A47490	----	Dreadful news from Wapping: being a further relation of the sad and miserable condition of Sarah Bower a young girl, of about fourteen years of age, who is unhappily, at present, posses'd with an evil spirit, by Wapping New-Stairs, near the Chappel. All faithfully related by Richard Kirby, student in physick and astrology, who hath visited her. Licensed according to order. Dirby, Richard, b. 1649. 1693 Approx. 13 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A47490 Wing K621 ESTC R222680 99833826 99833826 38304 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47490) Transcribed from: (Early English Books Online ; image set 38304) Images scanned from microfilm: (Early English books, 1641-1700 ; 2210:07) Dreadful news from Wapping: being a further relation of the sad and miserable condition of Sarah Bower a young girl, of about fourteen years of age, who is unhappily, at present, posses'd with an evil spirit, by Wapping New-Stairs, near the Chappel. All faithfully related by Richard Kirby, student in physick and astrology, who hath visited her. Licensed according to order. Dirby, Richard, b. 1649. 8 p. printed by W.D. in Bartholomew-Close, London : 1693. With title page illustration. Copy stained; title page trimmed at foot with partial loss of imprint. Reproduction of the original in the Bodleian Library. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bower, Sarah -- Early works to 1800. Demoniac possession -- Early works to 1800. 2006-09 TCP Assigned for keying and markup 2006-09 Aptara Keyed and coded from ProQuest page images 2006-10 Emma (Leeson) Huber Sampled and proofread 2006-10 Emma (Leeson) Huber Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion ●readful News from Wapping : Being a further RELATION OF THE Sad & Miserable Condition Sarah Bower , A Young Girl of about Fourteen ●●●●s of Age , who is unhap●●●●● pre●●●t , ●osse●●●d with an ●vil Spirit , ●y ●apping N●●-Staires , near the Chappel . 〈…〉 Re●●●ed by Richard Kirby , Student in P●ysic● and Astrology , who hath Visited her . Novemb. 19. 93. at Noon , I. R. KIRBY , saw this Unhappy Maiden , who is at present Possess'd . ● ☉ a △ ♂ . ☿ ad ☌ ♄ ♀ ad ☍ ♃ . ☽ a ☌ ♄ , ad ☌ ♀ & ☍ ♃ ♐ 8. ☉ 8. ♏ 20. ♎ 13. ♍ ☊ 10. ♂ 7. ♃ 24 ☋ 15 ♋ 7 ♊ 2● . ♊ 8. ♉ 20. ♈ 13● ♓ ♒ ●● . ♑ 7. ☊ 1● ♀ 17. ● 5. ♄ ●3 . ♂ 21. ☿ 2● . Licensed according to Order . The Explanation of the Scheme Signs of Fascination or witchcraft are these , First , A● Infortun●●●ord of the Ascendant and 12th . viz. ♄ . Secondly , The ☾ Lady of the 6th in the 12th . Thirdly , Th● ☾ defluxing from the Body of ♄ . Fourthly , ♀ Lady of th● 8th . in the 12th with Caput Draconis . Fifthly , ♂ in ☍ to the Ascendant , in △ of the ☉ , and he in mundane □ ●● the first . Sixthly , The ☽ in parallel of ♄ , in the Zodiack and applying to a parallel of ☿ Lord of the 4th . All these are sufficient Testimonies to prove Fascination , Witchcraft , or Possession by the Devil . THE Time when I visited this Poor Afflicted Maiden , was the last Lord's-Day at high Noon , being the 19th . of this Instant , to which Moment of Time I have erected the aforesaid Scheme of Heaven , desiring those Juditious Men which have entered Vrania's Court , and are well acquainted with the Starry Train , to give their Opinions of this Afflicted Creatures Condition , that the World may see how the Face of Heaven agrees with what things are done and acted here below , either by Men or Devils . Sarah Bower , the present Subject of this Narration , is near 14 Years of Age , she was usually of a Temper pretty Brisk and Lively , somewhat given to Pride : Some Weeks agoe this Maid as she was going into a Yard near her Aunt● Dwelling received a Sroke on her Back by an invisible Hand , which struck her ●●at on the Ground ; she was taken up as for Dead , but after some time , a Chyrurgeon being sent for who blooded her , she came in some measure to her self again , ●ut the greater part of one side of her Body was all benumm'd , or in a manner Dead ; which occasioned a crooked bending in at the Wast , and a Lameness , tho' before she was very straight and went very well , and the next Day she was taken with most strange and unaccountable Fits , occasioned ( as we then thought ) by the Fright she might receive by the Stroke on the Back . These Fits she had by Intervals several Weeks , in which space of Time many Doctors ( as well as my self ) came to see her , and g●ve her Comfortable things to take ; but at the same time declared they never were with any Patient that had such Fits before . After this , viz. at the end of the 6 Weeks , and about 9 Weeks since , this Maiden , as she was rising in the Morning , and out of her wonted Fits , she was taken Speechless , only she could make an odd sort of a Noise , and her Tongue , which always in her Fits used to hang out of her Mouth , like a Calf below her Chin , was now contracted and drawn almost into her Throat : I perswaded her Aunt to let me put my Hand into her Mouth , which she permitted , and ●ndeavoured to move her Tongue , but it was so fixed , that I could not : A pretty while before this , she being at a Neighbours House , rocking a Child in the Cradle , while the good Woman was gone a little way , ( as she after declared when she came to her Speech ) a Gentleman all in Black opened the Door and came in , and after speaking many kind Words to her , threw down a Bag of Gold and Silver , as she thought , and pour'd the Mony about the Room , and told her she should have that , and fine Suits of Head-Cloths , and very high Top-knots if she would be his , and let him take some Blood out of her Arm ; after which , she standing all in Amaze , the black Gentleman took down a Knife from the Mantle-tree in order , as she thought , to cut her Arm , upon which she made all the Cry and Noise that possible she could , upon which the Mistriss of the House and some other of the Neighbours came in , but upon their appearance the black Gentleman or Devil immediately Vanished , and she made to them all the Signs and Tokens she could at that time of the occasion of her Cry , which they then thought was , that some Rogue had attempted to Rob the House ; she continued thus Speechless untill the Thursday after the Last-Fast , on which day about Ten in the Morning her Speech came to her again and she then seemed to be extraordinary sensible of her former and present Condition , relating as before about the Gentleman in black , and moreover she related how that he had sort of broad Feet like a Cow , and further , that something appear'd to her in the shape of an Angel with Wings in a flaming Light , which she calls the Man of God , charging her to fear and put her trust in God , and not yield to that Man , who was Satan , the Devil that thus Tempted her , for he sought her Soul ; after which she further declared many strange Things , ( and yet seem'd very well in her Senses , ) as it appear'd to the Men , Women , and Neighbours then present , who were near a Room full , also her Aunt , who declares , That since her Speech had been taken from her , she had seen many strange Visions , and been both in Heaven and Hell , that she past through Hell to Heaven , and was like to have been stop'd in the former , but that a good Angel that guarded her , brought her out of it to Heaven , that in Heaven she thought her Happiness so great , that she would have continued there , but her Angel told her that she could not then , but that she should shortly really die , and be brought thither ; after which she declared these Words in the presence of many , That if the People of London , and England , did not speedily repent from their Sins , especially that of Pride in Apparrel , and turn from the Evil of their Ways , God Almighty would give them up as a Prey to their Enemies , and this she declared the Man of God gave her in charge to deliver ; after which she uttered many godly savory Speeches and Expressions to the Persons then present , exhorting them to Repentance , she then declar'd that her Speech would be speedily taken from her , and that it would not be restored to her again till St. Thomas ' s-Day , at Christmas ; at which time she having her Speech , should declare many more Things ; and further , That at Two a Clock in the Afternoon she must go and meet the Black Man that had appeared to her in the Neighbours House afore-mentioned , but that before that time her Speech would leave her , this being about the Hour of Twelve , about One her Speech left her , and then she began to throttle in her Mouth as formerly , and soon after , a Bible lying near her , she took it up , and opened it in the presence of the Company , who observing what place it was she opened at , they found it to be the 17th . Chapter of the Gospel according to St. Matthew ; this Chapter she seemed to read over to her self with a buzzing Noise , pointing to every Verse and Line with her Finger ; soon after this , Two a Clock being come , with great Strength and Violence she found her self or was forced out of the Room from her Company , and went into the Yard , as she had before declared , where she was soon thrown to the Ground in a strange manner , and her Fits came upon her in a worse manner than ever , yet at the same time , though all the Company went into the Yard after her , there was no Form or Shape visible to them , that could occasion her Fall. 'T is very observable , and has often remarked by the Persons present , that though the Evil Spirit in her Fits permits her to be somewhat quiet just before any Divine comes into the Room where she is , yet as soon as ever they come , she begins ( or the Spirit in her rather ) to be troublesome , sometimes falling out a Laughing , other times making Faces at them , and when ever they go to Prayers , or name the Name of God or Christ , the Evil Spirit will bark in her like a Dog , or make other most hedious Noise , and seem to spit in their Faces , though the Maids Lips do not move , sometimes the Spirit will throw her from one end of the Bed to the other , and make her tear her Shift and Bed-Cloaths with great force and violence , that scarce six Men can hold her in , yet she has many Intervales from these Fits , and is at other times very quiet : At this Instant of Writing , this poor Creature continues a sad Spectacle of humane Misery , being daily visited with great Numbers of People , sometimes she hath lowed like a Bull , roared like a Lion , making other strange kind of Noises , the Devil presenting before her the hideous Shape of a Monstrous Fiery Dragon , other whiles a Lyon ; the Man of God pulling one way , and the Devil another . Dear Country-Men , I shall now proceed to give you an Impartial Relation of the several Cures I have lately perfected ( through God's Mercy ) and Restored the Persons to their proper Senses again , to Admiration , viz. Jane Walter of East-Basham near Feaknam in Norfolk , who was Bewitched for a long time , her Tongue was tied in her Head with a Hempen-string , and run full of Pins , and she had many strange Fits , sometimes 20 or more in a day . The primitive cause , as it is supposed , was by a Toad , which offered to creep several times into her Lap , the which was thought to be the Familiar of one Teecle's Wife , a suspected Witch ; for they took the Toad , and offered to burn it , and it vanished away , that none knew what became of it . A Young-man at the Town of Swould in Suffolk , who was under the like Circumstance , Witness the Magistrates of the said Town , and the Witch died for it . Those that are dissatisfied , let them send , and they may be further informed of the same . The Daughter of one John Ballard of Ditchingham-Dam , near Bungy in Norfolk , who was Bewitched for above 2 Years , she voiding out of her Mouth many Stones , Crooked-pins , a piece of Glass , a Buckle , Buttons , and other things , which the Father of the Child hath now by him to shew , the Girl having many strange Fits in a day . All which was shewn and attested before the Mayor and Aldermen of the City of Norwich by th● Childs Father , and many others . Ann Burgess in St. Edmunds Parish , near Fiv● Bridge , in Norwich , who was Bewitched for sev●ral Years , she having above Twenty Fits in a day besides she voided many Pins , Nails , Quills , T●bacco pipes , and a bended Farthing , with sev●ral other things before many Witnesses , all whi●● hath been shewed and attested before the May●● of Norwich , and I have them now by me to shew● Grace Brown , the Daughter of John Brown in Cu●ford in the City of Norwich , who was Bewitc●●● for several Years , she voiding many scores ●● Pins out of her Body , some of which I have ●● shew , it being likewise attested before the May●● of the City of Norwich . Many more Instances I could Insert of wond●●ful Accidents in this Nature , but having a Bo●● already in the Press copiously treating on t●● Subject , and my Bounds at present being too n●●row , I shall wave them , Courteous Reader , Subscribing my self your Friend , Richard Kirby From my Lodgings at Mr. Loft's , in King-Street , St. Ann's , Westminster . FINIS . 
A35962	----	A strange and true relation of a young woman possest with the Devill, by name Joyce Dovey ... with a particular of her actions, and how the evill spirit speakes within her, giving fearefull answers unto those ministers and others that come to discourse with her / as it was certified in a letter from Mr. Iames Dalton unto Mr. Tho. Groome ... ; also A letter from Cambridge, wherein is related the late conference between the Devil ... and one Ashbourner, a scholler of S. Johns Colledge ... Dalton, James, 17th cent. This text is an enriched version of the TCP digital transcription A35962 of text R22628 in the English Short Title Catalog (Wing D142). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 10 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A35962 Wing D142 ESTC R22628 12233809 ocm 12233809 56669 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A35962) Transcribed from: (Early English Books Online ; image set 56669) Images scanned from microfilm: (Early English books, 1641-1700 ; 138:20) A strange and true relation of a young woman possest with the Devill, by name Joyce Dovey ... with a particular of her actions, and how the evill spirit speakes within her, giving fearefull answers unto those ministers and others that come to discourse with her / as it was certified in a letter from Mr. Iames Dalton unto Mr. Tho. Groome ... ; also A letter from Cambridge, wherein is related the late conference between the Devil ... and one Ashbourner, a scholler of S. Johns Colledge ... Dalton, James, 17th cent. [2], 6 p. by E.P. for Tho. Vere ..., Imprinted at London : 1647. Reproduction of original in Thomason Collection, British Library. eng Dovey, Joyce. Demoniac possession. A35962 R22628 (Wing D142). civilwar no A strange and true relation of a young woman possest with the Devill, by name Joyce Dovey, dwelling at Bewdley neer Worcester. With a partic Dalton, James 1646 1750 5 0 0 0 0 0 29 C The rate of 29 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2006-09 TCP Assigned for keying and markup 2006-09 Aptara Keyed and coded from ProQuest page images 2006-10 Mona Logarbo Sampled and proofread 2006-10 Mona Logarbo Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion A strange and true RELATION OF A YOVNG WOMAN possest with the Devill . By name Joyce Dovey , dwelling at Bewdley neer Worcester . With a particular of her actions , and how the evill spirit speakes within her , giving fearefull answers unto those Ministers and others that come to discourse with her . As it was certified in a Letter from Mr. Iames Dalton unto Mr. Tho. Groome , Ironmonger over-against Sepulchres Church in London . ALSO A Letter from Cambridge , wherein is related the late conference between the Devil ( in the shape of a Mr. of Arts ) and 〈…〉 e Ashbourner a Scholler of S. Johns Colledge , neer Trinity Conduit-Head , a mile from Cambridge , who was afterward carried away by him , and never heard of since , onely his Gown found in the River . Imprinted at London by E. P. for Tho. Vere at the upper end of the Old-Bailey . 1647. A Letter sent from Mr. James Dalton to Mr. Tho. Groom , Ironmonger , over against Sepulchres Church , London . IT is the property of humane nature to desire newes , and therefore having seene the last Diurnall ( out of which I could pick but smal crums of comfort ) I afterward saw a Letter imparting good Newes , which should come by the Post to Birmingham , that the two Kingdomes were reconciled , and a peace concluded . I pray you send me what newes you have , which I shall endeavour to requite by this ensuing Relation , which although I received it but at the second or third hand , yet by such persons , as I nothing doubt the truth hereof : Sir 't is thus : At Bewdley , seven miles from us , there is a young Woman ( by name Joyce Dovey ) one who formerly was little taken notice of for Religion , untill about 4. years since , who after the hearing of a Sermon , seemed to be much wrought upon and dejected , who afterward fell into some passions , and ( as was conceived by her friends ) Convulsion fits , which in time grew stronger upon her , and observed especially to take her in the time of private prayer , or performance of other pious duties ; whereupon they procured a devour religious young man , to b● in the house , and to be as a Keeper unto her ; the bruit whereof increasing , there came to visit her a Chaplaine of a Regiment , and a Captaine , who by some discourse , and other informations , strongly imagined , that shee was possessed ; whereupon about three weeks or a month since , her Keeper lift up his heart to the Lord in prayer , without uttering of words , that if she were possessed , the Lord would be pleased to make it manifest , which no sooner conceived , but the Devill answers with swearing , Wounds , Blood , &c. that thou shalt know ; and this observe generally , that he makes the womans tongue and organs instruments of speech , but it is in a bigger and grosser tone then her ordinary speech , and when he speaketh , she looketh fiercely with something arising big in her throat , and commonly with swearing , and especially by the life of Pharoah : When any discourseth with her about wordly businesse , she will familiarly talk with them , but when any use speech of Divine matters , shee is most troubled . It is further reported , that M. Burrowson Minister there with others came to see her , to whom M Bur. said , thou foule spirit , thy power is limited ; to whom was replyed , Thou lyest , my power is over all the world , and my Kingdome is the greatest : To another that said , Thou foule uncleane spirit , what hast thou to doe to vex a poore creature , was answered , I have Commission and power to tempt you all . Three Souldiers , ( they say , ) came to see her , who talking of Papists , Crucifixes , and Crosses , presently appeared in her breast or throat two Crosses , whereupon the Souldiers being agast , began to get away ; haw , haw , haw , sayes the Devill : now ( sayes her Keeper ) they are afraid , and the Devill laughs at them . Shee usually goeth abroad , and comming to the House of an honest religious man , where many came in after her to s●e her , she began to be so distempered , that she could not goe home that night ; and as they were at prayer in an upper Chamber , she was on a sudden caught up into the window , and the greatest part of her body thrust thorow a great casement , but her Keeper having an eye unto her , stept unto her , and caught her by the coats , and took her in again : She is oft thrown against the walls , and into the fire , but all without any hurt : One time being cast into a great fire , some would have taken her out , but her Keeper said , let her alone , and observe the providence of God , and strait-way she was snatched out without humane help , not having any hurt , or so much as the smell of fire on her clothes : She hath snatched a paire of Cizzers from a womans girdle , and applyed them to her throat ; and another time a knife from another , in an admirable quick way , and strook her breast , yet both without so much as a scarre in either place : She hath throwne a Bible into the fire , which was not burned . On a time one comming into the house , to discourse with her Keeper , and to take some observations in writing concerning her , they went into an inner chamber , and as he came forth with the paper in his hand , shee fell upon him very violently , and would have taken the paper from him , but he contended with her very toughly , and after a long conflict , gave her the repulse , who having kept the paper without tearing , onely a little corner , but not a word torne off , he voluntarily threw it downe on the ground , saying , Devill thou hast not power to take it up , and so took it up himselfe and departed . It is very like I have not heard of all the passages concerning her , which if any of note come unto my knowledge ( as I beleeve I shall shortly see a Catalogue of the particulars ) if they come not to publike view ( which I suppose will be ere long ) I shall further acquaint you therewith ( God willing . ) No more at present , but with mine and my wives kind remembrance unto you , my Sister , and Cousens Henry and Mary , I rest , 14. Decemb. 1646 : Your very loving and affectionate Brother , JAMES DALTON . A Leter from Cambridge , wherein is related the late conference betweene the Devill ( in the shape of a Master of Arts ) and one Ashbourner a Scholler of S. Johns Colledge , neer Trinity Conduit-Head , a mile from Cambridge , who was afterward carried away by him , and never heard of since , only his Gown found in the River . SIR , BEfore I acquaint you with mine own occasions , I think it expedient to let you heare in the first place , how matters stand here . I hope Sir this great Tempest which lately was , has not been much hurtfull to you at London , though unto us at Cambridge , a place where strange businesse hath been acted of late , but that which is most strange , one Ashbourner a Scholler of S. Iohns Colledge , whom the Devill ▪ that Malignant Sophister ) did surprize , being serious with himselfe , and meditating about his studies , at a place call'd Trinity Conduit-head , a mile from Cambridge , who appearing to him in the shape of a Mr. of Arts , or ( as some say ) like a Gentleman , asked the Lad wherefore he was so discontented , who answered , because I cannot understand that which I reade ; Let me see thy Book ( which was a Magirus ) quoth the Devill , which the Lad shewing , he immediately expounded the places that were difficult , so that the Scholler wondred he understood it so clearly ; but yet see sir , how the Devill caught advadvantage from this , for at last having propounded two questions to the Scholler , 1. An Deus sit Omnipotens . 2. An Malum sit ens privativum vel positivum , asked him whether he would bee his scholler , promising him if he would , he should goe to Padua ( a famous University in Italy ) where he would instruct him in all manner of Learning , and help him to his degree of Doctor of Divinity in a ●eekes time : The Lad consented , and ti'd himselfe sure with this Obligation Dabo tibi animam si vis dare mihi Doctrinam & sapientiam : But as God would have it , the Lads conscience was stricken with feare , returning to the Colledge in apprehension of what he had done , but the soule being so precious , and the very thing that the Devill alwayes aymes at , was sold at too low a rate , and little comfort could he find from any ; so that by continuall trouble of the evill spirit , he is either gone to Padua , the place afore-mentioned , or else has drowned himselfe , his Gown being found in the water , ( but nothing of him ) two dayes after he left the Colledge . FINIS . 
