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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68096	The boy of Bilson: or, A true discouery of the late notorious impostures of certaine Romish priests in their pretended exorcisme, or expulsion of the Diuell out of a young boy, named William Perry, sonne of Thomas Perry of Bilson, in the county of Stafford, yeoman Vpon which occasion, hereunto is premitted a briefe theologicall discourse, by way of caution, for the more easie discerning of such Romish spirits; and iudging of their false pretences, both in this and the like practices.	R. B. (Richard Baddeley); Wheeler, Mr.	1622 (1622)	STC 1185; ESTC S120841	43,472	84

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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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

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 Valent 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

THE BOY OF BILSON OR A TRVE DISCOVERY OF THE LATE NOTORIOVS IMPOSTVRES OF CERTAINE ROMISH Priests in their pretended Exorcisme or expulsion of the Diuell out of a young Boy named WILLIAM PERRY sonne of THOMAS PERRY of Bilson in the County of Stafford Yeoman Vpon which occasion hereunto is premitted A briefe Theologicall Discourse by way of Caution for the more easie discerning of such Romish spirits and iudging of their false pretences both in this and the like Practices 2. Thes 2.10 11. Because they receiued not the loue of the truth that they might be saued For this cause God shall send them strong delusion that they should beleeue a lye AT LONDON Imprinted by F. K. for William Barret 1622. TO THE CHRISTIAN READER BEing acquainted with the mind and purpose of the Author of this ensuing Treatise and hauing thereunto added those other Pieces vnto which I am no stranger to make the Narration complete as concerning the Boy of Bilson I thought it my duty after much sollicitation to communicate the whole in print and so to make it iuris publici And this as I thought these very times did exact For now the Popish Priests haue so cauterized their consciences and rub'd their foreheads as that they take delight and blush not daily to forge and coyne most monstrous * Witnes among many others their fresh Master-lye touching the supposed Apostasie of the late L. Bishop of London vntruths all to support their drooping and dropping Cause Since therefore their appetites are so well whetted and set on edge by what * Perhaps the same that one of them hanged about the Boyes necke vid. pag. 63. Stone we may easily ghesse it being their due reward as that they make no bones of whatsoeuer is set before them to stay their stomacks a while let them be chewing this bit which otherwise they shall not now eschue Vt quam falsa dicendo scrthendo voluptatem ceperint eandem vera legendo audiendo amittant Here then good Reader in the first place thou hast a Treatise professedly written for a Discouery of and a Caution against the enueagling proiects of Romish Priests chiefly in that one particular viz. their pretended Priestly Exorcizing and expolling of Diuels out of bodies possessed By which thou maist iudge whether these Mirabularies deserue not the reputation of the varest Mountebanks of these times Next followes A faithfull Relation for so they name it made by these Priests touching their proceedings with the Boy which they did purposely write and disperse Vide pag. 45. To the end as they professe that all indifferent mindes may magnifie and praise Almighty God that hath left such power to men c. such for sooth as they had in Exorcizing and coniuring the Diuell within that Boy being their supposed desperate Demoniack Which glorious worke of theirs when these Roman Aruspices shall at their next enteruiew recognize cie Mirabor si non riserint And that so much the rather after they haue perused the Remaine of this Booke in which the Euent and successe of the whole businesse is truly related and their formidable Mormo proued no other then an Apish Cobalus Whereby it will also come to passe that these Catholike Gentlemen for so they stile thēselues albeit by their * See their descriptions in this Booke pag. 63.64 c. outward garbe one would rather suspect thē for Serning-men attendants on such persons nè quid grauius shall be so cleerly conuinced of palpable Quacksaluing as that a very meane Herald knowing the house they come of may blazon their Armes and so expose thē vnto shame and laughter But I will not intertaine thee gentle Reader with any longer parle in the entrance after that I shall put thee in mind of that sound aduise which an Heathen Philosopher long since prescribed but neuer so necessary as now when Popish impostures are so rife viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ipicharmus Which may be thus englished Bee wise and bee not hasty to beleeue which precious Amulet I commend vnto thee and All of vs to the rich mercy of our most gracious God Ryc Baddeley THE GENERALL HEADS of this Booke I. A Discourse by way of Caution concerning Popish Exorcizing of vncleane spirits Pag. 1 II. A Relation made by certaine Romish Priests and by one of them dispersed wherein they magnifie the power of their Exorcisme ouer the diuell in the Boy of Bilson Pag. 41 III. A description of the admirable guile and cunning of that Boy in counterfeiting himselfe possessed of the diuell Pag. 55 IV. The meanes and manner vsed by the R. Reuerend Father in God THOMAS Lo. Bishop of Couentry and Lichfield for discouering his dissimulation Pag. 56 V. The two examinations of the Boy taken before the said Reuerend Father together with his plaine and direct Confession of the whole Complot and Practice Pag. 61 69 VI. The Successe and euent of all shewed in the Boyes first priuate and after publike Acknowledgement made before the whole County in the Summer-Assizes held at Stafford this present yeere 1621. Pag. 72 Faults escaped in some Copies Pag. 14. lin 2. reade will you so p. 25. l. 11. r. the third poynt p. 28. l. 14. r. Adiuration p. 33. l. 6. r. to prooue Besides mend the numbers of the Pages in the letters E. H. I. A DISCOVRSE CONCERNING Popish Exorcizing A Miracle being as Diuine learning doth teach a Worke of Omnipotencie farre exceeding all naturall power of any Creature is the broad Seale of Almightie God for the confirmation of Truth which whosoeuer shall dare to counterfeit must needs be guiltie of no lesse then high Treason against the supreme Majestie Necessarily therefore will it concerne as in speciall those that take vpon them the Office of working Miracles in these times to feare and tremble at such dangerous impietie so also in generall euery Christian and religious Soule to beware that he be not circumvented by any forgerie in this kind and thereby drawne to admire and esteeme as the finger of God the lewd and ridiculous iuglings of wretched men For which end I haue aduentured to set downe certayne Aduertisements whereby others may bee reasonably directed how to discouer auoid such kind of Popish delusions 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

