yet that in the end his meaning was to be holpen by them.

Thirdly, being asked that after hee ſaw himſelfe halfe diſcouered, whether in his griefe and feare that all ſhould come to light, he had not an intent to doe himſelfe ſome bodily miſchieſe?

He anſwereth, that he had; for (ſaith he) the Diuell hadIt was his owne word. ſteeled my heart, ſo that I cared not to hang my ſelfe; and had purpoſed to doe ſo one night, but that I was watched, and hindred.

Fourthly, being asked how it could be thought that he ſhould be moued by any Papiſt, to charge a woman for bewitching him, which was her ſelfe an obſtinate Recuſant? He anſwereth, that hee was moued by Thomas the old man, to lay it on ſome woman ſo ſuſpected: but that onely of himſelfe, without the perſwaſion of any other, he named thisIone Cocke. 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 diſcouery he had to be prayed for, as was accordingly then done, but (as at the ſame time was told him) not to driue the Diuell out of his body, but onely out of his ſoule, wherin the Diuell had poſſeſſed him, by a diuelliſh obſtinacy of his heart, in faining himſelfe to be bodily poſſeſſed of the diuell: 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 intend and reſolue with himſelfe to make an end of his former courſe, and counterfeit practices; and ſeeme to be diſpoſſeſſed by ſuch prayers?

He anſwereth, that it was indeed in his minde to doe ſo, becauſe hee had then wearied himſelfe with diſſembling ſo long, and was alſo in feare to be diſcouered and found out.

And albeit this was eaſily diſcerned to haue bin 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 falſly arrogated to themſelues ſuch an Apoſtolicall power, by Exorcizing to expell Diuels, although it might (in mans opinion) much worke for the glorifying of God, edifying of Chriſtian people in our Church, and alſo for the conuerting of Romiſh Recuſants vnto our true Religion; becauſe this ought to bee the profeſſion of Chriſtians, to ſeeke to glorifie Him onely by truth, who will bee worſhipped in ſpirit and truth.

And here was an end made of examining the Boy any further.

Examinat'. coram praefat'. Rdo Patre dictis diebus, anno, & loco; Praeſente Ryc. Baddeley, Notario Publico.

THE BOY OF BILSON, his priuate and publike Acknowledgement, &c.

NOw after thoſe Popiſh Bilſon in Staffordſhire, is a Chappelrie within the peculiar Iuriſdiction of Wooluerhamptō, where ſacrilegious impiely hath produced ſuch effects, that it is much inſected with Popery, & inſested with Popiſh Prieſts, whoſe ordinary Rendeuouz it is. No maruell therefore if they made choyce thereof, as the filleſt neſt wherin to lay and exclude their addle and ſuppoſititious egs of politicke impoſtures and godly deceits. But this Cockatrice was cruſht in in the ſhell, and their viperous diſſeine thereby deſeated. Prieſts were departed, and had left the Boy (as before is confeſſed, and ſet downe) his Father ſought for further helpe by the meanes of Witches, (but as wickedly, ſo all in vaine) vntill ſuch time as he was brought from the towne of Bilſon aforeſaid, vnto Lichfield, before Doctor Maſter Chancellor of the Dioces; where he continued vntill hee was carried to the Aſſizes at Stafford, and there by the Iudges referred and left vnto the aboue-named Reuerend Father in God, the I. Biſhop of the Dioceſſe; who after a very ſhort time ſent to Bilſon for him, and after his arriuall did deale with him, as formerly in this diſcourſe hath been related.

Since which time, the Boy, vpon laying to his charge the hainouſneſſe of that his offence, as being blaſphemous, in reſpect of Christ, whoſe words in the Goſpell he fained himſelſe to abhorre; and diuelliſh, in reſpect of the Diuell, whoſe perſon hee would ſeeme to bee poſſeſſed of; and alſo murtherous, in reſpect of the poore Woman, whom he willingly occaſioned to bee brought (as much as in him lay) to the poynt of death: He hath earneſtly bewailed theſe his ſinnes, and (as after his firſt Examination) by prayer coneiued by himſelfe, to ſuch purpoſe, craued forgiueneſſe at Gods hand for the ſame.

So hauing continued at Eccleſhall Caſtle aforeſaid, vntill he was perfectly recouered of his former weakneſſe, and benummed limmes, and that his Parents were willing to diſpoſe of him otherwaies, hee was finally brought againe to the laſt Summer-Aſſizes held at Stafford, the 26. of Iuly,Summer Aſſizes held at Stafford, 19. Iacobi R. 1621. Anno 1621. where before Sir Peter Warburton, and Sir Humfrey Winch Knights, his Maieſties Iuſtices of Aſſize, and the face of the County and Countrey there aſſembled, the Boy craued pardon firſt of Almighty God, then deſired the Woman there alſo preſent, to forgiue him; and laſtly, requeſted the whole Countrey, whom hee had ſo notoriouſly and wickedly ſcandalized, 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 owne infamy, to ſee his errors, and to glorifie the God of truth.

Gloriaſoli Deo.

THE EXAMINATION AND ANSWERE OF THOMAS NECHILS of Nechils, in the County of Stafford, Gentleman (a Recuſant) taken vpon oath before the R. Reuerend Father in God THOMAS L. Biſhop of Couentry and Lichfield, at Eccleſhall Caſtle, the 17. of Octob. Anno 1620. touching the aforementioned Relation of the Prieſts, of their proceedings with the Boy of Bilſon.

BEing examined whether hee knew a written diſcourſe then ſhewed vnto him, touching the Boy of Bilſon, entituled and beginning thus; A faithfull Relation of the proceedings of &c. and ending in theſe words, Yours in charity, loue, or any good office? Hee anſwereth, that hee doth very well know, and remember the ſame.

Being examined how hee came firſt by that diſcourſe, or Relation, and from whom he had it? Hee anſwereth, that it was deliuered vnto him by a Gentleman, whom he met iourneying 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 fiftie yeeres old, and of a blackiſh complection.

Being examined what further diſcourſe did at that time paſſe betwixt them two, touching the ſaid Boy, called VVilliam Perry? He anſwereth that the ſaid Maſter Wheeler then told this Examinate, that he would acquaint him with the whole buſineſſe, concerning that Boy: whereupon hee gaue this Examinate a copie of the afore-named diſcourſe or Relation (hauing two copies at the ſame time about him) and willed this Examinate to get it copied out, and to giue one copie thereof vnto one Philip Higgins of Weſtbromage Yeoman (as hee this Examinate remembers.) And further, that the ſaid Maſter Wheeler ſaid vnto 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 himſelfe? Hee confeſſeth that he told him how that he did often vſe to reſort vnto the French Embaſſadour: that hee did know the Biſhop of Couentry and Lichfield; and further, that he was knowne to the Lord Archbiſhop of Canterbury.

Tho. Nechils.