A36830	----	A true relation of the grievous handling of William Sommers of Nottingham being possessed with a devill shewing how he was first taken and how lamentable from time to time he was tormented and afflicted / published by John Darrel ... Darrel, John, b. ca. 1562. This text is an enriched version of the TCP digital transcription A36830 of text R18421 in the English Short Title Catalog (Wing D253). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 20 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A36830 Wing D253 ESTC R18421 12871982 ocm 12871982 94797 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A36830) Transcribed from: (Early English Books Online ; image set 94797) Images scanned from microfilm: (Early English books, 1641-1700 ; 255:E172, no 13) A true relation of the grievous handling of William Sommers of Nottingham being possessed with a devill shewing how he was first taken and how lamentable from time to time he was tormented and afflicted / published by John Darrel ... Darrel, John, b. ca. 1562. [8] p. by Tho. Harper, Printed at London : 1641. Woodcut illustration on t.p. Reproduction of original in Thomason Collection, British Library. eng Somers, William. Demoniac possession -- England -- Early works to 1800. A36830 R18421 (Wing D253). civilwar no A true relation of the grievous handling of VVilliam Sommers of Nottingham, being possessed with a devill. Shewing how he was first taken, a Darrel, John 1641 3917 9 0 0 0 0 0 23 C The rate of 23 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2006-09 TCP Assigned for keying and markup 2006-09 Apex CoVantage Keyed and coded from ProQuest page images 2006-10 Emma (Leeson) Huber Sampled and proofread 2006-10 Emma (Leeson) Huber Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion A True Relation OF The grievous handling of WILLIAM SOMMERS OF NOTTINGHAM , Being possessed with a Devill . SHEWING How he was first taken , and how lamentably from time to time he was tormented and afflicted . Published by John Darrel , Minister of the Word of God . Printed at London by Tho. Harper . 1641. The History of William Sommers . WIlliam Sommers of Nottingham , sonne in law to Robert Cowper of the said towne , and by trade of life a Musician , about 8. or 9. yeares past , as he journeyed from Bellyn in the County of Wigorne , ( where hee then dwelt with one M. Anthony Brackenbery ) to Bramsgrove , a market towne in that shire , accompanyed with an old woman dwelling in the said Bellyn , found an hat with a copper band : the woman requiring the same , he gave her the hat , though unwillingly , but the band he utterly refused to give , supposing it to bee of gold : whereupon she threatning him , said , That it had beene as good for him to have given it her . After this , in the night he saw a strange light in the chamber where he lay , which cast him into a great feare , and thus hee continued frighted for a time . Shortly after M. Brackenbery his master removed to Holme , neare to Newark upon Trent , in the County of Nottingham , being there sent about his masters businesse unto Newark , in the way as he went thither , he was suddenly throwne into a ditch , some 8. yards distant from the high way wherein he went ; after he had lyen there a certaine time , he got up and went forward in his journey , but by that he had gone a very little way further , he was taken again and cast into a thorne bush about 60. yards distant from the high way : but how he came into it or the ditch hee knew not . In these two places hee lay for the space of some 4. houres , as he perceived after by the time of the day . Notwithstanding this let , to Newark he went , when in his returne he drew near Holme he began to be sicke : from sicknesse he came to carry himselfe after that strange manner by fits , that his master supposed him to play the counterfeit , and thereupon he whipped him . But notwithstanding all the whipping was used ( which he felt not at all ) he continued after that same manner , and was more strangely handled every day then other ; at length it well appeared to be some strange visitation and hand of God , whereupon his master procured one in the Ministery to come to him , he being for the space of 3. weekes or thereabouts a continuall trouble , and his master not knowing by what means to procure his amendment , sent him accompanied with 3. persons to Nottingham to his mother , being then a widow : whilst he was at Holme he heard something say unto him , that upon such a day he would leave him , and not come to him ( so far as I remember hee said ) untill the end of 6. yeares . Now after hee had beene 5. weekes at Nottingham afflicted after his accustomed and strange manner , and that the said appointed day was come , he indeed amended in the judgement of man , and so continued : inso much that shortly after he was bound prentice to one Thomas Porter of Nottingham , a Weaver and Musician ; who after gave over his trade of weaving , and betooke himselfe wholly to the other , from whom the said William Sommers did twice run away . His foresaid master Thomas Porter sent him to Walton in Darbishire , the now dwelling house of Sir William Bowes , to a sister of his wifes there named Mary Milwood . In his going thither there met him in Blackwell Moore at a deepe coale-pit hard by the high way side , an old woman ( as he thought ) who asked him where he dwelt , and whither he was going , without any more words . About a mile and halfe further ( he having gone forward a journying pace without stay ) she met him againe , and passed by him without any words . The next day hee returning from Walton homewards , she met him at the aforesaid pit , and asked him how he did ? saying further , I must have a penny from thee . He answered , that he had no money . Thou hast ( quoth she ) Mary Milwood gave thee 2. pence , I will have a penny of it or I will throw thee into this pit , and break thy necke . Hereupon for feare , she giving him 2. pence , he gave her 3. pence which indeed had bin given him by the said Mary . After this she put her hand to a bag she had about her , and taking thence a peece of bread with butter spred on it , bad him eate it . He refusing , shee threatned him againe to throw him into the pit and breake his necke if he would not eate it . Whereupon ( greatly against his will , and for feare ) he did eat it , and in the eating it seemed as sweet as any honey . She said moreover unto him , Dost thou not know Katherine Wright ? No , qooth he . She is my neighbour ( said she ) and she and I will come to Nottingham one of these dayes , and see how thou doest . Then a cat ( as the boy thought ) leapt up into her bosome , the which she imbraced , and with her armes claspt it unto her , and thus they parted each from other . The said Sommers ( being at Nottingham in the house of his master Thomas Porter ) did use such strange and idle kinde of gestures , in laughing , dauncing , and such like light behaviour , that he was suspected to be mad : sundry times he refused all kinde of meat for a long space together , in so much as hee did seeme thereby to pine away : sometimes he shaked as if hee had had an ague : there was heard a strange noise or flapping from within his body : he was often seen to gather himselfe on a round heape under his bed clothes , and being so gathered to bounce up a good height from the bed : also to beat his head and other parts of his body against the ground and bedstead , in such earnest manner , and so violently , that the beholders did feare that thereby he would have spoyled himselfe , if they had not by strong hand restrained him , and yet thereby received he no hurt at all . In most of his fits he did swell in his body , and in some of them did so greatly exceed therein , as hee seemed to be twice so big as his naturall body . Oft also was he seene to have a certaine variable swelling or lump to a great bignesse , swiftly running up and downe betweene the flesh and skinne , through all the parts of his body : and many times when that swelling was , these or the like words were heard out of his mouth , I will goe out at his eyes , or eares , or toes : at which speeches the said swelling evidently appearing i● such parts , did immediately remove and vanish away . This swelling did not onely run from eye to eye ▪ from cheeke to cheeke , and up and downe along still in the body , but besides being now in the one leg , presently it would be in the other , and so of the armes in like manner : and looke in which arme or leg it stayed ( as often it did for a certaine space ) the same member was inflexible and exceedingly heavy , as it had beene so much iron . Thus it went with him , though not in all , yet in many of his fits , wherein over and besides these things , he was strangely handled , for suddenly ( if he were standing when the fit came ) he would be cast headlong upon the ground , or fall downe , drawing then his lips awry , gnashing with his teeth , wallowing and foaming . In sundry of his fits he did utter so strange and fearfull schrieking as cannot bee uttered by mans power , and was of such strength as sometimes 4. or 5 men , though they had much advantage against him by binding of him to a chaire , yet could they not rule him : and in shewing that strength he was not perceived to pant or blow , no more then if he had not strained nor strugled at all . Sometimes he cryed extreamly , so as teares came from him in great abundance : presently after he would laugh aloud and shrill , his mouth being shut close . And being demanded concerning those accidents , he protested he knew of no such matter , neither felt he any paine . Moreover , he was oftentimes cast into the fire , some bare part of his body also lying in the fire , and yet was not burned ; and sometimes cast violently against the ground , and against the wall or posts of the house , without any hurt of his body , and did many wayes seeke to destroy himselfe ; by reason whereof they were driven to take away his knife , girdle , garters , &c. yea with the sheet of his bed hee had like to have strangled himselfe . Whereupon , as also through the increasing of his fits , they were constrained to watch him continually , even day and night . His behaviour generally towards all that came , was very pleasant , most impudent also and shamelesse , with much uncleannesse . His speeches were usually vaine , delivered in very sc●ffing manner and many times filthy and uncleane , very unfit once to be named , or blasphemous , swearing most fearfully , using one bloody oath after another : sometimes saying , I am God , and sometimes , There is no GOD . Being moved to say the Lords Prayer , when he came to these words , Lead us not into temptation , hee would say , Lead us into temptation : Divers fond speeches did he use to interrupt them that prayed for him . Many strange speeches also were uttered by him , not in his owne name , but as spoken by an evill spirit possessing him : upon occasion of some question or speech used by some in their simplicity and ignorance : as , That his D●m● had sent him , that his name was L●●ye , that he was King , that he was Prince of darknesse . You thinke I have no power of him , yet I can use his tongue , his teeth , lippes , hands , legges , his body and all parts of him . And as the spirit named each part , hee used it . And this speech with the action was very common : Was I ( said he to one John Wiggin ) never in heaven ? Yea , quoth he , but God for thy pride threw thee downe into hell , there to remaine . One John Sherwood charging him to tell who sent him thither , he answered , a woman . He charged him againe to tell where she dwelt : he answered , in Worcestershire . Whether is she living or dead ? Dead said hee . Wherefore did she send thee ? For a hat and hatband . Then the boy , when the fit was done , was questioned with concerning these things : where unto he returned for answer , that which is set downe in the beginning of this story , which he had concealed untill that time . Hereunto I might adde certaine direct answers he made in Latine to those speeches which in Latine were used unto him : a little Greek he also spake , being ignorant in those languages , altogether in the one , and understanding little or nothing in the other . In going thus with the boy , I was importuned in his behalfe , first by two letters , after by another from the Maior , and thereupon I went unto him . At when & about the time I condescended to goe , ( being 14. miles off him ) hee spake thereof to them which were about him : So when I was come to Nottingham , hee instantly told the same , and foretold my comming unto him when I drew neere the house , as he had also foretold M. Aldridge ( the Preacher of the Towne ) his comming at sundry times . Towards that evening I came , he seemed to be si●ke , and his sicknesse greatly to increase upon him , so as they feared he would have dyed , or had been dead : for he lay an houre with his face and hands blacke , cold as ice , no breath being perceived to come from him . Whereupon I was no sooner light , but tidings hereof was brought to me by one of the neighbour women Ioane Pye by name , who came purposely from him to signifie the same unto me . To whom I answered , that was the meere act or operation of the Divell , and that the boy was nothing lesse then either dead , or in danger thereof . Forthwith with her I went to him , whom we found very lively , and in one of his accustomed Fits , many being present with him . My speech I carried for a season doubtfully ; but after a while perceiving how it was with him , I did assure him that he was possessed , and had in that body of his a Divell , and withall did so frame the words of my mouth , as might best serve to prepare and stir him up to a spirituall fight against Satan , or resistance of him in faith . This evening he acted many sins by signes and gestures , most lively representing and shadowing them out unto us : as namely , brawling , quarrelling , fighting , swearing , robbing by the high wayes , picking and cutting of purses , burglary , whoredome , pride both in men and women , hypocrisie , sluggishnesse in hearing the Word , drunkennesse , gluttony , also dancing with the toyes thereto belonging , the manner of anticke dances , the games of dicing and carding , the abuse of the viole , with other instruments . At the end of sundry of these he laughed exceedingly , divers times clapping his hands on his thighes for joy : And at the end of some of them , as killing and stealing , he shewed how he brought them to the gallowes , making a signe thereof . During this time , which continued about an houre , as hee was altogether silent , so was hee most active , though his eyes were closed ; and in many things he did , there was great and necessary use of sight . In a word , these things were in such lively and orient colours painted out ( as I may say ) unto us that were present , being to the number of some sixty , that I for my owne part , ( and I am perswaded the rest of the beholders are of my minde ) doe verily thinke , that it is not in the skill and power of man to doe the like . Whilst we were recommending him and his grievous estate to the Lord , and intreating his Majesty in his behalfe , hee uttered these words : I must be gone . The next day being the Lords day , I came not at him untill about 3 a clocke in the afternoon , ( finding company with him ) at which time I used some speech , wherein I endevoured to prepare both him and his masters family , as also his parents ( whom that judgement principally concerneth ) unto the holy exercise the day after to be performed . Towards evening much people resorted to the house , then some words of exhortation were used by my selfe , for the sanctifying of so many of us , whose spirits God should stirre up , to joyn in that solemne service and worship of God to be performed on the day following . As the night and day before he had little or no rest from Satan afflicting him : so this evening , and all the night long , he handled him more extreamly then before . At this time among other things the spirit retorted his tongue into his throat , and this he did often , whereupon many looked with a candle into his mouth , where they could see no tongue nor part of it , onely in his throat they beheld the root thereof , hee uttered often these words , For corne , for corne , with a few more thereunto appertaining , noting the unsatiable desire of gaine , or raising the price of corne in corne men . This night was spent by some well disposed people , in reading and praying . This evening I requested the Minister of that Congregation , M. Aldridge , M. Aldred , and M. Halam , Pastors of two severall townes neere acjoyning unto Nottingham , to joyne with me on the morrow in the ministration of the Word and Prayer : whereunto they condescended . And this I did the rather , that thereby I might proclaime and make knowne unto all men , that as I have no speciall or greater gift herein then the rest of my brethren : so neither doe I arrogate or challenge any such thing to my selfe . In the morning many of us were assembled together in the next convenient and seemly roome to the place of his abode . The boy was brought with strange and fearfull scrikings , by six or seaven strong men , who had all of them enough adoe to bring him , and laid him on a couch in the midst of us . M. Aldridge began , and after prayer proceeded to the interpretation of the 4. of Hosea , the two first verses . When he had finished , my selfe intreated of that story set downe in the 9 of Mark , from verse 14. untill the 30. where the father bringing his possessed childe to Christ to be cured , had him healed accordingly . All this day he was continually vexed and tormented by Satan , having little no rest at all , so as the same for vexation by the spirit , farre exceeded any of the dayes before . His torments in his fits were most grievous and fearfull to behold , wherein his body being swelled , was tossed up and downe . In these fits his strength was very great , so as being held downe with five strong men , hee did notwithstanding all their strength , against their wills , rise and stand upright on his feet . Hee was also continually torne in very fearfull manner , and disfigured in his face ; wherein sometimes his lips were drawne awry , now to the one side , now to the other . Sometimes his face and necke distorted to the right and to the left hand , yea sometimes writhen to his backe . Sometimes he thrust out his tongue very farre and bigge , and sometimes turned backwards into his throat , gaping so wide that we might afarre off perceive it . Now he gnashed , with his teeth , now he fomed like to the Horse or Boare , roaping downe to his breast , notwithstanding there was one purposely standing by with a cloath ever and anon to wipe it away ▪ Not to say any thing of his fearfull staring with his eyes , and incredible gaping . This day , notwithstanding he was so held , as is aforesaid , hee went about to have choked and so destroyed himselfe : speeches he used none , save once in a great voyce , Corne . And when I applied that speech of our Saviour , All things are possible to him that beleeveth ; hee used these words , Thou liest . Divers times he scriked or cried aloud in a strange and supernaturall manner : sometimes he roared fearfully like a Beare , and cried like a swine . Towards the evening , as I was treating of these words , Then the spirit cryed and rent him sore , and came out , and he was as one dead , insomuch that many said he is dead . The boy was rent ▪ sore indeed , cryed , and that aloud . Then the people which were present , as men astonished , and with the grievous sight , & 〈◊〉 unspeakeable , affected in the bowels of compassion towards him , breaking then hitherto continued silence , cried out all at once , as it were with one voyce unto the Lord , to have mercy upon him : and within a quarter of an houre ( they and he still crying alowd ) he held down on a bed by 5 men , and offering as though he would have vomited , was on the sudden violently cast , and his body there with turned , so as his face lay downwards to the ground , and at the beds feet , and his backe upward , with his feet on the beds head ; and thus bee lay as if he had been dead for a season . Thus we have heard not only how it went with Sommers 〈◊〉 the time of his possession , and at and little before his dispossession , but also how and by what meanes I came unto him , and being there , carried my selfe in thi● present action . FINIS . 
B03653	----	The wonderfull and true relation of the bewitching a young girle in Ireland, what way she was tormented, and a receipt of the ointment that she was cured with. Higgs, Daniel. 1699 Approx. 17 KB of XML-encoded text transcribed from 9 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-10 (EEBO-TCP Phase 1). B03653 Wing H1959A ESTC R178028 47012475 ocm 47012475 174441 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. B03653) Transcribed from: (Early English Books Online ; image set 174441) Images scanned from microfilm: (Early English Books, 1641-1700 ; 2689:3) The wonderfull and true relation of the bewitching a young girle in Ireland, what way she was tormented, and a receipt of the ointment that she was cured with. Higgs, Daniel. 16 p. s.n.], [S.l. : 1699. Signed at end: Daniel Higgs. Reproduction of original in: University of Glasgow. Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Demoniac possession -- Case studies -- Ireland -- 17th century. Witches -- Ireland -- 17th century. Exorcism -- Early works to 1800. Devil -- Early works to 1800. Folk medicine -- Ireland -- 17th century. Ireland -- Social life and customs -- 17th century. 2008-10 TCP Assigned for keying and markup 2008-12 SPi Global Keyed and coded from ProQuest page images 2009-01 Scott Lepisto Sampled and proofread 2009-01 Scott Lepisto Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion THE WONDERFULL and TRUE RELATION Of the Bewitching a Young Girle in IRELAND , What Way She was tormented , and a Receipt of the Ointment that She was cured with , Printed in the Year , 1699. The true and wonderfull Relation of the Bewitching of a young Girle in Ireland ; What Way She was tormented , and a receipt of the Ointment She was cured with . IT seemeth hard to unruly Minds , that GOD should keep intellectual Souls so strange to the unseen World of Spirits ; that We know so little of them , that our Knowledge of them is no more by the Way of Sense ; But there is in it much of GOD's Arbitrarie Soveraign Power , and much of His Wisedom , and much of His Justice , and also of His Love. But to see the Devils and other Spirits ordinarly would not be enough to bring our Atheists to the saving knowledge of GOD , without which al other knowledge is vain . They that doubt of GOD , the most perfect , eternal , and infinite Beeing , while they see the Sun , Moon , and Stars , the Sea , and Land , would not know Him by seing created Spirits , and finding that almost all the Atheists , Sadducees , and Infidels , did seem to profess that were they but sure of the Reality of the Apparitions and Operations of Spirits , it would cure Them ; I thought this the most suitable Help for them . I confess it is very difficult to expound the Causes of all mentioned in these Histories of Witches and Spirits : But proved Maters of Fact must not be denied , but improved as well as well as We can , and And I confess very manie cheats of pretended Possessions have been discovered which have made some weak injudicious Men think that all are such . Two sorts of persons have oft been found Deceavers , 1. Persons prepared and trained up purposely by Papist Priests , to honour their Exorcisms , You may find in Print of the Boy of Bilson , Petrius who afterwards I heard turned Quaker at Bristol , many such like are recorded in History . 2. Lustfull , rank Girls and young Widows , that plot for some amorous procacious Design , or have Imaginations conquered by Lust , tho' I think when they come to a Furor Vterinus , Sathan oft setts in . The Instances tell Us , 1. that the state Converse , Policy , Laws of the Aerial World or Regions , are much , tho' not wholly , unknown to Us here . 2. And so is the natural State of the departed Souls of wicked Men , as to their having Bodies or no Bodies , their Power , their Witts , their Motions , and Passions . 3. and also , whether they be proper Devils when joined with , or of another Species . 4. And 't is hard to know by their Words or Signs , when it is a Devil , & when is an Humane Soul that appeareth . 