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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that though the Deuill as in the petition of * Not 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 Vide 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 Reasons of the first kind Two reasons may suffice if they be pregnant The first thus If such be the power of Exercists that they constraine the Deuill in the Name of God and by the warrant of the Church to confesse any truth that shall be demanded of them by Adiuration then should there need for our satisfaction in matter of Religion no other Questionists then Exorcists no other Catechists than Deuills no other Tradition Councell Scripture or Gospel than the confession of Deuils yea and then the Decrees of Popes which are held as Oracles in that Church must now for many of them haue erred giue place to the testimonies of Deutls I may not except their Councell of Trent Conc. Trid. Sessio 5. cap. 1. which would not determine the question concerning the naturall Conception of the blessed Virgin whether shee were originally immaculate for either great was the ignorance of those Fathers that could not or else obstinacie that they would not set it downe for an Article in their Romane Creed as they haue done many other Articles as far repugnant from truth seeing that Verrine the Deuill Admir Hist pag. 205. by power of Exorcisme was brought to sweare vpon the blessed Sacrament and did answer vpon that Oath that she was originally immaculate Albeit Bernard Thomas Aquinas Bonauenture and many hundreds in the Romish Church would heerein haue giuen the deuill the lye It had beene good before they had giuen credit to this deuill to haue sought some certaine resolution how to reconcile the different reuelations made to Saint Bridget Saint Katherine concerning the same question Katherine being told by reuelation that the Conception of the blessed Virgin was immaculate but Saint Bridget informed of the contrarie And because such contradictions will admit no reconciliation it would become them to learne how to discerne whether these Reuelations came from the deaill as from the lying Angel whereof wee thinke the deuill Verrine can be no competent Iudge Secondly you that question the deuill suffer your selues to bee questioned in a few words If the deuils be made as you say Messengers of diuine truths by the power of your Exorcismes why doe you indeauour to expell them Are they but lying Oracles Why doe you then conferre with them and not presently expell them Many other reasons might bee added to conuince these Priests by the deuil's contradictions in their owne stories euen then when hee was adiured to speake truth But to labour to prooue that the deuill cannot lye when hee list and that hee will also whensoeuer hee can for a mischiefe were to deny him to bee a deuill whose propertie is vel falsum vel ad falsum dicere either to speake that which is false or else to a false end What a dangerous thing it was in our first Mother to entertaine and maintaine parle with the deuill concerning our religious dutie to God all mankind feele by that woefull experience of originall corruption which they must carrie with them to their graues That which no Aduersarie shall euer be able to refute is that the power of Exorcisme was giuen vnto the Church of God for expulsion of the deuill neuer for consultation with him in matters of Conscience Thus haue I endeuoured to dispell this doctrine of conferring with deuils in such cases with the same zeale as I would wish to dispell the deuill himselfe and hold it a good resolution not to beleeue those Priests for direction in matters of Religion who make the deuill their ghostly Father Wee choose rather to conclude with the sentences of the holy Fathers of the Church one directing vs how to auoid such fascinations saying Cyprian Non statim c. We ought not presently to admit of such Acts as are done in the Name of Christ except they be done in the Truth of Christ The other detesting them saying August Remoueantur illa vel figmenta mendacium hominum vel portenta fallacium spirituum Away with those workes which are either the figments and deuices of lying men or else the deceitfull acts of prodigious spirits 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 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