fession. Whence then came that reuelacion / that she shuld be holpe and all hir holy preachinge? Iff of the deuell / then was the myracle and all of the deuell. Iff of the holy gost / then was she inspired with the holy gost and had the deuell within hir both at tonce. And in as moch as the mayd of kent was inspired by the holy gost by their confession / whence came that stoppynge of hir throte / that rauinge / those greuouse panges / that tormentynge / disfigurynge / drawing of hir mouth awrye and that ferfull and terreble countenaunce? If of the holy gost / and then whi not the revell and gamboldes of the maide of Ipswich also? and then what mater maketh it whether a man haue the deuell or the holy gost in him. If ye saye of the deuell / then had she likewise both the deuell and the holy gost both at tonce. Morouer those possessed which Christ holpe avoyded christ and fled from him / so that other which beleued were fayne to bringe them vn to him agenst their willes. For which causes and many moo that might be made / thou maist conclude / that the deuell vexed them and preached in them / to confirme fayned confession and dome ceremonies and sacramentes with out significacion and damnable sectes / and shewed them those reuelacions. And assone as they were brought before oure ladies image / departed out of them / to delude vs and to turne oure faythes from Christ vn to an old blocke. As we reade in the legend of S. Bartholomewe / how the deuels hurte men in their lymmes and assone as they were brought in to a certayne temple before an Idole / their they departed out of them and so begyled the people makynge them beleue that the Idole had healed them of some naturall diseases.