5. and it is unsearchable to us , how far God leaveth invisible , intellectual Powrs to free will about inferiour things , suspending his predetermining motion tho not his generall motion and concourss & whether those called Fairies and Goblins are not such . But as all these , and more such , are unknowen to us , so GOD seeth it meet for us that it should be so , and we should not so much as desire or indeavor that it might be otherwise . But we may know ( which must suffice us ) That no Spirits can doe any thing , but by GOD's will or permission But now to come to this true relation which my eyes did see all along and many Hundereds did see which they can atest to this day say Atheists what they will I was not blinded in it . At Antrim in Ireland a litle girle in the ninth year of hir age , for beauty , education , or birth inferior to none where she lived , having inocently put into hir mouth a Sorrel leaf , which was given her by a Witch that begged at the door , to whom she had first given a peice of bread , and then some Beer , it was scarce swallowed by her , when she began to be tortured in her bowels , to tremble all over , and then to be convulst , and in fine , to swon away & fall as one dead . Severall Doctors being caled ( for at the forsaid place wher these things happned in May 1698. it is customary for to practise physick ) tho' they so ▪ manie Days experimented the Remedie usual in this Case ; The Child found no relief , but was still aflicted with very freqent and most terrible Paroxisms ; whereupon , as the custom of the Country is , they consult the Ministers of that place , but they had scarce laid their Hands on Her when the child was transformed by the Daemon in to such shaps as a man that hath not beheld it with his eyes , would hardly be brought to imagine . It began first to rowl it self about , and nixt to Vomit Horse Dung , Needles , Pins , Hairs , Feathers , bottoms of Threed , Fieces of Glass Window Nails draven out of a Cart or Coach wheels , an iron knife above a span long , Egg and Fish shells in the mean while , hir parents and those of the neighbourhood , observe that whensoever the Witch came near the House , or so much as turned her eye towards it , even at the distance of two hundreth paces , the poor Child was in much greater torment then befor , insomuch that she could by no means be easie of her fitt , or shew one sign of life until she was at a very great ●…nce from Her. This Witch was soon 〈…〉 pprehended , and confest both this , 〈…〉 ite other the like Feats , for when 〈…〉 ngled and burnt , being desired by the Minister who assisted Her in Her last Agony , and at that Moment on which depends Eternity ; when the Executioner had now fitted the Rope to her Neck , that she would dissolve the Spell , and ease the Child , she said it was not in her Power because the Ember-Weeks were past since she had bewitched Her ; adding , that should she undo the Villanies she had perpetarted , the child would not so quickly recover , for the two other Witches , whom she named , had also given her mortal Infections , from the Effects whereof she could not without Difficulty , and much time , be delivered , the Mother as in a despicable case , brought her Daughter to me about the middle of September , and I had her with Me some weeks What I then saw , heard , and handled , because I know many Physicians , those especially that are averse that there can be Witchas , will hardly believe it upon my Narrative ; So may GOD help Me , as I shall most truly relate what I saw . The Day after this unfortunat child came to my house I took care to send for a Minister who still lives here , while he was yet 50 paces from my Chamber , the Girle fell down as one deprived of Life ; I took her for dead , For she had not so much as the least breath : her Fingers and Toes , ( which if I had not seen it my self , I could not have believed it , ) were so writhen and convulst , that the exterior or third Joint , sttuck so hard unto the second , a thing which is scarce possible narurallie , that they might seem to have been fastned together with the stiffest Glue : I endeavoured to thrust a Golden Bodkin betwixt them , and after an Iron Nail , a Wooden Spindle , &c. but all in vain ; the Mother seing the Child fall , For she would never go one step from her , said , the Ministers were comeing , she had no sooner said this , but they knocked at the Door : when they were come in and lighted a Candle , as soon as ever they had read the first Words of a Chapter of the Gospel of S. Matthew , the Girle which hitherto had lain more immovable than any dead Corps , fell a shaking all over , Her Fingers and Toes continuing as they were , with that Violence that she could not be held still by six of us , by no means We could use ; my self who with all my strength essayed to hold her Head , observed it both by my sight and feeling , to be writhen as by an Ophisthonick Convulsion , together with Her Neck towards her shoulders ; in the mean time , her belly was ra●ed up to a prodigious bigness and was nearer her Throat , than Her Thighs : and that with so great a Noise & Grumbling of Her Bowels , that all present could hear it at above ten Paces distance . The Sound was the nearest to that which is caused by tempestuous Waves under the Prow of a ship ; all this while the child vomited sevral of the abovementioned things I begg'd the Minister , out of Compassion to Her , to forbear his reading , he had scarce pronounced the last sillable , when in an instant she lay as quiet as possible , and after He had quited the House , and was at a considerable distance off , she undid her fingers and Toes , and open her Eyes , & straight way stood up , and when she had weept a little , and chid her mother for sending for the Minister , tho' she never saw them , nor as she said , heard them , she presently began to eat , drink , and play with her equals just as if nothing had ailed her , but upon the Minister's returning to do his office , she was as formerly , I saw her this while cast up Feathers , Bundles of Straw , above the bigness of my thumb , with pins stuck across the straws , Points woven of Threed of several Colours , and a row of Pins stuck in a blue paper , as fresh and new as any sold in the Pedlar's stall : In fine , every thing as the innocent child affirmed , which she had seen in the Witches basket when she begg'd , which favours plainly of Devilsm , & which all the Philosophers in the World , are not able to solve ; for by what Operation could every thing she had seen in the basket , be conveyed in the same kind and tale into the Bowels of the child , except the Devil himself was not assisting ? But when I saw all she had cast up , was perfectly dry , and without the least wet , I told the Ministers and several learned men present ( for I cal'd many out of desire of being the better informed ) that surely our Eyes were inchanted ; for that these things could not possibly come out of her Body , For how could it be that the pricking of so many Pins , should bring up no Blood ? How could a sharp knife come up the narrow throat of a young child without cutting the passage I added that it was my Opinion that these things must be convyed privatly some way from some other Place , and then by the malicious Demon that took pleasure to deceave us , drop from the Childs Lips into our hands and that I was brought to mind of a Verse in Ovid , which I never understood , but now less than ever , it is this , Devovet absentes simulacraque cerea singit , Et miserum tenues in jecur urget Acus . Curses the absent , then forms waxen shapes Runs into th' Liver Needles — The words are spoken of Maedea a Witch , but the child herself being immixt with us in our debates and of a capacity above her years , soon resolved this difficulty , for we doubt not said she , but that thes things com out of me , and with that she caught my Hand , and put it to her Throat ; feel , said she , a Pin without an head comeing up , and which will come up presently , I felt and immediatly when I thought verily I held it fast betwixt the fingers of my left Hand within her Throat , I perceaved it to be forced violently from me , and presently seeing the child about to spit , I receaved in my right Hand , and I have shewed since to several incredulous persons , and still keep it by me to shew to the Curious , with Parots Feathers , Threed , Straw and other like Materials . In like maner I have frequently at other times felt the ends of Points , while they were yet in the very orifice of her stomach , and while they were comeing up , and ready to come out of her Mouth , all who were curious to make experiments imagined they could hold the end of the Point in the middle of her Throat , but the crafty Demon defeated all their Attempts . After she had exorted for some weeks to no Purpose , her mother had great desire to carry her to a Doctor near to Dublin who was belived by the vulgar , to be verie famous in the curing of these but staying severall dayes without any effect they bring the child back to my house , not on Jot the better but the worse by a Hydrophobia or as I would rather call it a Stygrophobia or fearfullness of moist things , so called ; very sad and disconsolat , and disparing of her life , Yea , praying for her death she came back to me , about the midst of Autum refusing not only wine , beer , meed , and all water ; but also boiled meat , and bread steept in broath or wine , and att last wheat & wheaten bread I belive because the one was made with milk , and the other with water , as is usuall with us , for which reason for forty dayes time , she lived on nothing but Apples , Raisins , Nuts , Almonds & other fruits proper to the season yet for all this-the rosie blush in her cheeks was not diminished , nor the milky snow of her forehead , at last for fifteen dayes and nights together , she took neither meat nor drink how she could Pass so many dayes without eaither meat or drink : I confess my selfe ignorant ; but that so it was , I doe avow , and all my family are ready most solemnly to depose upon Oath ; on the sexteenth day when she had of her own accord , asked for some drink , and taken it she no longer refused food . I thought then season to have recourse to naturall means , not omitting divne exercise and I prepared the decoction ex fuga Daemonum of southeren wood , Mugwort , Vervene &c. and after I had used her a while to that drink , I sent her home : in the Intrim tumbling over all the books , I could find , at last I light on Bartholemew Carrichters , secret● who in XII . Chap. of his 2 book describs a certain medicine proper to this malady finding this mightly recomended in Horstius his medicinall epistles , Epist. I. Sect. VII . in Hector Schlands letter to Grigory Hostrus dated in the year 1612. I write to the Apothecary in Dublin in whose shops I thought it was sold promising any rate for the unguent and prescription but receving no advice from them , and being day and night solicitus for the Childs recoverie I took Carrichter again into my hands , and having much adoe to understand him by reason of a mistack of the printers who had printed in one word Hoter bletter beer which should have been in three , I at last a long time after for want of necessarie materials , caused the folowing unguent to be made . Take of Dogs Grease well dissolved and cleansed , four Ounces ; Of Bears Grease eight Ounce ; Of Capons Grease , four and twenty Ounces ; three trunks of the Misletoe of the Hazle while green , cut in pieces & pound it smal , till it become moist ; bruise together the wood , leaves and Berries , mix all in a Vial , after You have exposed it to the Sun for nine weeks ; You shall extract a green Balsom , wherewith if you anoint the Bodies of the Bewitched , especially the parts most effected and the joynts , they will certainly be cured , as hath been proved by the child , who hath been now perfectly well since only an the dayes of the Ember-weeks do what she can she is seized with a certain transient melancholy . And this is the reason why I have ingenously communicated to the world , the above-mentioned Prescription , concealed by others , and ordered it to be printed for the Good of others that may have the like ; So Farewell . Daniel Higgs . FINIS . 
A86015	----	The Quakers shaken, or, A discovery of the errours of that sect by John Gilpin, of the town of Kendale in Westmoreland, who was once one of the said sect, and afterwards by Gods grace left the same ; attested by the major and pastour of Kendale, and diverse others. Gilpin, John, 17th cent. This text is an enriched version of the TCP digital transcription A86015 of text R42542 in the English Short Title Catalog (Wing G772). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 37 KB of XML-encoded text transcribed from 9 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A86015 Wing G772 ESTC R42542 36282279 ocm 36282279 150070 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A86015) Transcribed from: (Early English Books Online ; image set 150070) Images scanned from microfilm: (Early English books, 1641-1700 ; 2228:18) The Quakers shaken, or, A discovery of the errours of that sect by John Gilpin, of the town of Kendale in Westmoreland, who was once one of the said sect, and afterwards by Gods grace left the same ; attested by the major and pastour of Kendale, and diverse others. Gilpin, John, 17th cent. [2], 14 p. [s.n.], Printed at London, and re-printed at Edinburgh : 16[55] Imprint date defaced on t.p.; date taken from Wing (2nd ed.) Reproduction of original in the William Andrews Clark Memorial Library, University of California, Los Angeles. eng Society of Friends -- Controversial literature. Demoniac possession. A86015 R42542 (Wing G772). civilwar no The Quakers shaken, or, A discovery of the errours of that sect by John Gilpin, of the town of Kendale in Westmoreland, who was once one of Gilpin, John 1655 7014 4 0 0 0 0 0 6 B The rate of 6 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2007-07 TCP Assigned for keying and markup 2007-07 Aptara Keyed and coded from ProQuest page images 2008-02 Elspeth Healey Sampled and proofread 2008-02 Elspeth Healey Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion THE QUAKERS SHAKEN : OR , A DISCOVERY Of the ERROURS of that Sect , BY JOHN GILPIN , Of the Town of Kendale in Westmoreland , who was once one of the said Sect , and afterwards by Gods grace left the same . Attested by the Major and Pastour of Kendale , and diverse others . Printed at London , and re-printed in Edinburgh , Anno 1654 ▪ THE QUAKERS SHAKEN . THe mind of man destitute of Gods Grace , doth ( like untilled ground ) luxuriate into wickednesse and vanity , being very prone to close with the suggestions of the grand adversary of his soul : yea , though he hath had some taste of the things that are excellent , yet such is his courtesie , that he will be seeking after novelties . Old truths ( like the Manna to the Israelites after a constant and continued falling of it ) become nauseous : the truth hereof hath been found in all ages by lamentable experience , but especially in these our dayes , which have been as fruitfull of new opinions in matters of Religion , as Africa it self of Monsters . Some ( though few in comparison ) God is pleased to recall , who have gone astray in this kind , and to bring them to a clear sight of their folly , of which number I ( by Gods Grace towards me ) am one : I desire to acknowledge him in it , and to give him the praise of it , and think my self bound in conscience , as a testimony of my thankfulnesse to God for my deliverance , to declare it to the World , that so others may hear and fear , and take warning by my example . They who have been lately in the Northern parts of England , cannot be ignorant how prevalent the imposture of Quaking hath been for these nine or ten Moneths last past , in which snare I my self ( among many poor deluded souls ) was taken in May last 1653 , though by Gods goodness tovvards me the snare is broken , and I am escaped , a true account vvhereof take as follovveth . I being desirous to associate my self vvith this Faction at their Meeting , and to hear some of them speak ( to use their ovvn expression ) acquainted one of their ovvn vvith it , viz. George Bayley of Kendale , vvho gave me great encouragement herein from his ovvn experience , of much advantage received by him in that vvay : Whereupon I vvent soon after to their Meeting at Richard Newby's house , where I staid about two hours ( viz. from eight til ten at night ) where Christopher Atkinson was Speaker , whose drift was to deny all Ministeriall teaching and Ordinances , together with all notionall knowledge formerly gained by use of such means , to become as though we had never learned any thing thereby savingly , and to lay a new ground work , viz. to be taught of God within our selves by vvaiting upon an invvard light , vvhich ( as they assert ) lies lovv hidden under the earth , viz. the old man vvhich is of the earth , earthy . Hereupon I resolved to close vvith them , after vvhich time I vvas afraid to read any good Books , or hear any preaching Minister , or call to remembrance any thing vvhich I had formerly learned out of Gods Word concerning God or Christ , or mine ovvn estate , or any other subject contained in Scripture : for I vvas persvvaded by their teaching , that vvhatsoever I had learned out of Gods Word by hearing , reading , catechifing , &c. vvas but notionall , carnall , and hanging upon the Tree of Knovvledg : in vvhich condition vvhilst I abode , they affirmed me to be under the Curse , applying this expression , though very impertinently , Cursed is every one that hangeth on the Tree . After this , going a second time to one of their Meetings at Edmond Newbyes , I had some conference by the vvay vvith some of themselves vvhich vvent vvith me , amongst other blasphemies one Robert Collison affirmed , that Christ vvas as man , had his failings , for he distrusted God ( quoth he ) upon the cross , vvhen he cryed out , My God , my God , why hast thou forsaken me ? to vvhom I ansvvered , that then he suffred as as an evil doer , & so could not purchase redemption for us : after this coming home , he who then was Speaker , urged us to take up the Grosse daily , and to abide under it ; saying , Carry the Crosse all day , and it will keep thee at night : that this would keep us low and humble , and kill and make alive : further he endeavoured to perswade his Auditors to hearken to a voice within them , teaching that Gods voice was a still voice ; after which I resolved in my thoughts to wait for the manifestation of these things within my self . After a while , going a third time to their meeting , as I went I was somewhat troubled in my thoughts at the remembrance of that hideous blasphemy uttered by the party before named , whereupon I spake publickly to them at their meeting concerning it , telling them that I would not any further joyn with them if they were all of that mind , to which som of them ( after much whispering ) answered negatively , wishing me not to let it trouble me ; for he which spake so to me was not rightly called ; with which answer I was at present satisfied , and did adhere to my former resolution . Not long after I went to another Meeting upon a Lords Day , at Robert Collisons house in Kendale , where the aforesaid Atkinson was Speaker , who beginning about nine a clock in the forenoon , continued till three in the afternoon , in which time he spake much ( according to his usuall manner ) of the great experience which he had of God from the light within him , which light I not finding to be in my self , was very much troubled , apprehending my condition to be very bad , finding nothing but blindnesse and hardnesse , yet I still expected the appearance of that light within me , and earnestly desired that I might fall into quaking and trembling , apprehending that I should thereby attain to the immediate discoveries of God unto me . Upon my departure from thence , I perused a Pamphlet set forth by some of the same Faction being in York Castle , the main scope of it vvas against the Ministry ; immediately after vvalking in my Bed-chamber , I began ( as I have formerly desired ) to tremble and quake so extreamly , that I could not stand upon my feet , but vvas constrained to fall dovvn upon my bed , vvhere I hovvled and cryed ( as it is usuall vvith them ) in a terrible and hideous manner , to the great astonishment of my Family : Neverthelesse I my self vvas not at all affected with fear , because it was a satisfaction to my former desires , and I looked upon it as the beginning of the pangs of the nevv birth , and expected that the issue of it would be good ; when I had continued about half an hour in that condition , I ceased from howling and crying gradually ; after which I rose up again beginning to rejoyce , thinking with my self that now I could bear witnesse against the Ministers of England as false Prophets and Priests of Baal , because I never found such affects and operations upon me by so long continuance under their Ministery : After this , going to bed , I was much troubled all that night following in my sleep with dreams concerning my condition , and had a discovery of my sins in particular , especially of Covetuousnesse , the Devill working strongly upon my imagination ; I apprehended that all sin was about to be hewed down , and rooted up in me , and ( to my apprehension ) the sin of Covetuousnesse had great long roots which did visibly appear to me when it was rooted up : Afterwards lying awake , and thinking upon the dreams and visions I had formerly been troubled with I sensibly perceived some thing ( as I imagined ) lighting on my neck , giving me a great stroak which caused much pain to me , and after that another which was lesse then the first , and so a third and fourth , each stroak being lesse then the former , and each stroke descending lower down , till it came to the middle of my back , and then I thought something entered into my body , which I perswaded my self ( from Satans instigation ) to be the Spirit of God decending upon me like a Dove and entring into me , whereupon I heard ( in my conceit ) a voice within me saying , It is day ; whereupon , looking up and perceiving it to be light , I answered , Yes : the voice replyed twice over to me , and said , as certain as it is light , so certainly shall Christ give thee light . After this I continued two or three dayes waiting for further discoveries of light within me , being rapt up into an extasie of excessive joy , and sometimes again exceedingly dejected with fears and doubts of my condition , whether it were really good , or I were under Satans delusions : yet still I waited for further manifestations , and walking into the Garden , lying down upon the ground with my face towards the earth , my right hand began extreamly to shake , so as I could not hold it still , the meaning whereof whilst I was wondring what it should be , and apprehending my self as being shaken by the hand , I was brought into another rapture of great joy , imagining it to be a figure of my spirituall Marriage and Union with Christ . Then presently I was by the power within me raised , and set upon my feet , and by the same power turned and laid upon my back , with my face towards the skie ; at which time all my sins particularly were again brought into my memory , and at the remembrance of every sin , my hand was carried round about with giving a little pat upon the ground , and then I imagined I heard a voice saying , Now such a sin is mortified : after which I being perswaded by it , that all my sins were mortified by it one by one , the power that I was then acted by , permitted me to arise up again of my self , saying unto me , Ask whatsoever thou wilt of the Father in my Name , and he wil give it thee : I replied , I know not what to ask , and therefore desired that power to teach me what I should ask : He answered me again , and bid me ask Wisdome in the first place : Whereupon I desired also that God would give me such things as were most for his glory and the good of others : whereunto the power answered , that my request was granted , and that I should also be indued with the gift of Prophecy and singing praises to God : Wherewith being satisfied , I went to another Meeting within an hour after , at William Doddings house in Kendale , which was the fifth and last Meeting that I was at with them , where Christopher Atkinson being Speaker , I was much more affected with what he spake then formerly , as being able more inwardly to witnes in part what he spoke . After he had done , and a litle pause had , the company rose up , as if they had been ready to depart , I my self was ready to go away with the first , but the Wife of the house ( Isa. Didding ) took me by the hand , and wringing it very hard , bade me sit down again , which I did , and presently after one John Audland stood up , and began to speak , saying , Cannot you watch one hour ? and so proceeded after the usuall manner . In the time of his speaking , I was by the power within me , drawn from the chair upon which I sat , and throwne upon the ground in the midst of the Company , where Play all night : all which time my body and all the members of it were still in motion , I being turned from my back to my belly , and so back again severall times , and making crosses continually with my legs one over the other , my hands also were carried to and fro upon the ground by a compulsive power , as if I had been writing upon the ground : in all which actions and motions , I acted not in the least measure by a naturall power of mine own , neither did I resist , or could I resist that power which acted me , but was altogether passive ; I was perswaded that it was the immediat power of Christ , and heard to my thinking a voice speaking to me and saying , that that writing with my hand upon the ground , did signifie the writing of the Law within my heart . Having layn all night upon the ground in the manner aforesaid , the power ( as before in other actions ) moved my hands to my head , and laid them upon the top thereof fast closed together , whereupon I heard a voice saying , Christ in God , and God in Christ , and Christ in thee : which words I was compelled to sing forth before the Company in a strange manner , and with such a voice as was not naturally mine own : I sung also divers phrases of Scripture which were given into me : after which I was raised from the ground , and set upon my feet by the power within me , which bade me be humble , and brought me down again upon my knees , and with a whispering voice said to me , stoop low , low : and having stooped neer the ground with my face , it said to me , Take up thy crosse and follow me : Whereupon arising I was led out of the house ( by the back door ) down to the River , and back again from thence into the Town another way , where I was sensibly drawn down the street , and caused suddenly to turn aside to a door of an house ( my self not knowing who lived in it ) two of the said Company following me all the time , viz. William Dodding , and John Audland , and seeing me to go to that door , said , Whither wilt thou go ? this is the fidlers house : I answered , whose house soever it be , Christ leads me hither , and hither I must go : whereupon my hand was carried to knock at the door , and commanded by a voice to say ; Behold , Christ stands at the door and knocks : after a while the Fidler opened , and I was led into the house , not speaking any thing unto him , where my hand was carried to a Bace-violl hanging up in the house : I took it down and began to play upon it with my fingers , and was immediately compelled to fall a-dancing , which I seldome or never in all my life did before : Whereupon I questioned what power it should be that carried me forth to such actions , to which the voice within me replied , This is not because I love musick , for I hate it , but to signifie unto thee what joy there is in heaven at thy conversion ; as also what spiritall melody thou shalt have hereafter : then I was led out of the house into the street , and so carried along through the Town , being moved to proclaim as I went , I am the way the truth and the life , with other expressions to like purpose ; after which I was brought to mine own house , the aforesaid William Dodding going along with me , acknowledged that he had no power to leave me all this time ; being come home , the same power would not suffer me to rest , but cast me upon the ground , and caused me to make circles round about the house with my hand , with many the like actions , telling me , that I was putting off the old man : my hand also was carried to take up a stone which lay upon the floor ( which in my apprehension was in the form of a mans heart ( the voice within me telling me , that Christ had taken that stone out of mine heart , and given me an heart of flesh , and my hand was moved to hold it forth to the spectators , and my tongue to utter this sentence , except you see signes and wonders you will not beleeve ; and throwing the aforesaid stone amongst them , I said ; Lo here is my heart of stone ; afterwards , being cast upon the ground upon my back , the voice speake to me , saying , thou shalt have two Angels to keep thee , whereupon immediately two Swallows descended down the Chimney , and sat upon a shelf over against the place where I lay : this others in the house besides my self beheld , and I cried to them , my Angels , my Angels , being perswaded that they were Angels from Heaven , and that it was a fulfilling the promise ; I held out my hand towards them expecting they should have come to me , but they did not , but ascended up the Chimney , though both the door and the window were open . I was also by the same power carried out of doores upon my hands and knees into the street , which my Wife and others seeing endeavoured to hinder me , but I told them I would not be hindered , but leave Wife , Children , and all to follow Christ : in this manner I went up the street , thinking that I bore a Crosse upon my neck , and continued in this motion till some pulled me out of the mire and dirt , and by force carried me into the house again ; whereupon I was moved to point to one of them which brought me in , and to say to her , Christ points at thee , thou art a wicked woman , and hast hindered the work of the Lord ; then the voice asked me where my Crosse was , telling me I had scattered it , whereupon I was moved to make a Crosse with my finger upon the floor , and forced to set my head upon it , playing topsie turvie , or bull necks thinking then I had re-taken up my Crosse : in these actions I was kept a long while , having many Scripture expressions given in , to the admiration of all that heard me ; sometimes I was forced to leap and dance , this expression being given in to me , Now I have finished the work which thou gavest me to do , thinking then my Redemption fully accomplished ; but my joy continued not , for I was cast down again , and the voice told me , I had offended God , in attributing that to my self which was proper to Christ ; whereupon I was cast upon the ground , and lying upon my belly , I was forced to lick the dust , and my hand carried to strike extraordinarly upon my head , having a voice given me , that no sin must go unpunished ; so creeping up and down the house , I heard a voice , saying , where is thy Crosse ? upon which looking aside , I thought I saw a visible Crosse hanging in a thread , which with my hand I put behind my neck ; I was kept in these postures all that day till evening , when many Quakers came in to me , who spake nothing but thus , Be lowly , mind thy condition , and hearken to the voice within , not giving any words of comfort or reproof , or putting up any Petition at all for me , but departed , leaving me in this condition ; my strength being almost spent , and my body much consumed by continuall restlessenesse : Two of them offered to watch with me that night , but I refused , telling them I was well , whereupon they departed . After this , my Wife and Family being gone to bed , I being alone in the house , began to re-collect my self , and to question whether that power by which I had been so strangly acted , were Divine or Diabolicall ? whereupon I was immediately struck with a pannick fear , and my hand was carried to take up a Knife which lay upon the Table , which being done , my hand was carried with it towards my throat , and the voice said to me , open a hole there , and I will give thee the words of eternall life ; whereupon I answered , what with a Knife ? and so threw the Knif away , being confident it was a temptation , from which I desire God to deliver me : My Wife being in bed in the next room , and hearing me speak when none was with me , came out , and desired me to go to bed , which I did at her entreaty : all the night following I was fully resolved that it was the Devils power that had acted me all along formerly , and was perswaded that I was really possest with a Devill , which must be ejected ; and in the morning I verily thought that a Devill went out of me , at which instant I roared very hideously , crying , now is the Devil gone out of me , at which instant I and my Family heard it thunder , ( though none in the Town besides heard it ) which made me think it was the Devill , he being the Prince of the power of the air ; soon after the same power came under another notion , and told me , that it was Satan that had possest and led me heretofore , but now Christ was come , and he by his power had cast out Satan , and convinced me , that what ever I had done the day before was in obedience to Satan , and that as I had served the Divell all the day before in my clothes , so that day I must undo all that I had formerly done , onely in my shirt in Obedience to Christ : which immediately I endeavoured , rising out of my bed , and going into the street with my shirt onely ; but my Wife and others soon laid hold upon me , and stopt me : whereupon the power within me told me , that I must be carried into the house with four Women , as I had been the day before , or else I should perpetually stand there like a pillar of Salt , as Lots Wife did : So I was born in by four Women , who carried me again into my bed , which being done , I told them , I had been doing the Devils work the day before , but to day I must do the work of Christ , and pointing at a Woman whom I had pointed at the day before , said these words , the Devil told me yesterday that you were a wicked woman , but now Christ tels me that you are Gods servant ; the woman being departed , I fell to acting in my shirt only , upon the bed , as I had done formerly upon the house floor , playing topsie turvie from one bed to another , whereby I might have undon my self ; but the power which acted me , bid me not fear , for I will give thee strength . After this the power told me , that the devil had the other day commanded me to bear my crosse , but now Christ commands thee to lay aside thy Crosse , for Christ takes no pleasure in Crosses , nor will he have me worship them , as yesterday I had done : Further , the power said to me , the devill made thee yesterday to ly all day upon the ground , but now I have provided a bed for thee , giving in this Scripture to me , My yoke is easie ; promising also , to give me bread of life to eat , and water of life to drink , and that out of my belly should flow Rivers of living water ; whereupon my teeth were caused to move , as if I had been eating ; and I thought I felt in my belly , a flowing up and down as of waters , I was also perswaded , that yesterday the Devils Angels had waited on me , but now Christs Angels should guard me ; whereupon I saw two Butter-flies in the window , to which my hand was carried , and having taken one of them in my hand , I was moved by the power within me to put it into my mouth , and did swallow it down into my body , which having done , I took the other in my hand , and was moved to put it to my throat , the power telling me , it should enter in there , saying , nothing is impossible to them that beleeve . After this I was caused to make circles upon the bed , as I had done formerly upon the ground ; whereupon I began to think that this was not of God , and so began to resist the power by which I was acted , and thereupon fell into great fear and doubting , crying out , Lord what wilt thou have me to do ? but the power told me , that it was too late to cry unto God , for sentence was already pronounced against me ; whereupon I lay down in my bed much despairing , and was then convict , that it was the devill which had again deluded me ; in which condition having laien a short space , I was again assaulted by a power the third time , which told me , that it was a white devill that had deceived me the latter time , but now Christ was come indeed , and he would cast him out , whereupon I apprehended that Devill also to be ejected ; after which , as I lay in my bed , all the members of my body fell a working , as if the pangs of death had been upon me , the power telling me , that it was the pangs of the new birth , and that Christ was new born in me , with which I was somewhat satisfied , lying in that condition a whole day ; in which time the power perswaded me , that I should work wonders , and cast out devils in his name : soon after two Quakers came to me , viz. Geo. Bayley and J. Braham , whom I told that I had two devils cast out of me , but now Christ was in me for a truth ; then the power ( pretending to be Christ ) said these words , I was crowned with a Crown of thornes , but I will crown thee with a crown of glory , and bad me ( as a figure thereof ) to set my fist upon my head , and it should appear to the standers by as a glorious crown , though I saw nothing my self , which having done , I spake to the standers by , saying , what do you see ? whereunto they gave me no answer ( being Quakers ) but turned their eyes another way , the power telling me , that they saw the crown upon my head ; but were so strucken with admiration , that they could not expresse what they saw ; immediately the power bad me tell one of the Quakers then present , that he had a devil in him , and that I should have power to cast him out ; whereupon I said to him , G. thou hast a devil within thee , the power told me he should quake and tremble , which immediately he did ; the power bad me speak to him to fall flat upon the ground , which he did , and after a little space rose again , and I asked him whether the devil were gone out of him ( having been before perswaded by the power that I should cast him out ) to which he gave me no answer , but the power told me that the Devil was ejected . I was told also by the same power who ( of those that came to see me ) had devils and who not ; and that my Wife , and my Mother had devils in them , but I had power given me to cast them out . After this , beginning again to question whether this were Christ or not , I fell into great fear and doubting , as formerly ; whereupon the devill discovered himself to be the devill , and told me , that all this while I had been serving him , and blaspheming God , and that it was now too late to repent , whereupon I was brought into despair for a time , thinking every thing which I either heard or saw , to be the Devill come to fetch me away : one while I thought that I should be taken away in a flame of fire , or else that the earth would swallow me up quick ; whereupon I called my Wife , and desired her to bring up my Children in the fear of God , for the devill would fetch me away , my self still thinking that he was drawing me out of the bed ; thus I apprehended my self wholly under the power of the devill , and had no power to recover my self out of that sad condition . At last I began ( having been so long deluded ) to desist from hearkning to the voice within me , and apply my self unto God , in and through Christ , for deliverance from the power of Satan , knowing that God was able to deliver me , though I were so farre involved in the snare of the devill ; thereupon my faith was in some measure raised to beleeve that God would deliver me : whereupon I was presently in a great agonie , and did sweat extreamly , in which condition I continued all night , but was somewhat more chearfull in the morning , esteeming my self in some measure rescued from the power of the Devill : yet having not resolved , as yet finally to desert that way , I was soon again assaulted by the same power , telling me , that now the devil was finally cast out of me , and that the room within me must not be left empty , but that Christ must come and have the whole , and sole possession , or else Satan would return and re-enter with seven other Devils worse then himself , telling me withall , that he was CHRIST , and solliciting me to entertain and imbrace him as he had done formerly : I resisted the suggestions of this power for a time , having bin so often deluded : whereupon as a motive to perswade me to entertain it , he represented to my memory all , or most of the remarkable passages of my life , both in England and Scotland , told me how long I should live , viz. ten years , and where I should die , viz. at London , and that I had a weak body , but he would strengthen it , and thereupon caused me to rub my body all over with my hands , at which instant I conceived my body to receive strength , and the members thereof to be more in substance then before : with diverse other passages , promising me prosperity ▪ in the World , and speaking these words to me . John 4. 29. Behold a man that hath told thee all things that ever thou didst , is not this Christ ? whereupon I was at last perswaded to imbrace this power , thinking that it was Christ indeed ; whereupon I was presently sensible of a working throughout my whole body , which soon ceased , and then I thought that my condition was good , and Christ to be really in me : afterwards this power told me , that I had highly offended God in all my former passages , in giving way to Satan , and that I was guilty of all sins except that against the holy Ghost , but told me , that I did it ignorantly , and therefore he had pity on me : I was further perswaded by the same power , that I should ly ( s●emingly ) dead , which I did , not daring to stirre , till the power moved me . Lying thus a while , the power began first to move one of my legs , and then the other , after that my hands , & then my head , and at last my whole body : causing me to sit up in my bed , and telling me , that thus should my body be quickned and raised up again at the last day : then the power told me , that I must pull off my shirt , and my cap , and the napkin which I had about my neck , saying , that whatsoever was about me was pollutted , & that he hated the garment spotted with the flesh ; whereupon I pull'd them off , and threw them on the ground , uttering the same words , that I hated the garments spotted with the flesh ; the power also told me , that all my bonds were broken , and my cords loosened , and that Christ had set me free : whereupon calling for a clean shirt , and other linnen , I arose , concinding my self to be in a good condition ; yet finding my self being up no better , nor my body more strengthned , but rather weakned , I began to see that I had been deluded in this last businesse as formerly : whereupon I was strucken with fear , and walking into the Garden , I thought one while that the Devill would pull me into the earth , and another while that he would pull me into the air , so that I was afraid to continue abroad , and came again into the house , and suspected every thing that I heard to be the Devill waiting to fetch me away ; being in this perplexity of soul , I began to consider how grievously I had offended God in rejecting the use of all externall means , as reading , hearing , prayer , &c. in the use wherof God hath commanded us to wait upon him , and therefore that it was most just with him to leave me to my self , and to give me over to strong delusion , that I should beleeve lies , which was my condition for a time , by the just judgement of God upon me , as for other provocations , so especially for rejecting the revealed will of God in his Word , and hearkning only to a voice within me ; because what was spoken by it , was seconded by lying Wonders , of which God hath given notice in his Word , that so his people might not give credit to them , nor be deluded by them . I hope the Reader will so far give heed to what I have related concerning my self , as to learn thereby to take heed of being imposed upon by the Devil , though he doth transform himself into an angell of light : which advantage if any reap by it , I have my end : it hath been no small burthen to my conscience ( since Gods gracious deliverance of me from this snare ) that I should so farre gratifie the grand Adversarie , as not onely to listen to his sugestions , and imbrace his voice for the voice of Christ , but also wholly to neglect those means , in the constant and conscientious use whereof God hath promised to reveal himself unto his people , and to give in comfort to them , which because I found not ( though through my own default ) I did in effect say , why should I wait for the Lord any longer ? and so turned unto lying vanities . Oh , that all who affect novelties , would seriously consider of it , and take warning by it : for Turpius ejicitur quam non admittitur . It is easier to withstand the devill at his first assault , then to expell him being once admitted : Many besides my self , have bin , and are in the like condition , but few or none to whom the Lord hath manifested his Grace in such a manner as to my self : I had before this made this known to the world , had I had tranquillity of Conscience , and composure of spirit , which blessing the Lord having in his grace restored to me , I desire the Christian Reader to joyn with me in returning praises unto the Lord for his goodnesse towards me : I rest fully perswaded , and I think it doth evidently appear ( by what is mentioned in this Relation ) to persons unprejudiced , that my Quaking and Trembling was of the devill , that I was acted wholly and solely by him whilst in this condition , and I do really beleeve that others in the like condition which I was then in , would be of the same mind with me , upon serious tryall of their condition by the principles of Christian Religion , and sanctified Reason ; least the strangenesse of some passages in this Relation , should put the faith of any one upon the rack , or make them question the truth thereof ; I have not onely given testimony my self of it , by subscribing my Name , but also procured severall persons of known fidelity living in , or neer Kendale , ( whose Names are under written ) to testifie the probability , ( if not the certainty ) of the truth of it , by what they have seen , and heard . JOHN GILPIN . I beleeve this Relation to be true , Edward Turner Mayor of Kendale . By what I have heard of the carriage of John Gilpin , and his actings ▪ I do beleeve this Relation to be true , John Awher . I saw him when he went through the Town , declaring himself , the way , truth , and life . Ja. Cock . We beleeve this Relation to be true . T. Walker , Pastor of Kendale . J. Myriell , Master of the Free-Schoole there . Rich. Prissoe . Tho. Sandes . Allen Gilpin . John Washington . Rob. Fisher . FINIS . 
A19860	----	A true narration of the strange and greuous vexation by the Devil, of 7. persons in Lancashire, and VVilliam Somers of Nottingham Wherein the doctrine of possession and dispossession of demoniakes out of the word of God is particularly applyed vnto Somers, and the rest of the persons controuerted: togeather with the vse we are to make of these workes of God. By Iohn Darrell, minister of the word of God. Darrel, John, b. ca. 1562. 1600 Approx. 394 KB of XML-encoded text transcribed from 62 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A19860 STC 6288 ESTC S109297 99844947 99844947 9806 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A19860) Transcribed from: (Early English Books Online ; image set 9806) Images scanned from microfilm: (Early English books, 1475-1640 ; 494:03) A true narration of the strange and greuous vexation by the Devil, of 7. persons in Lancashire, and VVilliam Somers of Nottingham Wherein the doctrine of possession and dispossession of demoniakes out of the word of God is particularly applyed vnto Somers, and the rest of the persons controuerted: togeather with the vse we are to make of these workes of God. By Iohn Darrell, minister of the word of God. Darrel, John, b. ca. 1562. [8], 24 [i.e. 23], [1]; 106, [2] p. Imprinted [by the English secret press?], [England?] : 1600. Imprint conjectured by STC. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Demoniac possession -- Early works to 1800. Exorcism -- Early works to 1800. 2006-09 TCP Assigned for keying and markup 2006-09 Aptara Keyed and coded from ProQuest page images 2006-12 Emma (Leeson) Huber Sampled and proofread 2006-12 Emma (Leeson) Huber Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion A TRVE NARRATION ▪ OF THE STRANGE AND GREVOVS VEXATION BY THE DEVIL , OF 7. PERSONS IN LANCASHIRE , AND VVILLIAM SOMERS OF NOTTINGHAM . WHEREIN THE DOCTRINE OF POSSESSION AND DISPOSSESSION OF DEMONIAKES OVT of the word of God is particularly applyed vnto Somers , and the rest of the persons controuerted : togeather with the vse we are to make of these workes of God. BY IOHN DARRELL , MINISTER of the word of God. He that is not with me , is against me : and he that gathereth not with me , scattereth . Math. 12. 30. PRINTED 1600. 〈…〉 We reade in the 11. of the Actes , that the Apostles and bretheren that were in Iudea , hearing that the Gentles had also receiued the word of God by the preaching of Peter , were offended with him for preaching vnto them , and that when Peter was come vp to Hierusalem they contended against him , and rebuked him for the same : But Peter beginninge and expounding the thing in order vnto them , and shewinge that he was commaunded of god so to doe in a vision , they held their peace , and glorified god . Even so many of the ministers and brethren in England hauinge bene offended with me for sayinge and standing in this , that William Somers , Thomas Darling , Katherine Wright , and 7. in Lancashire were possessed with vncleane spirites , and dispossessed of them by prayer and fastinge , will I trust when they shall heare the matter in order sett downe in this treatise following , not onely cease to be offended with me , but acknowledging the workes of god , magnifie him for them . True it is that the people of god are borne mightelye in hand that these are counterfeites , and haue bene theirvnto scholed if not all , yet some of them by me , and the better to perswade this even to the whole Church of England , theire hath bene a booke latelye published by one S. H. entituled , A Discouerie of the fradulent practises of IOHN Darrell : but how vntruly this is saide , and vnpossible to be true appeareth at large by the Detection of that Discouery , and partly by this treatise , and peece of the Detection here following . VVhich beinge so , this ought no more to hinder vs from embracinge these workes of god , then the gainsayinge of the Pharises , ought to haue kept backe the Iewes from beleiunge and acknowledginge the great worke which Christ did , in giuinge sight to the man which was borne blind : or that blasphemous speach of theirs , he casteth out deuils through Beelzebub the prince of deuils , from confessing & iustifiyng that worke of his : or that false , absurd , and ridiculous reporte of the watchmen , ( wherevnto they were hired by the Hie Preistes and Elders ) that Christ his disciples came by night and stole him away , while they slept , from beleiuing the resurrection of Christ . Let not any then be hereby kept from giuinge eare vnto that which followeth , but rather prouoked to examine throughly what is saide of both sides : and then I doubt not but whosoeuer he be it shall be as easie vnto him to perceiue on which side the truth is , as opening his eyes to discerne betwixt light and darknes . And to the end the truth might appeare , & not alwayes lye hid , and the falshood be conuinced which hath hetherto prevailed , I haue presumed to publish these followinge lynes : wherein I could not be wantinge , if there were any loue in me to the truth , or feare or loue to the god of truth , seeing the truth so vniuer sally suppressed and troden as it were vnder the feete of men as mire in the streetes : and the falshod raigne as a queene ▪ what christian hart or louer of the truth could endure to behold this , and let this vsurper alone , if in his hand there was any power to plucke her out of her thrones we can not ( saith the apostle ) doe any thing against the truth , but for the truth . If at all times then we are to contend for the truth , by speach , by writing , & by euery good way as their shall be cause , yea to doe any thing for the truth , the manifestation and publishing of it , and the inducing of men to receiue it : much more when the truth is impugned ▪ and this is our present case . And that it may be more manifest that heerin I haue performed a necessarie dutie , such as without sinne against god I could not haue omitted : we must remember that we are commaunded to publishe the workes of god whereof any of vs be witnesses , as appeareth by Psalme 105. 1. 2 : and 107. 8. 21. 31. Mar , 5. 19 perswaded thervnto by reasons or arguments , as appeareth by Psalme . 78 , and 111. 2. 3. 4. Math. 10. 32. It is commended vnto vs in the practise and example of the servants of god : as appeareth by Psalme . 9. 1. and 66. 5. and ●1 . 17. & 78. 4. Luk. 2. 17. mar . 5. 20. Act. 12. 17. & 14. 27. we are threatened if herein we faile as appeareth by exodus 20. 7. math . 10. 33. If now euery eye or eare witnes of the workes of god is to publish and make knowne the same to others , much more the principall witnesses , and such a one was I : and most of all they whom god hath giuen and called to suffer for giuing testimonie to his workes , as he hath done me . Such aboue all others must with Peter & Iohn say : we can not but speake and publish the thinges which we haue seene and heard . And if at all times we ought to testifie , make knowne , & iustifie the great workes of god , much more then , when such a worke is not onely gainsaid , but an evill name and vile report brought vpon it , and him whom the Lord vsed theirin : and this is our present estat and condition . VVhen the holy ghost fell vpon the Apostles in visible manner , so as they begane to speake with other tongs , as the spirit gaue them vtterance : some mocked and said , they are full of new wine . Against this vile slaunder of the wonderfull worke of god , and his most righteous servantes , Peter stoode vp and made an Apologie sayinge : ye men of Iudah these are not drunken , as yee suppose , since it is but the third houre of the day . But this is that which was spoken by the prophet Ioell &c. as it followeth their vntill verse 37. In like sorte dealt our blessed Sauiour in this very worke we haue in hand . when he cast the deuill out of some which were possessed , the people in deede were a●●ased therat , and wondered saying , the lik● was neuer seene in Israel . But the Pharises said , he casteth out deuils through Beelzebub the prince of deuils . Against this blasphemous speach and report giuen out by the pharises , against this great worke , and Christ him selfe whom theirein they counted for a coniurer , & bare the people so in hand , Christ Iesus maketh a de●ence and in the same by sundrie reasons convinceth them : the which also is writtē for our learning . And what are we to learne out of these scriptures ? surely by their examples & practise , to doe the like in the like case , and when such occasion is offered . That is , whē any great worke of god is wrought in our eyes , & that some shall goe about to mocke at it : and bring vp an euill name of it : that then and in such a case we must not be silent , and content our selues with this , that we our selues conceiue well of the worke , and profite by it : but we must open our mouthes wide in the defence of it , labourīg to our vttermost to stope the mouth of the gainsayer , & to wipe away the slaunder , least others also receiue hurt thereby , and that God may haue the glorie of his work of allmē , if it be possible . And as all the beholders of such a work are vpō all occasions to beare witnes therevnto , & to iustifie the same when it is denyed or slaundered , as they are able as shall hereeafter further appeare : so those specially vpon whom the worke hath bene wrought , or haue bene principall witnesses theirof If then I desire to walke in the steeps of S. Peter , yea of Christ Iesus himselfe , and to practise that which the holy ghost in theire examples and practise in the like case with ours , doth commend vnto vs : how could I doe otherwise then make this Apologie ? And if I should haue abstayned from the publishing theirof , I see not but that theirin I should haue failed in the performance of a necessarie dewtie , and so sinned against god : & preferred my owne quiet before the glorie of god , and good of his people . Neither let any mā thinke that it would have suffised to haue done this inspeach : for to speake all that might be said in a corner to some few would not availe , seeing this vile slaunder and evill reporte of the workes of god , & my selfe whom god vsed theirin , hath spread it selfe farr and neare , even throughout the whole land to the obscuring and drakening yea annihilating of them , if it were possible ▪ it was necessarie therfore that that which should be said for the convincing thereof and in iustificati●n of these workes should goe as far & wide , which could not be without printinge . This I say considered it were not sufficient for me , or a sufficient discharge of my dutye , to wysper that which followeth in the eare , or speake of it in a corner : but rather to speake of that in the light , which I haue seene in darknes and what I haue heard in the eare , and beheld in secret places , to preach on the houses . Moreover , if it be so that the doctrine of possession , and of dispossession , and of the meanes thereof , etc doe lye in a manner hid & not knowne nor acknowledged almost by any : Is it not high time it were reuealed and brought to light ? Is it not parte of the counsell of god , to the reuelation of all which wee are debtors ? And when can any thinge be done more seasonably then now to treat both of the generall doctrine , and particular workes we speake of ▪ what can come in better season then even now a treatise concerninge William Somers his possession , when the eares of all men are opened , to heare what can be saide as touching the said Somers ? how many are their not onlye of the common sorte , but of those which are noble , wise , and learned , which are verie desierous to be informed in the truth of this matter ? and could this possiblie haue bene done but by this course I haue taken ? And by whom should this latter be performed , but by my selfe , considering I onely haue bene a cheife witnes of the possession and dispossession of all these persons controverted , and called by god therevnto ? I ran not to any of my selfe : wherin , and in callinge me to suffer for the same , the Lord seemeth to me to haue singled me out though most vnworthy , and more vnfite then many others , to this speciall worke . It stoode me then vpon to performe this service whervnto god hath called & appoynted me , otherwise I should haue my reward with the vnprofitable servant : If either for feare or slouthfulnes I had fayled theirin . Heerevnto I might add , that I see many erring exceedinglye herein , and greatlie mistakinge this matter both in the generall and particular , and heereof I am most sure , and able also to make that evident vnto them . should I then haue done well to let them alone ? And for asmuch as many not onely of the irreligious , but of such as professe the feare of god ( as in experience I haue obserued , ) regard not these workes of god : either receiuing the false report that is givē out against them , or not earnestly considering of them , to the stirring vp of their owne hartes to prayse god for the same , & make their vse of them : wherevpon it cometh that the best of these are vnable to de fend and cleare these workes from that evill name of counterfeitinge which is cast vpon them , and stope the mouth of the aduersarie : and that non of them contendeth according to his place for them , & the convincinge of the aduersarie : that these ( I say ) may see their sinne & be prouoked with others to heare and consider of that which followeth : they must remember , that all the workes of the Lord are great , and ought to be s●ught out of all them that loue them , and theirfore this : that it is the propertie of a wise man to obserue the workes of God , and therefore of foo●es to neglect or not regard them . VVhen the prophet had throughout the 107. Psalme made mention of the manifould workes or the Lord , and often moued men to confesse before the Lord his louing kindnes , and his wonderfull works before the sonnes of men , he concludeth thus : who is wise that he may obserue these thinges ? In the 77. Psalme the prophet in the name of the Church saith : I remembred the workes of the Lord : I did also meditate in all thy workes , and did deuise of thine actes . And Dauid thus ▪ I meditate in all thy workes , I doe meditate the workes of thine handes . This is the end of the Lordes great workes : He hath made his wonderfull workes to be had in remembrance . VVhen the Lord then doth any great worke , we must remember and obserue it , yea meditate theirin , that so we may the better behold the power , the wisdome , the Iustice , and mercy of God , and prayse and magnifie him for the same . Thou Lord ( saith the prophet . ) hast made me glad by thy works , I will reioyce in the workes of thine hands . O Lord , how glorious are thy workes ? And againe : declare his workes amonge the people : singe vnto him sing prayse vnto him , and talke of all his wonderfull workes . And as thus we are to obserue , meditate , and remember the workes of God , and prayse him for them : and not onely so , but to others also talk● of his workes , & declare or publish them to his people : so it is the duetie of all the Lords people to iustifie and defend them , when there shall be a slaunder raysed vpon them , as partly is touched before . VVhen Christ had cast the deuill out of one , and the pharisees had slaundered that worke of his , ( as is aforesaid , ) affirminge that he did it by the deuill , he did not onely convince them : and shew the haynousnes of their sinne , that theirin they had committed that sinne which should neuer be pardoned , even the sinne against the holye ghost : but besides admonish those which by their silence did approue that slaunder of the Pharisees , when they should haue iustified the worke , and defended Christes innocencie . Of these he pronounceth , that he accounteth them also among his aduersaries , saying : He that is not with me , is against me & he that gathereth not with me , scattereth . He that is not with me , &c. that is , he who is not on my side ▪ meaninge : he who defendeth me not against the aduersaries : my workes against the slaunders they giue of them , and my doctrines against theire obiections , he is against me , that is , him I recken in the number of my aduersaries . VVherby we may learne , ( to applye this scripture more nearely ) that it is not ●nough , not to slaunder or impugne the workes of God which haue bene wrought amonge vs , as some doe : but that moreover we take heede that we approue not the slaunder of counterfeiting giuen out against them by our silence , but open our movthes in the defence and iustification of them . Otherwise we shal be reckened by Christ in the number of aduersaries . And here vnto tendeth that other sayinge of our Sauiour : wisdome is iustified o her children . As this teacheth all of vs our dutie , and that we ought to contend for these workes of god , iustifiyng them , to which purpose I alledge it so particularlye my selfe , and hath ( through the grace of God ) prouoked me to write the treatise following in iustification of these works , and another treatise for the taking away of that slaunder of counterfeiting , which Sathan hath raysed vp for the obscuringe of them . The Lord giue those who professe them selues to be frends of Christ , and to be of his side , to shew it in taking parte with him against his adversaries . I. D. THE HISTORY OF THE 7. IN LANCASHIRE . At Cleworth in Lancashire within the parish of Leigh , ther dweleth one Nicholas Starchie gentleman who having only two children it went thus with them in the beginning of februari 1594 first Anne his daughter being 9 Yeares olde , was taken with a dumpish and heauie countenaunce and with a certaine fearefull starting and pulling together of her body ▪ about a weeke after Iohn Starchie his sonne of the age of 10 yeares , as he was going to the schoole was compelled to shout , neither was able to staie himselfe . after the waxed worse and worse , falling into often and extreame fits , M Starchie seeking for remidy , after 9 or 10 weekes , heard of one Edmund Hartlay a coniurer to whom he repaired , made knowne his greife , & with large profers craued his helpe . Hartlay comes , and after he had vsed certaine popish charmes and hearbs by degrees , the children were at quiet , and so continued , seeming to be well almost a yeare and halfe . all which time Hart. came often to visit them . at length he fained as thought he would haue gone into another country , but wether M Star. might not know : when he begane to goe his way , Iohn fell of bleedinge , then presently he was sent for again , who affirmed that if he had bene 40 rodes of , no man could hau stanched him . & thus it fell out at other tims M Starchie herevpon feareing lest his children would be troubled in his absence , & he vncertaine where to find him , offered to giue him his table to tarie with them , and so he did for a certaine spac● but after couenaunted with him to giue him an annuel pension of 40s for his assistance in time of neede : which pension was assured him in writing , and began at Michaels day 1598. wherwith Hartlaye not beinge satisfed , desiered more , an house and ground : whervnto because M Starchi would not accord , he threatened in a fume ( M Starchie being absent but in the heareing of diuers ) that if he would not fulfil his minde , he would make such a shout as neuer was at Cleworth and so therwas indeed , not only vpon the day and at the instant of there dispossession , but also the day before : when 7. of them both the afternoone and in the euening , sentforth such a strange supernaturall , and fearfull noyse or loud whupping , as the like vndoubtedly was neuer hard at Cleworth , nor it I think in England . this he said in September 1596. & one the 17 day of Nouember folowing they both began to be troubled againe after so long rest . On a certaine time Hartlay went with M Starchy to his fathers house in Whally parishe , where he was tormented sore all night . The next day , beinge recouered , he went into a little wood , not farr from the house where he maide a circle about a yarde and halfe wyde , deuidingit into 4 partes , making a crosse at every Diuision : and when he had finished his worke , he came to M Starchie and desiered him to go and tread out the circle , saying , I may not treade it out my selfe , and further , I will meete with them that went about my death . when M starchie saw this wreched The 1. or . 2. weeke of Lent Mistres Starchie required them all . 5. to tell her how they were handled , that certaine knowledge might be had thereof to the preachers : they all ; answered , that an angell like a doue was come from god , & that they must follow him to heauen , which way soeuer he would lead them , though it were through neuer so litle a hole , for he toulde them he coulde drawe them through , and soe they ran vnder the beds , And Elizabeth Hardman was vnder a bedde making a hole , and beinge asked what she did ? she said that she must goe through the wall for she on the one side , and her lad on the other would soone make a hole . she would ( on a time ) haue leaped out of the casement through the glasse windowe . About a fortnight or . 3. weekes before their deliuery , Elinor Hollande and Elizabeth Hardman foretould how many fits they shoulde haue before they slept . and to morrowe quoth El. Hol. in the forenoone I must haue a fit of 3 howers long . when the tyme came shee bad them set the hower glasse . they set it behind her out of her sight , her eys also was closed . she was senclesse , & speachlesse , saue the noting of the time , which she truly noted : saying , ther is a quareter , the halfe hower , and as the glasse was runne out , she sayd turne the glasse , & thus did she 3. tymes or 3. howers . after comming to herselfe she said Iesus blesse mee . which all of them vsually said at the end of ther fites . In like manner did El. Hard. for 2. howers , who beinge demaunded how the knewe this , answered that a white Doue told them so . About the 19 of march the 4 youngest went on ther knees all morning vntil afternoone , ● the fleed from all the familye & neighbours into other chambers , calling them deuils with hornes creeping vnder the bed . when they had the vse of theire feete , their tongues were taken from them . when Maister Hopvvood a Iustice of peace came of purpose to take their testimony against Edmond Hartley to Lancaster Assises and had them before him to that end , they were speachlesse , and that daye he gott no answer of them , being called out of one chamber into an other , they sank down by the way speachlesse . when they spake they complayned that Edmonde would not suffer them to speake against hym . At the same time Iane Ashton a maid seruant in the house ( the. 7. possessed person of the age of . 30. yeares ) began to bark and houle when she shold haue gon to bear witnes against Edmund Hartley . whervpon one of them in her fit said ah Edmond dost thou trouble her nowe when she shold testify against thee ? This was the second time that she was troubled . Almost a yeare before , it first tooke her in her throat , as if she had a pyn sticking there , whervpon she strayned her selfe so sore that she got vp bloud , & for two dayes was very sicke , Mistirs starchie iest gly said , Iane is sicke of the hooke , nay quoth Hartlay I assure you it is no hooke for if your owne daughter or any other had bene in the same place the had bene so serued . As I remember I hard them say that Iane Ashton had gone into Hartlays chamber & looked into his chest . About the 21. of March El. Hol. & El. Hard. for 3 daye & 3 nights to gether could nether eate nor drinke , nor speake to any except it were on to another , & to ther lads . saue that their lads gaue them leaue ( as the said ) the one to eate a toast & drink , the other a sower milk posset . And it . notwiihstanding that permissiō thei said he was angry that thei had eaten . & told them that thie should not be quiet , vntil the had cast it vp a gaine so the vomited saying , take it to thee , here it is againe , for thou gauest vs lisence to eate it , & nowe thou art angry . & if the went about to swallow a litle drink the were so taken by the throat , that the pict 〈◊〉 vp againe . The 3 night about 8 a cloke El H●l : being asked when she would or could slepe , answred , that ther were 4 houers it to come . before she could slepe . about an houre & halfe of that time she tooke a distafe , & spane both faster & finer then at any tym before . when she had done spinnīg she said vnto them , now shall I worke you all . and thencforth was so extreamly handled , that tvo could scarcely rule & hold her . at lengh reuerting she said I haue bene sleeping 3 daies & 3 nights , and now I faint with hunger . About a weeke before there deliuerance some of the youngest vsed these kind of speaches : thou naughtie lad , thou makest vs sicke . for thou knowest the preachers will come shortly . This generally was obserued in the 5 youngest , that when the gaue themselues to any sporte , the had rest & were pleasaunt though the time was longe . their parents report beyng at a playe in a neighbour gentlemans house many houres together , the were quyet all the tyme ( Hartlay boested that he had kept them so longe quyet ) but one the contrary as soone as the went about any godly exercise the were trobled . And thus much brifly touching those 6 at Cleworth , & the strange accedents which fell out there , as also how in all probabilitie it came to be so with them . now let vs returne to Marg Byrom of Salford , who came to be vexed in like sort , by the appoyntment of God , & by the same mediat hand , the devil , and Hartlay the coniurer . The 10 of Ianuary ( beyng the 4 day after her trouble begane ) as shee sate by the kitchyne fyre , shee was throwne towardes the fire , lyinge alonge hard by the chimneye barres as though shee should haue bene rosted . Thence the drwe her and hauinge continued a longe tyme in the fitte and recouerynge , about halfe an houer after , as s●ee satte in a Chaire , shee was throwne headlonge vnder the boarde but had no harme , and thus was she suddenly and violently cast sundrie times after . She being desired to tel how her fits held her , said that she thought , somthing rouled in her belly like a calfe and laye euer on her left side & when it rose vp from her belly towardes her hart , she thought the head and nose therof had bene full of nailes , wherwith being pricked she was compelled to scrike aloud with veri paine and feare . when her belly was swollē , it lift her vp , & so bounsed that it would picke of the hand of him that held her downe , & somtyme the parti himselfe that held her farr of . when her belly slaked there went out of hir mouth a coulde breath , ( that made her mouth very coulde ) which caused her to barke and houle , then plumpte it downe into her body like a colde longe whetstone on her left side when her belly was smale , then was the rest of her body be numed with colde , wherwith shee so quaked , that her teeth chattered in her head , and if she went to warme her , she was presenly pickt backward . About the end of Ianuary from M Starchies , hom she wēt to Salford , a towne adioyning to Manchester , accompanyed with Hartlay and on other . the next morninge as Hartlay prayed ouer her in afite , came one M Palmer a preacher of Manchester , who asked him what he was doinge : he answeared prayinge thou pray , thou canst not pray , quoth he . what prayer canst thou say , none saide he , but the Lordes prayer . say it , quoth he the which as I remember he coulde not say . he then as a priuat man examined him , and after had him before two Iustices of peace : from whom he brought him by ther appointment to Marg. Byr : to heare what she could say against him : but as soone as she saw him shee straightwaye became speachlesse , and was cast downe backwardes , and so did the 2 tyme. and 5. tymes was dumbe when Hartlay came in her sight , this morning as she came to the fier , she sawe a great blacke dogge , with a monstrous taile , a long chaine open mouth comming apace tawardes her , and running by her left side cast her on her face hard by the fier , houlding her tounge for halfe an hower , but leavinge at libertie her eyes and handes . a litle after a bygg blacke catt staringe fearfully at her came runinge by her left side and threwe her backward taking from her the vse both of her eyes and handes , which with yes king were euer losed . about halfe hower after that fit : it came like a bige mouse and lept vpon her left knee , cast her backward , took a waye her tongue , eyes , and sences , that she lay as dead , and when she came to any feeling , it puft vp her bellye as a fore . these visions and fites ordinarely troubled her for 6 weeks every day on the day time as is said . & commōly everi night it sat ( as she though ) on her head very heavi laying ( as it semed to her ) 4. great figers on her browes , that she was not able to opē her eies . otfē times she cried to her mother , that the should sit from of her Head , asking who it was that held her ●oe straight . & though she could not ster her head , it hir kerchefe was pulled of her head thrice commōly , she notwithstandīg lying still as a stocke from 9 to 3 in the morning , about which time it departed in departing somtimes gaue her a great thumpe , on the hinder parte of her head , that it was verye sore for 2 Dayes after . Sixe times within those 6. weekes the sperit would not suffer her to eate or drincke , it tooke awaye also her stomake . if shee offered to drincke ( at the earnest motion of others ) it cast her and the drincke downe to gether . At other tymes shee did eate greedily , slossinge vp her meate like a greedy dogge , or hogge , that her mother and her freindes , weare ashamed of her . styll shee was hungrye and cryed for more , saying shee had nothing , though she spared no kinde of meate : allwas fish that cam to nett . After abundance of meate her belly semed neuer the fuller , that she marueiled which waye it went. The 10 of febuari it pulled her as she thought in an hundred peeces . ther came out of her mouth such a stincking smoke , and breath that shee could not endure it her selfe . her voyce and crying were quite altered , and so continued till night . But her breath stank soe yll a day and a nyght after , that her neighboures could not enduer to come neare her . Often her sences were taken a way , and she maid as styfe as iron , and oft as dead even breathlesse . it made her speake sharplye , hastely , and by snatches : somtimes it made a loud noyse in her bellye , like that in the bellye of a great troting horse . The two next nights before the day of her examination concerning Hartlay , appeared the deuill in the liknesse of Hartlay requesting her to take heed what she sayd , and to speake the truth , for the time was come promissing her siiluer and gould . she answered ( thinking it to be Hartlay ) that the truth she had spoken already , & that she would not favour him neither for siluer nor gold : the 2 night he departed saying doe as thou wilt . the day before Hartlay his execution was a sore day vnto her , after which euery day she went to morning prayer , & was neuer troubled in the Church save the 1 day , wheron it took her about the middest of the sermon , in heaving vp her shoulders , depriuing her of her sences after the recouery of her sences , it tooke away the vse of her leggs : and thus it molested her in the Church , to the admvration of the people , about an hower and halfe . At the a●●ices at Lancaster was Hartlay condemned and hanged the making of his circle was chefly his ouerthrowe which he denyed , but breaking the rope he after confessed it . After this time she had more ease in the day then she was wont , but in the night she lay stif and stark quaking and trembling , till the day she came to Cleworth . It going thus with the. 6. at Cleworth and the. 7 at . Salford , M. Starchye according to the counsel before giuen him , procured first one preacher then an other to see them : but they knew not well what to say to their affliction . After hauing intelligence by D. Dee his butler of the like greuous affliction of Thomas Darling his vncles son , an recouery vpon the aduice giuen by my self , he requested D. Dee his letter vnto me ( though vnacquainted ) and obteyned it , wherwith he sent his owne also , which preuayled not with me . Thervppon he procured other letters wherof one was from a Iustice of peace therby , and sent the second time vnto me . Then I crauinge first the aduice of many of my brethren in the ministery , met togither at an exercise : yealded to M. Starchyes request , & about 3. wekes after went thither . On the 16. of March. 96. M. George More pastor of Cawlke in Dar byshire , and my self , came to Cleworth . VVhither when we were come M Starchy tould vs , that his sonn had bene well , about a fortnight , and his daughter 4. dayes : and surely to se to they were at that instant as well and free from any possession by Sathan , as any other : which we suspected to procede , from the subtilty of the diuel , & so it proued . Shortly after our comming , as we sat at dinner , came in Margaret Hardman and hir sister , & El : Holland on after another like players to bid vs welcom : forasmuch as no body sent for me said one of them , I am come of my owne accord . And hauing thus spoken shee was throwen backward on a forme , and so all 3. were frangely & greuosly tormented . Their faces ( as I remember ) were dis●igured , their bodyes ( I am sure ) greatly swelled , & such a sensible stiring & rumbling within their bodyes , as to ones sight and feling they had some quick thing within each of them : and not only so , but such a violent mouing there was also in their inward parts : ( especially in M. Hardman ) as was easily harde of vs that were present . I remember also among the manifold pleasant speaches they vsed , one or moe of spake iocondly conscerning Edmond Hartlayes hanging , who was thē newly executed , and it was to this effect . Do they thinke they coulde hang the diuel ? I wis no : they might hang Ed : but they conlde not hang the diuel : no maruel though the rope brake : for they were two Ed : and the diuel . By that which I hard of his fits ( wherof wee haue partly hard before ) I for my part then thought , & doe so still that in the end he who had so sweetly ( by kisses forsooth ) sent the diuel into so many , had by the iust iudgment of god , the diuell sent into him . Then harde we Iane Ashton howling , and perceiueing it was supernaturall , and hearing also other strang things concerning her , especiall ye that which was new fallen out of the swellīg of her belly wherof you shall heare : we affirmed that we thought that she also was possessed , which neither the family , nor the mayd her selfe mistrusted or feared . and it ther was cause . for besides her first taking with the hoke and the wordes Hartly vsed thervpon , and kisses before with promis of mariag ( which all were perhaps forgottē ) she was takē with barkīg as the rest were , when M Hopwoode cam to examine them . againe the children said no lesse in their fits , for when she cam in their sight they would say , come and helpe vs for thou art one of our company . And though they neither knew nor speake to any other , yet Iane they knewe , and speake to her onlye in these wordes , thou wilt shortlye come in amongst vs. And she her selfe acknowledged that som times as shecarien vp hot Ianoks , she thought that she could ihaue eatē vp a Ianoke , & often did eat much by stealth , being passyng hungry like M Byrom , and the children , who likwise were sometymes exceedinglye greedye of meate . This day also an hower or two before we came , her belly began to swell greatly , so that she compared her bellye to a womans great with child . when it abated a little , a breath came vp her throat , which caused yelling , after it fell downe into hir body like a cold stone , as it did with M By. and as sone as tydings came that we were come , presently her belly was fallne , and as litle as in former time and so continued . Not long after our comming all 7. being had into a chamber , the one of vs applyed his speach according to the present occasion : and then behold all of them even Iane Ashton , and M Starchies children were presently most greuiously tormented ▪ Yea , Satan in Iohn Starchie exceeded for crueltye . And thus they contynued all that afternoone . 3. or 4. of them gaue themselues to Scoffing and Blasphemy , calling the holy Bible being brought vp bible bable , bible bable . and thus they did a loud and often All or most of them ioyned together in a strang and supernatural loud whupping that the house and ground did sound therwith againe by reason wherof we were dryven ( as I maye say ) out of the chamber and keept out for that daye . This evening we did vse some words of exhortation , for the sanctefiyng of our selues and the family , against the next dayes seruice : immediately before which they all sent forth as they had before ) a supernaturall loud whupping and yellyng , such as would haue amased one to haue gone into the roome wher they were , but as one of vs opened his mouth they were presentlye silent and so continued . The next morning all 7. being had into a faire larg parlor , & laid theron couches , M. More . M. Dickens ( a preacher and their pastor ) and my self with about . 30. more assembled togither , spent that day in prayer with fasting & hearing the word , all the parties afflicted remayninge in their fits the said whole day . Towards the end wherof , they all of the sudden began to be most extreamly tormēted , beting vp & downe with their bodies being held by others , crying also ( 6 of them ) aloud in strang and supernaturall manner , & after they lay as dead . wherewith they which were present were so affected : that leuing that good order which all the day had ben kept , confusedly euery on with voice and hands lifted vp , cryed vnto god for mercy in their behalf , and the lord was pleased to heare vs , so as . 6. of them were shortly delyuered , wherin we with them reioyced , & praised god for the same . The first that was dispossesed was M. Byrom , then all the residu ( saue Iane Ashton ) one shortly after an other , betwen . 5. and. 6. at night . she began to be vexed by sathan about . 4 , or . 5 , in the morning and neuer had rest vntill her deliuerance . All that day she hard only a humming and a sound but knewe nothing what was said : she could thus heare but not see . Somtime she sawe & then marueyled what the company did ther , and how she got thither : howbeit she heard euery idle word that the children possessed had , she was more extreamly handled that daye then any before , though she had had many sore daies . She was euer full of payne , and it semed to her as though her hart would haue burst ▪ she strayned vpmuch fleamy and bloudy matter Lastly she lay as dead for the space of half an houre , taking no breath . Then start she vp most ioyfully , magnifying god , with such . a cherefull countenance and voyce , that we all reioyced with her , but were somwhat amazed at hir suddayn lauding of god , with such freedome & earnestnes in speach and gesture . Iohn Starchy the next was so miserably rent that aboundance of blod gushed out both at his nose and mouth . As the day before , so that day he gnashed fearfully with his teeth , he also lay as dead about the like time , soe that some said to vs , he seemeth to be dead . Then start he vp likwise on the suddain , & praysed god in most cherful & comfortable manner . And so did the rest , who also made sundry tymes greate shewe of vomyting and nowe and then vomyted indeede , somthing like fleam thick spettle . Theis . 4. especially . 3. of them vsed much light behauinur and vayn gestures , sundry also filthy scurrilous speaches , but whispering then for the most part among themselues , so as they were no let to that holy exercise we then had in hand . Somtimes also they spake blasphemy calling the word preached , bible bable he will neuer haue done prating , prittle prattle M , Hardman why lest M. More was praching vsed these wordes , I must goe I must away : I cannot tarrie , whither shall I goe ? I am hot , I am too hot . I will not dye , iterating them all . which wordes did greatly incourage vs. VVhen these 6 were deliuered , some desired to know how they assuered themselues therof , and they answered as followeth . M Byr : said that she felt it come vp from her bellye towardes her brest , thence to her throat : when it left her throate it gaue her a sore lug , and all this whyle a darke mist dazeled her eyes . Then she felt it to go out of her mouth , but it left behind it asore throat & afilthy smel , that aweke after her meate was vusauary . It went out in the liknes of a crowes head rounde , ( as to her semed ) and sate in the corner of the parlor , with darknes about it a whyle . Then went it with such a flash of fyer out of the windowe , that all the Parlor semed on fyre , to her onlye . Iohn Starchie : said it went from hym lyke a man with a bulch on his blacke very yll fauored . and presently he returned to haue reentered , but he withstood hym strong in faith . the same in effect said M Hard. Anne Starchy said , he went like a foule vgly man , with a white beard and a great bulch on his brest as big as a mans head . and straitway returned to haue reentered , but she faithfully resisted , Euen so said El. Hol. the whit beard excepted . El. Hard said , it was like an vrchin , and went through a very litle hole ( as she thought ) out of the parler , but out of hand returned a gaine in a very foule shape promising her golde , and whatsoeuer shee would desier , if she would giue him leaue to enter againe , but she yealded not . then he threatened to cast her into a pit , saying somtime thou wilt go a lone . he said also , he would cast her into the fyre , and breake her neck , but she resisting he departed like an vrchine . And thus the first dayes worke was happily ended . But behold the slight of the wyly serpent , for when we were all at rest , the sperits sett vpon the 5 little children , like so many wulues the seely Lambes . the poore children being newly recouered , and suddenly inuaded , wereso frighted that they clasped fast about their middles that lay with them and hid their faces with ther bed clothes . M. Dickons was called down who comming saw them resisting , and encouraged them to standfast neuer to yeald , but to pray and resist with faith . & shortly they were well and fell a slepe . The next day we inquired how the were assalted . M. By. said it cam to her like an vgly black man with shoulders higher then his head , promysing her enought if she wold consent , and that he would lye still when she vtterly denyed him and prayed against him , he threatned to cast her into apitt as she went home . But when she resisted he cast her to the ground , and departed twise as byg , and foule as hee came , with two flashes of fyer , one before & another after him , making a noyse like a great wynd among trees . She was not assaulted at midnight with the 5 but after supper before she went to bed . Iohn Starchy sayd he came in the former likenes , making many large proffers , baggs of gould &c. But when he sawe he nothing preuayled with sugred wordes , he vsed terrible menaces , saying he wold breake his neck &c. Anne Starchy said he came in the former likenes . M. Hard. said he came in the same forme he went out proffring golde but she refusing , he threatned to breake her necke , cast her into a pyt , and drowne her and so departed . El. Hard. said he came like a beare with fyer in his mouth wherwith she was so terrifyed that she lept quite out of her bed , and rann from him , she wist not whither : but one of the company stayed her . Then he desyred her to open her mouth , as he opened his , shewing her two bagges , one of siluer an other of gold , promising her 9 times as much but not preuayling he ran away as a beare that breakes loose from the stake when she was layd downe and prayed , he came agayn like an ape , promising her golde &c , at her pleasure . Then he menaced to cast her out of the windowe , and into the fyer if euer she stood neare it , and so departed : very foule & with an horrible scryke . El : Hol. said he came like a great beare with open mouth vpon her , & presently turned it selfe into the similytude of a white doue : but shee resisted , and it departed . Thus we haue hard of the dispossession of 6. & what thinges fell out therein , as also presently after the same : it resteth that we conuert our speach to Iane Ashton the 7. Sathan vpon the aforesaid day towardes euening put her to extreame payne , and continued the same longe very neare 2. houres after their deliuerance , intising her to say he was gon and to make shew of welfare , promising that he would not molest her at all . She to be at ease consented , and pretended in wordes to be as well as the rest , but we thought otherwise , because the signes of dispossession were wanting . After she had herein yelded to the diuell ( which she concealed vntill after her deliuerance ) she was as free frō any vexation by him as the rest : notwithstanding we prayed or shee prayed : wheras before for 3. houres togither , her fyt beinge ended the shortest prayer that might bee being vsed , she wold be in an other most greuous to beholde . All night shee was very well , the next morning also , vntill we 3. ( who were to be leaders that day also , in that holy action we had in hand ▪ hauing shut our dore ) had cast doune our selues before the throne of grace , to craue the direction & assistance of gods spirit in the worke we were to enter vpon this ) I say ) we had no soner don , but behold the chamber wher we were , yea the whol house did ring of her a gaine , wherby we were not a litle comforted & incouraged , to enter the second tym into the feild . for therby we were assured , that we were not deceiued , and that satan was certainly in her . after we can downe into the parlor , whether many more resorted that day then the other to the number of about 50. we all being exercised as the day aforesaid . This morning she was sore tormented . she often semed , to vomyt vp all , and it got vp only alitle , fleame . and when shee hanged downe her head to vomyt , often the sperit would all to shake her as an angrie mastife a litle cur dogg , so that after her deliuery she was very hoarce & weake . About on of the clocke she being very extreamly tormēted , fel a wepīg that teares , trickled downe , & after lay as dead alitle space reuerting she said , he is gon , and gaue thanks for her deliuerance . it went out like a great breath , vgly like a toad , roūd like a ball & within an houer after it returned like a foule big blacke man , but she resisted , & it departed . when we saw clearly that she was dispossessed , we asked her why she dissemled the other night . she told vs that the said euening it was com vp from her belly to her brest , thence to her throat , wher it held her as at her first takīg , thence to her head . then she said , it desired her to tell vs that he was gon , & promised her not to moue or hurt her , & that she should lack nothing , why said we , would you harken to the deuill ? because ( said she ) I was very sore , and he promysed me ease , but he hath deceaued me . quoth M Dickons beleue the deuil againe . beware of lying , he teacheth to lye , and you are taught for lying . This day & 2 or 3. following , the vncleane spirits returned euer & anone in visible formes vpon all 7. throwing some of them violently downe before vs all , depriuing others for a little space of the vse of sō member of thir bodies , as arme or legg : sekīg also both by godly promises , of siluer , gold , silks , veluit , which they thought verily they saw ) & such like , & fearful threats their consents to reēter , without which it should seeme satan cannot reenter , though he cane first enter . But from giuing such consēt and yealding vnto satan therin god in mercy keept 6. of them : who since that tyme ( praysed be God therfore ) were neuer more nor lesse , they nor any of them molested by satan vntil this day , neyther it the 7 Iane Ashton vntill a good space after , when she leauing M Starchies house , went and dwelt in a place of ignorance & among papists , & became popish herselfe , as I haue hard . for which opertunitie & aduātag the deuill watching , & noe doubt compasing , he then recouered her , & now dwelleth their whos 's last estat with Kat : wrights & Will. Somers , shall be worse then their first . Here followeth , the story of William Somers . THE HISTORY OF SOMERS . William Somers of Nottingham . now about the age of 22. yeares , sonne in lawe to Robart Cowper of the said towne , and by trad of life a musitian : about 8 or 9 yeares past , as he iournyed from Bellyn in the countie of wigorn , ( wher he then dwelt with one M Anthonie Brackenberie to Bramsgroue , a market towne in that shire accompanyed with an old woman dwelling in the said Bellyn , found an hat with a copper band . the woman requiering the same , he gaue her the hat though vnwillingly , but the band he vtterly refused to giue , suppossing it to be of gould . wher vpon she threatning him said that it had bene as good for him to haue giuen it her . After this in the night he saw a strang light in the chamber wher he lay , which cast him into a great feare . and thus he continued frighted for a time . shortlye after M. Brackenberic his master remoued to Holme , neare to Newark vpon trēt in the countie of Nottingham being ther sēt about his masters busines vnto Newark in the way as he wēt thither , he was suddēly throwne into adicth , som 8 yards distāt from the high way wher in he wēt . after he had layen ther a certaine tim , he got vp & wēt forward in his iourney , but by that he had gone a very little way further he was taken agayne & cast into a throne bush about 60. yards distāt from the high way : but how he cam into it , or the ditch he knew not . in these two places he lay for the space of som 4 houres , as he perceiued after by the tyme of the day . notwithstanding this let , to Newark he went. when in his returne he drewe nere Holme he begane to be sicke . from sicknes he came to carie himself after that strang manner by fyts , that his master supposed hym to playe the counterfeite , and theirvpon he whypped him . But notwithstanding all the whipping was vsed ( which he felt not at all ) he continued after that same manner , and was more stranglie handled euery daye then other . at length it well appeared to be some strang visitation and hand of God whervpon his master procured on in the ministrie to come to him , he being for the space of 3 weekes or ther abouts a continuall trouble , and his master not knowing by what meaines to procure his amendment : sent him accompanyed with 3 persones to Nottingham to his mother being then a widowe . whilste he was at Holme he hard somthinge say vnto him , that vpon such a day he would leaue him , & not com vnto him ( soe far as I remember he said ) vntill the end of 6 yeares . Now after he had bene about 5 weekes at Nottingham afflicted after his accustomed and strang manner , and that the said apoynted day was come , he indeede amended in the iudgment of man , and soe continued : insomuch that shortly after he was bound prentise to one Thomas Porter of Nottingham a weauer and musition : who after gaue ouer his trade of weavinge ▪ and betooke himselfe wholly to the other , from whom the said VVilliam Somers did twyse rune awaye . About the 20. day of March. 1596. his aforesaid maister Thomas Porter sent him to Walton in Darbyshire the now dwelling house of Sir William Bowes to asister of his wife 's there named Mary Milwood . In his going thither ther met him in Blakewell more at a deep colepit hard by the high way side , an ould woman ( as he thought ) who asked him where he dwelt and whithor he was going , without any more wordes . About a myle & half further ( he hauing gon forward a iournying pace without stay ) * she met him agavn , and passed by him with out any words . The next day he retorning from Walton homewardes . she met him at the aforesaid pyt , and asked him how he did ? saying further , I must haue a penny of thee . he answered , that he had no monney , Thou hast ( quoth she ) Mary Millwood gaue thee . 2. pence , I will haue a penny of it or I will throwe thee into this pyt and breake thy neck . Herevpon for feare she giuing him 2 pence he gaue hir 3 pence which indeed had ben giuen him by the said Mary . After this she put hir hand to a bag she had about hir , and taking thence a peece of bread with butter spred on it , bad him eate it . He refusing she threatned hym againe , to throwe him into the pyt , and breake his neck , if hee would not eate it . whervpon ( greatly against his wil and for feare ) he did eat it , and in the eating it semed to him as sweet as any honney . She said moreouervnto hym Doest thou not knowe Katheryn Wright ? no quoth hee , she is my neighbor ( said she ) and shee and I will come to Notingham one of theis dayes , and see how thou doest . Then a catt ( as the boy thought ) leapt vp into her bosome , the which she imbraced , and with hir armes claspt it vnto hir , and thus they parted each from other . About the begining of October . 1597. the said Somers ( being at Nottingham in the house of his maister Thomas Porter did vse such strang and ydle . kinde of gestures in laughing , dauncing & such like lighte behauiour , that he was suspected to be madd : sundry times he refused all kynd of meate for a long space togither , insomuch as he did seeme therby to pyne away , somtimes he shaked as if he had had an ague there was hard a strange noyse or flapping from within his bodye he was often seene to gather himself on a round heape vnder his bed-cloathes : and being so gathered to bounse vp a good height from the bed , also to beate his head and other parts of his body against the ground and bedstead in such earnest manner and so violentlye that , the beholders did feare that thereby he woulde haue spoyled hymselfe , if they had not by strong hand restrayned hym : and yet thereby receyued he no hurt at all . In most of his fitts he did swell in his body and in some of them did so greatly exceede therein , as he seemed to be twice so byg as his naturall body . Oft also was hee seene to haue a certayne varyable swelling or lumpe to a greate bignes swiftlye running vp and doune betwene the flesh and skyn through all the parts of his body : and many tymes when that swelling was , theis or the like words were hard out of his mouth . I will go out at his eyes or eares or toes at which speaches the said swelling euidently appearing in such partes , did ymediatly remoue and vanish away . This swelling did not only run from eye to eye , from cheke to cheke , and vp & doune along still in the body : but besides being now in the one leg presently it wold be in the other , and so of the armes in like manner : & looke in which arme or leg it stayed ( as often it did for a certain space ) the same member was innexible and excedingly heauy as it had bene somuch iron . Thus it went with him though not in al , yet in mani of his fits wherīouer and besides these things , he was strangely handled : for suddenlye ( if he were standing when the fyt came ) he wold be cast he●dlong vpon the ground , or fall doune , drawing then his lips awry , gnashing with his teeth , wallowing and foming . In sundry of his sits he did vtter so strang & fearfull scriking as cannot be vttered by mans power ; and was of such strength as sometimes 4 or 5 men though they had much aduantage against him by bynding of him to a chaire , yet could they not rule him : and in shewing that strength he was not perceyued to pant or blowe , no more then if he had not strayned his strength , nor strugled at all . Sometimes he cryed extreamly , so as teares came from him in great abundance : presently after he would laughe aloude & shrill , his mouth being shutt close . And being demaunded concerning those accidentes , he protested he knewe of no such mater , neither felt he any payne . Moreouer , he was often times cast into the fyre some bare part of his body also lying in the fyer : and yet was not burned , and somtimes cast violently against the ground , & agaynste the wall or poastes of the house without any hurt of his body , & did many wayes seeke to destroy himselfe : by reason whereof they were driuen to take away his knife , gyrdell , garters &c. yea with the sheete of his bed he had like to haue strangled hīmselfe . wherevpon as also through the increasing of his fits they were constreyned to watch hī continually euen day & night . His behauiour generally towardes all that came , was very pleasant , most impudent also & shamelesse with much vncleannes . His speaches were vsually vaine , deliuered in very scoffing manner , and many times filthi and vncleane , yery vnfit once to be named , or blasphemous swearing most fearfully , vsing one blody oath after other : sometimes saying I am god & somtimes there is no god . Being moued to say the lordes prayer , when he came to thes wordes leade vs not into temptation . he would say leade vs into temptation : diuers fond speaches did he vse to interrupt them that prayed for him . Many strange speaches also were vttered by him , not in his owne name , but as spoken by an euill spirit possessing him : vpon occation of some question or speach vsed by some in ther simplicitie & ignorance : as that his dame had sent him , that his name was Lucye , that he was king , that he was prince of darknes . you thinke I haue no power of him , yet I can vse his tongue , his teeth , lyppes , handes , legges , his bodye and all partes of him . and as the spirit named each part , he vsed it . and this speache with the action was verye common . was I ? ( said he to one Iohn Wiggin ) neuer in heauen ? yea quoth he , but God for thy pryde thrwe thee downe into hell there to remayne . One Iohn Sherwood charging him to tell who sent him thither , he answeared a woman . he charged him againe to tell wher shee dwelt : he answeared in Worcester shire . whether is shee liuyng or dead ? dead said he . wherfore did shee send thee ? for a hatt and hat band . Then the boye when the fite was done was questioned with , concernynge these thinges : wherevnto he returned for answeare that which is set downe in the beginnynge of this storye , which he had concealed vntyll that tyme. Herevnto I myght add certayne direct answeares he mayde in lattyn to those speaches , which in lattin were vsed unto hym , a little greeke also he speake , beynge ignorant in those Languages , altogether in the one , and vnderstandyng little or nothynge in the other . In goyng thus with the boye , I was importined in his behalfe , first by two letteres , after by another from the Maior , and theirevpon I went vnto hym . As when and about the tyme I condisended to goe ( beynge 14. myles of hym ) he speake theirof to them which were about hym : so when I was come to Nottingham , he instanstlye tould the same , and foretould my comminge vnto him when I drewe neare the house , as he had also foretould M Aldridge ( the preacher of the towne ) his comming at sundrie times . Towardes that evening I came being the 5 of Nouember , he seemed to be sicke , and his sicknes greatlye to increase vpon him , soe as they feared he would haue dyed , or had bene dead , for he laye an hower with his face and handes blacke , cold as ice , noe breath being perceiued to come from him . whervpon I was noe soner light but tydinges hereof was brought to me , by one of they neighbour women Ioahn Pye by name , who came purposlye from hym to signifye the same vnto me : to whom I answeared , yt was the mere acte or operation of the Deuyll , and that the boye was nothinge lesse then either dead or in daunger therof . Forthwith with her I went to hym , whom wee Found verye liulye and in one of hys accustomed Fytes , manye beyng present with hym . My speach I caried for a season doubtfullie ▪ but after a while perceiuynge how it was with hym , I dyd assure hym that he was Possessed , and had in that bodye of his a deuill , and withall did soe frame the wordes of my mouth , as might best serue to prepare and stir him vp to a sperituall fight against satan , or resistance of him in faith . This euen●g he acted many sines , by signs & gesturs most liuly representing and shawdoing them out vnto vs : as namlye brauling , quarriling fighting , swaring , robbing by the high wayes , picking and cutting of pur●●es , burglarie , whordom , prid both in men and women , hypocrisie , slugishnes in hearing of the word , drunckennes , glotinye , also dauncing with the toyes thervnto belonging , the manner of antique dances , the games of dicing and carding , the abuse of the viole with other instruments at the end of sundrie of these he laughted excedingly , diuers times clapping his handes on his thighes for ioye : and at the end of some of them , as killing and stealing , he shewed how he brought them to the gallowes , making asigne therof . during this time which continued about an houre , as he was altogether silent , so was he most actiue , though his eyes were closed , and in many things he did , ther was great and necessarie vse of sight . In a word , these thinges were in such liuly and orient coloures painted out ( as I may say ) vnto vs that were present , being to the number of some 60. that I for my owne part ( and I am perswaded the rest of the beholders are of my mynd ) doe verily thinke , that it is not in the skile and power of man to doe the like . whilst we were recommending him and his greuious estate to the Lord , and intreating his maiestie in his behalfe , he vttered these wordes , I must begonne . The next daye being the Lordes day I came not at him vntil about 3. a clocke in the afternoone , ( finding company with him ) at which time I vsed some speach , wherin I indeuored to prepare both him & his masters familye , as also his parents ( whom that iudgment principallye concerneth , ) vnto the holye exercise the daye after to be performed . Towardes evening much people resorted to the house , then some words of exhortation were vsed by my selfe , for the sanctifiyng of soe manye of vs , as whose spirites god should stir vp , to ioyne in that solemne seruice and worship of god to be performed on the day following . as the night and day before he had litle or no rest from satan aff●cting him : so this evening & all the night long he hand led him more extreamly then before at this time amōg other things the spirit retorted his tongue into his throat . and this he did often , whervpō many loked with a candle into his mouth , wher the could se no tongue nor part of it , only in his thoat they beheld the root therof . he vttered often thes words , for corne , for corne , with a fewe more thervnto appertainīg , notīg the vnsatiable desier of gaine or r●aysing the price of corne in corne mē . this night was spēt by som well disposed people in reading & praying . this euening I requested the minister of that congregatio M Aldridge & with him on M. Aldred & M. Halam Pastors of 2 seuera●l towns neare adioyning vnto Nott. to ioyne with me on the morrowe , in the ministratiō of the word and prayer , whervnto the condiscended . And this I did the rather , that therby I might proclayme and make knowne vnto all men , that as I haue no speciall or greater guift herein then the rest of my bretheren : so neither doe I arrogate , or challenge any such thing to my selfe . In the morning ( being the 7 of Nouember ) many of vs were assembled together in the next conuenient and seemly roome to the place of his abode . The boy was brought with strang and fearfull scrikings by . 6. or 7. strong men , who had all of them inough adoe to bring him and layd on a couch in the midst of vs. M. Aldridg began and after prayer proceded to the interpretation of the. 4. of Hos . the two f●ste verses . when he had finished , my self intreated of that story set doune in the. 9. of Marke , from verse . 14 , vntil the 30. wher the father bringing his possessed child to christ to be cured , had him healed accordingly . All this day he was continually vexed and tormented by Sathan , hauing little or no rest at all , so as the same for vexation by the spirit far exceded any of the dayes before . His tormentes in his fittes were most greuous and feareful to behould , wherein his body being swelled , was tossed vp and doune . In theis fits his strength was very great so as being held doune wi●h 5. strong men , he did notwithstandinge all their strength against their wils , rise and stand vpright of his feete . He was also continually torne in very fearful manner . and disfigured in his face : wherein somtimes his lips were draune awry , now to the one syde now to the other : somtimes his face and neck distorted , to the right and to the left hand , yea somtimes writhen to his back : somtimes he thrust out his tongue very far and big , and somtimes turned backwardes into his throat , gaping so wide that we might afar of perceiue it : now he gnashed with his teeth : now he fomed like to the horse or boare , roping doune to his brest , notwithstanding there was one purposely standing by with a cloath euer and anon to wype it away , not to say any thing of his fearfull staring with his eyes , and incredible gapinge : This daye notwithstanding he was so held as is aforsaid , hee went about to haue choaked and so destroyed himself : speaches he vsed non , saue once in a great voyce , corne , and when I applyed that speach of our Sauiour , all things are possible to him that beleeueth he vsed theis words thow lyest . Diuers times he scriched or cryed aloude in astrange and supernaturall manner : somtimes he roared fearfullye ly●e a beare , and cryed like a swyne . Towardes the evening as I was treatyng of these wordes , then the spirit cryed , rent him sore , and came out , and he was as one dead , insomuch that manye sayd he is dead , the boye was rent sore indeede , cryed and that a loud . Then they people which were present , as men astonished and with the greuyoues sight and crye vnspeakeable affected in the boweles of compassion towardes hym , breakyng ther hitherto continued silent , cryed out all at once : as it were with one voyce vnto the Lord , to haue mercye vpon hym : and within a quarter of an hower ( they and he still cryinge aloud ) he held downe one a bed by 5 men , and offering as though he would haue vomyted , was one the sudden violently cast , & his body therwith turned , so as his face lay donwards to the ground & at the beds fete , & his backe vpward with his fete on the beds head , & thus he lay as if he had ben dead for a seasō . Thus we haue hard not only how it wēt with Som. in the tim of his possession , & at and a litle before his dispossiō , but also how & by what meanes I came vnto him , & being ther , caried my selfe in this present action . Accordinge now to that in the gospell , when the vncleane spirit is gone out of a man , he sayeth to himselfe , I will returne into myne house from whence I came , &c. it fell out here , for the vncleane spirit being gone out of Someres , returned and sought to enter againe into him . And as for the compassing of his former habitation with the 7 in Lanchashire he visiblely appered vnto them , & for a season molested them in thire bodies : even so did the spirit with Somers . The same night he was dispossessed , as he lay in his bed , a thing like a rat patted one his mouth , and after crept doune along on his body , vntill it came to his priuye partes , from whence it vanished away . Thus did the spirit many times and sundry wayes , and about a quarter of a yeare after , recouered him and entered againe , as appereth by the signes of possession , whervnto some of the 17. witnesses after mentioned haue deposed , as appeareth by the depositiones of diuers , if the tyme when the thinges wear done which they deposed be obserued . After this satan drewe the boy also vpon whom the worke was wrought , to confese and affirme that he had dissemled . And to bring this to passe ( which passeth whatsoeeuer else could be imagined , to perswade the world that he counterfeited ) the old serpent so ordered the matter , that he was charged to haue be witched on Sterland to death , & brought theirvpon into the towns haul before the magistraits , by the meaines & procurement of M. Freeman , Sterlands wife & som of her neighbors cam with an accusatiō of witchcraft agaīst him , to wit , that vpō such a day in Not. market Som. should tread on the hele of the said Sterland whervpon he should presently fall sicke , and dyed 4 or 5 dayes after . Her neighbours they witnesed , that Starland being dead , his heele locked blacke , or some such thing : Herevpon Som. was commited to prison , but a litle after bailed . Not long after this , these magistrats , ( under couler to fyn●e out this counterfeting ) tooke this witch ( forsoth ) & it percase a counterfeyte , from his parents , and commited him to their house of correction , called St. Iones , & their to the costody of 2 most leud fellows : which no sooner had him , but forthwith about thire worke the went : the one Iohn Couper threatning to whyp him , the other Nich. Shepard to pinch him with pincers , therby to drawe him ( indeed ) to confesse , that he had counterfeited , as appeareth by thire depositions . besides , the aboue named Nott. magistrats promised him 10. l. and that he should set vp any trade , so that he wold confese his dissemling , as M Iakson Alderman confessed in the towne haul before manye , but this said he , they did in policy . Lastly the deuill himselfe visiblie appeared vnto him ( as experirence hath taught he doth vsually to those that he possesseth ) promisyng and threatning , and all to compase his confession , which by these meaines he effected . VVhen Som. had bene at St Iones vnder the custodi of his said kepers , about 3 days , & all those meanes you hereof vsed ▪ for the compasing of a confession of counterfeiting , he acknowledged that he had counterfeited , & therwithall was freed from all vexatiō in his body by the deuill , ( then repossesing him ) which immediatly before and till then al the tym of his repossession he had tasted , and many others beheld . The case being thus , my selfe with others thought good , to procuer a commission from the Arch B. of York , for the examining of such as had sene So. do or suffer , sūdry things impossible to be counterfeted , for it was thought , that the depositions of men would be auailable to ouerthrow this wretched confessiō of his , whē percase the bare assertions of men would not . to this end a comissiō was graunted & directed to Io. Therrald esquire ( then ) high sherife of the counti● of Nott. S. Iohn Byron knight , Io Stanhop , Rob Markham , Rich. Perkins Esquiers , Pet Clerk Mai of the towne of Nott. M Walton A●chdeacon of Darbishire , Miles Leigh officiall of Not. Io. Ireton , Io Browne , Rob. Evington , & Tho. B●ulton , ministers & preachers of God word . These comisioners vpon the 20. of march 1597. examīed 17. euery of which deposed more or les to som thīg don or suffered by So. which nether natur nor art can compase ▪ as apeareth by ther depositiōs now in prīt . this don So. himselfe was caled before the comissioners , & he who for the space of a moneth before , even from the tym he said he counterfeited vntil that present , had not at all ben vexed by satā in his body , as if he had had no such gesse nor inhabitāt no more then any other , ( which cam frō the subtelty of the diuil , was viol●tli throwne doune , even as he was facing out his counterfeiting ▪ & so oft & miserably tormēted by the diuil , vntil both him selfe to the comssiōers acknowledged , that he had not counterfited & the greatest contēder for counterfeitīg , & enimy to the said worke of god , M Wal. Arch. of Dar. & a comissiōer , that it was the finger of god . the diuers fits he had in the presence of these comissioners , besids the great violence offered vnto him , he was in the first of them , thruste deepe into the hand & leg with pins , but stirred not therat , neyther did any bloud issu at either of the places so pricked . The said fit ended being demaunded what he had done ▪ as also what had bene don vnto him ? he knew not of any thing , more or lesse . At this time also his two kepers were enamyned , who for all their minsing acknowledged that on of them threatned to whypp him , the other to pinch him with pincers , which he called knipknaps . Thus the matter being manifest to the comissioners , partly by the depositions of men , partly by that themselues sawe and partly also by the confession of Som. himself , they surceased to examine any further , and shortly after togither with the sayd depositions , retorned to the Arch : B. of Yorke , no counterfeytīg . Now was Som. taken from his aforesaid kepers , & committed to the custody of one Edmond Garland where he was continually tormented of the diuel , & that more fearefully then euer before : wherby his repossession & the lurking of the spirit was euident . Confessing now that he neuer counterfeyted , ( which also was manifest to those that beheld his vexation by sathan ) & being thervpon demaunded , why he had before affirmed the contrary ? as in wordes he rendred the reason thereof , so in writing himself set downe the same in these wordes folowing : which vnder his owne hande is yet to be seene . Being at Sainct Iones there came vnto me a thinge like vnto a dog , and said vnto me , and if I wold consent vnto him and say that I was a counterfeite , he wolde give mee a bag of gould , and if peeces : and if I * woulde I should do any thing that I would tak in hand , and he wovld com to me lik a mouse , and helpe me . And then came to mee a thinge like an asse , & said that if I wold not say that I was a counterfeyt , he wold cast me into the well , and so went away , And Nicholas Shepheard said and if I were in a fitt againe , he wold fetch a paire of knipknaps and a rope , & he woulde make me confese , or els hang me , & Iohn Cowper & Shepheard said , and if I wovld say that I was a counterfeyt , that Maister Maior & the Aldermen would giue me tenne pounds & I should set vp any trad that I would and I had better say , that I was a counterfeyt and liue like a man , then to haue nothinge : for if I should say that I were not a counterseyt , & goe into the clergies hand , I should hau● nothinge . Somers being at Edm. Garlands was daylie in greuous manner tormēted by the diuel , oft cast into the fyer , but not burnt : and to let his other vexations go , was of extraordinary strength and supernaturall knowledge : wherwith was made manifest that he was reposessed notwithstanding no such thing had appeared for the spāce of a monneth before . But by that he had bene about , 10. dais at Ed : Garlands the Maior with some of the ▪ Aldermen & M , Will : Gregory the towne clarke who at satans discouery before the , 12. commissioners were greatly abashed and confounded in them selues gathered hart to themselues and incouraging one another , they sent and procured that whereby they gott Sommers into theire owne possession agayne , and this doubtles they did the more speedily , for that ( as I take it ) they hard that we were purposed now to haue vsed the meaines for his dispossession publicklye in the Church , which they sure feared would haue turned to ther great shame , who had soe hotly and openly contended for counterfeyting , They noe sooner had him but he was at quyet , as if he had bene a counterfeite indeed , and nothing lesse then a deuill within him . About a weeke after , ( the assyses being at Nott. ) before the Lord Anderson , Somers was called , said he had counterfted , & being commaunded by my Lord Anderson to do his tricks as some call them , he thrwe himselfe downe : and then the spirit trifled , and so caried himselfe , as might best make to perswade those present that he counterfeited : and it so as theirin ( through the ouerruling hand of God , their was sufficient to kepe man from that perswasion . for since twife in open court at Lambeth , by two no mayne aduersaries then present , it hath bene said , although to another end , that one of his leggs were as heauie , as if it had bene irone . shortly after to London he went , and dwelt with a barber in Eastsmithfeild , from whence he went to the Bishope of London : wher after he had bene about a month , & my selfe somwhat longer in the Gathouse for herisie , he proceeded further , & added this to his former iniquitie , that I had taught him to counterfeit : which accusatiō hath bene in such sort pursued against me , as is shewed in the seuerall treatises published by some frendes to the cause ▪ the other charge of herisie for which I was sent to prison ▪ as appeareth by the warrant ' lyinge in the dust , neuer word beinge spoken therof vntill this daye , no not so much as the herisie or heriticall opinion once named , that I should hold and mayntayne . FINIS THE DOCTRIN OF THE POSSESSION AND DISPOSSESSION OF DEMONIAKES OVT OF THE VVORD OF GOD. PARTICVLERLY APPLIED VNTO SOMERS , AND THE REST OF THE PERSONS CONTROVERTED TOGETHER . with the vse we are to make of the same . We haue hard in the former treatyse of 8. Persons that weare vexed with euill spirits , viz. 7 in Lanchashire , and one at Nottinham : and of diuers strange actiones or passions done or suffered by them . Now that the glory of God , & the edification of the christian reader , ( which two thinges only I haue aymed at : in the publishing of this story , ) may be the better furthered therby . I haue thought it necessarie to treate of these 3 thinges . 1. that all those persons were indeed possessed with vncleane spirits , and did not counterfeit apossession , as is affyrmed by some . 2. That they were all ( vndoubtedly ) dispossessed , and that by prayer and fastinge , the meaines which God hath thervnto apoynted . 3. what is the holy and right vse we should all make of this rare and great worke of God : which euery on should specially in the reading hereof ayme at , though it can not be attained , without the certaine knowledge of the two former poyntes . 1 That they did not counterfeite a possession , but were verily possessed with vncleane spirites . I doe not say with the poet , felix qui potuit rerum cognoscere causas he is a happie man , who can find out the causes of things : but this I affirme , it is the parte of a wyse man , to search out the cause of a thing . He therfore yea he onlye shall carrye hymselfe wyslye in the present controversie we haue in hand , and iudge aright therin , who shall laboure to find out the true and proper cause of those strang accidents , whereof a true reporte hath bene made in the former treatyse . I wyll not stand here to iterate and heape vp those strange things which are before specyfyed , all which may be referred either to ther extraordinary and supernaturall strength , or their supernaturally knowledgd , or their extraordinary and supernaturall actions or passions of their bodyes : only in the spirit of meeknes and with all humilitie , I demaund of them which deny and call in question or doubt of their possesion , whence or from what cause the actions or passiones acted or suffered by them came ? can theire any naturall cause be giuen of them ? or is there any thing in nature that might send forth such effects ? verilye , though yt myght be graunted of some of them , yet vndoubtedlye it cannot truly be affirmed of all : but that some of them are not humian * but it cam from som other thing then the nature or industri of man And what should that be but wicked spirits within them , according as in times past it hath bene with others in the like case ? except we will be so grosse as to imagine , either that God wrought them immediatly , without the ministrie of any creature , or by the seruice of an elect Angel : neither of which can possibly be , considering theire vanityes toyes and fooleries , the distorting and dissiguring of ther faces , with other accidents of that kind , and the vncleane & blasphemous speaches aboue mentioned . On the contararie side they all well be ●ee●e the vncleane spirit , and sute exelentlye with his nature , and therfore make greatlye for confirmation of their possession . If any graunting that these things were done by wicked spirits , shall saye that it followeth not theirevpon that the spirites were in them and so possessed them . * I answere that a spirit without man may diuers wayes greatly trouble and afflict him , as by sightes and visions , yea even in his body , as he did Iob. So likewise after the deliuerance of the aboue named persons ( as also of on Thomas Darling aboy not long since dispossesed , dwelling in Burton vpon Trent , in the countye of Stafford ) they spirits in their returne to repossese them , did many times and sundry wayes ( that by fearing , astonishing , and threatning of them they might prevaile ) mightily molest and trouble them . * But that the diuil beīg without mā , can rule & dispose of the whol body of man , and euery part therof according to his pleasure , as he dyd with these , and doth with all those he posseseth , it is absurde to affirme . For what more can satan doe to the body of man , then rule and torment it thus in the inward and outward partes , and in euery parcell and member theiro● accordinge to his lust and pleasure ? the which if he could doe being without , he would neuer desier nor seek entrance into man to posses him the which no man will deny but he doth . for what would his said entrance advantag him to the hurting or tormenting of man in his body , more then his being without him . Secondly satan being without man , can not cause or send forth those effects ( which are indeed signes of possession ) wherof we haue hard before , & more shal be spokē afterward , because then god should haue left his church destitute of all meaines , wherby to discerne of possesion which can n●t be , the wisdom of God considered on the on sid , and the necessitie of man to be directed herein , on the other . Againe if it were true that the euill spirit could so torment a man on euerye sid being without him only , how could the common people among the Iewes haue knowne when men were possesed , as it is euident by the * gospell they did ? for it is certaine that by no other meaines but the manner of their handling , or vexation by satan they knewe it , as a● may partly appeare out of the 9. Cha●t . of Marke . now might not this same obiection as well haue bene obiected vnto them : as it is against vs at this present , The deuil by some outward operation can do all that which leadeth you to thinke that such and such are posesed , you may therfore erre and be deceiued in so thinking and affirming . But it hath bene obiected that these things came , though not frō nature , yet from the corruption of nature , in that they were counterfeytes . I answer , that he which well considereth of the strange accidēts whereof we haue harde , may easily perceaue that there are manye particulers there mentioned , which can not possibly be donne by any arte or skil of man ▪ but that they far surpas his cunnīg & all humā power . It can not be then that they counterfeyted . If any man shal doubt that the history is not truly reported by me , lett him consider that there hath bene that course taken in these treatises , which hath bene euer thought best , and most likely to procure credit to any story . For herein we haue obserued all necessary circumstances , the persons which were thus afflicted , the time when , the place where , and hereafter sundry of the witnesses before whome these things fell out shal be produced . If I only had bene a witnes of these thinges ▪ though I might happely haue made report of them to some of my acquaintance who knew me to be one that through gods mercy haue learned to make conscience of a lye : yet should I haue bene afrayd to haue put them in print , for so many to reade and vnto whom I am altogeather vnknowne . But seing that these things haue not bene done in a corner , but in places that are populous and famous inough , not beyonde the seas , but in such parts of our owne land as any man that is desyrous to search out the truth in this matter , may either go to thē him selfe , or receiue certaine intelligence from thence without any greate trouble , before such witnesses of whom mani are well knowne to be of such integriti , as they wold not be corrupted , & of such wisdom as the could not be deceiued , specially vsing so many meanes as they did to try and boult out the truth : further that not the witnesses onely but also the parties themselues which were so possessed are aliue and lastlie that there are such a cloud of witnesses , euen hundreds , whereof sōe 30. vpon their corporall oathes haue deposed the impossible thinges to be counterseyted , which we haue reported of Somers : If any man ( notwithstanding these helpes against his incredulity herein ) shall stil either deny or doubt whether this matter of fact hath bene trulie reported . I see not why he may not as well deny or doubt , whither any thing be true that is written in other stories : yea much better may on call in question almost any other human story : considering that thos parties whome histories past conscerne are deade , but these aliue , & their histories are not deposed vnto , at least by so many witnesses as and no maruell for they were possessed with a legion of diuels , and this child with one only . The 14. marke of one possessed is , that they are depriued of theire sences , internall and externall . The first is euident by this that the man out of whome the diuels were departed is saide : to sit at the feete of Iesus cloathed and in his right mynde : he was therefore out of his righte mynde when he was possessed , which is further confirmed in that he did weare no cloathes in that he did shun the society of men abydinge in no house , but in the graues , in that both night and day he cryed in the mountaynes , and in the graues , as also by the speaches which vpon the sight of Christ , he or rather they being two ( as appereth by Mtthew ) vttered saying or crying with a loud voyce : what haue we to doe with thee Iesus the sonne of god ? I charge thee by god that thou torment mee not which they would neuer haue sayd , had they had the vse of their vnderstandinge . And least we shold imagine that it was thus only with these two posessed with a legion , we must remember that these and such like speaches or exclamations arguing a depriuation of vnderstanding , were vttered by some other also possessed , which for the sāe reason were likewise depriued of theire internall sences . Euen so it was with these persons for had they in Lancashire bene in theire righte myndes , they would neuer haue spoken so malepertly in theire fits as vsually they did to those that were then present , especially to Maister Starchy ( whome commonly they called goodfellowe , all their speaches also in a manner suting with that tytle ) and Mistres Starchye whose owne childe called her whoore : neither would they euer in the presence of so many , and euen then when the holy scriptures were in handling haue spoken so filthily as it is a shame to name : or so blasphemously of the holy , byble , calling it often tymes and that aloude bible bable , as they did : nor 3. or 4. of them in theire whispering speaches actions gestures , and countenances , haue at that time and duringe that holy action carryed themselues so wonderfull vainly as they did and Iohn Starchy sometimes ( as we haue heard ) in byting , or snatching at euery one that was neare him , throwing what came to hys hand at whomsoeuer , shewed himselfe therein for the present to be mad . Heere we may remember to the same end , the monstrous blasphemy of Somers and his strange and vnnaturall vndeannes especially in acting the syn of whordome in that manner he did , and that in the presence of so many : also his filthy and abhomynable carriage of himself with a bitch before diuers , which he did after his repossession . Hither also refer the vyolence he did to his owne body , and the light behauiour he vsed in the begining of his possession in dancinge laughing &c : wherevp●n he was suspected to bee out of his wittes . Finally it is hereby euident that neither they , Darling , nor Katheryn Wright had in theire fits their vnderstanding , because they knew not what they said or did , nor what was sayd or done by others . Indeede out of their ●its those which are possessed haue the right vse of theire mindes , but in , and during the same they are altogither ordinarily de priued thereof , as hath bene shewed . Yf it be said that these actions & speches came from the diuels within them I answer that that is most true : yet forasmuch as it seemed to men otherwise , & so they seemed to be out of their right myn●es thervpon they are said so to be . The second conscerning the externall sences , and namely that of feeling , may be gathered likewise out of the aforesaid scripture in that t●e man which had an vncleane spirrit is reported to haue stroken himselfe with stones , which if he had had his ●ee●ng , he would neuer haue done , especially in that vyo●ent manner that he did , so it was with the aboue named 10. 〈◊〉 , and thereof tryall was oft made in Somers and as otherwise , so by pricking of pyns , whereat he neuer styrred though a pyn being somewhat greate and crooked was thrust vp to the head : and in Th. Darling this was manifest aboue any , in that in his fits his shoulder bones , and other bones o● his armes ( to the sight and feeling of others ) were thrust out of their ioynets and in agayne , he not complayning thereof . As touching the other outwarde sences seing hearing &c. it is not indede manifest by the scriptures , that they which had vncleane spirits were in their fits depryued of them . yet from thence it may well be coniectured so to haue bene : for seing som were altogither blynd and deafe through the diuel within them , causing the same , and generally were depriued of their inward sences and that outward of feeling : why may we not in all probability ymagine that they were without thē vse of these other sences also ? and as touching our demoniaks , they in their fits nether heard nor saw ( though their eyes were open ) as themselues reported . Further and more certaine knowledge herein we cannot haue , neither neede wee desire considering the number of persons reporting this , also that sundrye of them were far distant one from another , dwelling in seuerall shires and almost all of them children . The 15. signe of sathans possessing is , when such speaches are vttered by the mouth of one , as sauoure not of the spirit of man , but moste fitly agree to a wicked spirit . Thus we reade in the gospell , that the possessed when they sawe Christ began to cry out , saying : Iesus the sonne of the mofl high god , what haue wee to doe with thee ? art thou come hither to torment vs before the tyme ? art thou come to deflroy vs ? I charge thee by god that thou torment mee not . Hither apperteyneth that answer that his name was legion , and that request , that yf he cast them out , he would suffer them to enter into the heard of swyne : for we cannot doubte but that those speaches were vttered after the same manner the former were , that is by the mouthes of the parties possessed , and it is playne by Luke . 8. 30. After this maner M. Hardman . said a little before the spirits egresse , I am hott , I must goe , I must away , I cannot tarry , whither shall I goe ? I will not dye . In like manner Somers or rather the diuell in him said , that he was god , meaning percase the god of this world that he was the prince of darknes , that he was sometimes in heauen : and when he caused that lump or swelling in his eye , or toe , I will goe out at his eye , I 'le goe out at his toe : and vpon saterday at night before his dispossession in the time of prayer I must be gon : with many more speaches as appeareth before : the like hereto he did also vpon his repossession but specially vpon the 20. day of February , 1597. which was about 4. dayes after he was repossessed ) when lying in a trance he vttered many sententious speaches of this kynde , which were written from his mouth in the presence of diuers persons of good credit . For instance and a taste these : I bayted my hooke often , and at last I catcht him . Heere I was before , and heere I am againe , and heere I must stay , though it be but for a short tyme. I leade them to drinck , carouse , and quafse , I make them to sweare . I haue leaue giuen mee to doe what I will for a time . What is wightier then a kinge in his owne land ? A king I am in whome I raigne , heere I am king for a time . In like sort Darling vpon the day of his dispossession vttered wordes of this kind with his mouth wide open : Brother Radulphus I will goe to my maister Belz●bub , and he shal double there tongues , and againe , let vs goe out of him , and enter into some of these heere : with diuers others as appeareth by the history of him in print , many such like speaches also I well remember by Ka : Wright . The 16. signe of possession is , when men offer vyolence to they re owne bodyes , so in the 5. of Marke : it is saide of the man which had an vncleane spirit , that he did strike himself with stones : the diuell indeede was the striker , and the man a meere patient , but because it was done by his owne hand , and so seemed to doe it himself , therefore it is ascribed vnto him : and thus many times those things are attributed to the possessed , which were indeede done by sathen the possessor . And in like sorte haue I my selfe often done in this treatise . According to this , we haue haerd before of Somers ' who howsoeuer he did not strike himselfe with stones , yet did he beate his heade and that with greate vyolence against the ground or floare of the house , and against the bedsted and throwe himselfe against the wals . The 17. signe of one possessed is , that he is not hurt by all the vyolence that the diuell doth to his body , nor all the torments that he putteth him vnto , so as ( notwithstanding all his rage and crueltye ) not a bone of the possessed ( as I may say ) is broken . This appeareth by the 4. of Luke . where when Christe had commaunded the dyuell to come out of the man possessed , it is sayd , that then the dyuell throwing hym in the middest of them , came out of him , and hurte him nothinge at all . It is asmuch as if it had bene saide : the dyuell vppon Christes commaundement to goe forth of the man , cast him violently and headlonge among the people , and there rent him sore and extreamely● tormented hym , so as one woulde haue thought he had vtterly spoy led the man , or at the least greatlye hurte him , ( which appeareth also by the firste of Marke , where the same story beinge reported it is sayde that the vncleane spirit tare hym ) but sayth the Euangelyste Luke it proued not soe : for notwithstandyng the dyuells rage & all the torments he put him to , yet he hurte him nothing at all . Euen soe it was with these : tormented they were moste greuously , especially at , and a little before the egresseof the spirites : Somers also did offer greate vyolence to his body , beatyng his heade and face ( sometimes a quarter of an houre togither ) to the grounde or bedsteade , ( as is before sayde ) so as one would haue thought he shoulde haue bruised himselfe greatly ▪ and yet had he no hurte at all or any of th● other by the like greuous torments they indured . The same is as true of Kath : Wright and Tho : Darling , which latter had in his fitts his armes and shoulder boanes thruste out of their ioynctes , and set in againe : and yet heereby was made ●euer a whit lesse vnable to vse them then before . As strange also is that which is deposed concernyng Somers that he was not burnt though some bare partes of his bodye laye in the hott fyer . The reason hereof I take to be this , that sathan hauīg leaue from god to enter into man , hath not withall leaue , or is forbidden to hurt him : for otherwyse it were not possible his nature consydered , but that he shoulde greatlye harme hym : and yet notwythstandinge this prohybytyon of the lordes , he wyll be attemptynge to spoyle or hurte those he possesseth , though he cannot or dare not doe it , because by nature hee is inclyned therevnto . For euery creature ( aswell inuisible as visible ) is as it were vyolentlye carryed to doe accordinge to hys owne nature and kynde . In the manifoulde vexations of sathan there fore and manner of vsynge them he possesseth , we maye as in a glasse bebold : the mallice , rage , cruelty & vnsatiable desire of the diuell ( as a roaring lyon ) to deuoure and destroye mā : & in his restraint from hurting or not performing it ( notwithstanding his great and manifold offers that way , ) we may se , as the power of god ouer thes principalities and powers I meaine the diuils , and the awe and subiection they are in vnto the Lord ▪ as well as the least or weakest of hys creatures so lhe greate mercye of god towards man , remembring mercy euen 〈◊〉 . And here this is worthy the obseruing , that howsoeuer they which are possessed receiue no hurt at all by that which the spirit doth , though it be neuer so much , and neuer so fearfull to behold but are as well ( notwithstanding the same ) after their fits as before : yet if any man doe but wrest or strayne their little finger ( which is as nothinge in respect of that is done by the spirit ) though for the present they complayne not thereof , as being then without feeling yet after the fit they ●oe & this was often seene in Somers . Herevnto we may add for the 18. signe of possession , extraordinary and supernaturall strength . This is euident by the 5. of Marke , where it is sayd of one possessed , that no man could bynde him , noe not with chaynes : that being often bound withfetters and chaynes , he plucked the chaynes asunder , and brake the fetters in peeces , neither could anye man ●ame h●m . And by the 19. of the Actes , where the man possessed ouer came and wounded 7. men . After this manner it was with these wee speake of : their strength was extraordinary and supernaturall , insomuch as two or three strong men could scarcely hould one chyld of the age of 10. or 11. yeares : but speciallye this was seene in Sommers who in sundry of his fits did shewe such strength , as somtime , 3. 4. or 5. sometimes 6. or 7. men , though they had greate aduantage of hī ( as bound to a chair , or lying vpon a bed could scarcely rule him & though they labored hard that they swet therewith , yet he was not perceyued to pant or blowe , no more then if he had not strayned his strength nor strugled at all , as is deposed . The like strength was perceyued to be in Darling as is noted in the printed booke : who being a boy of 13. yeares of age was of that strength that 2. stronge men could not hould him downe or rule him . Of such extraordinary and supernaturall strength also was Kath : Wright . True it is that there is greate difference betwixt his strength mentioned Marke . 5. and the strength these shewed : and noe maruaile . For the man there mentioned was possessed with a legion of diuils , these each of them with one onlye as I suppose no maruell then though his strength and his rage and furye exceeded theirs . And hence I take it to be , that of all those mentioned in the gospell to haue bene possessed , we reade not of on that was of like strength and rage , with him or them possest with a legion . For besides that already hath bene saide of their exceeding greate strength & vnrulynes , it is recorded by S. Mathew , that they were very feirce , that no man might go by that way . The last signe of possession that in the holy scriptures I obserue is ex traordinary and supernaturall knowledge : which appeareth by the 5. of S. Marke , where one that was possessed as sone as he sawe Iesus a farr off , said of him , that he was the sonne of the most high God. Now if we consider that this man had neither heard of Iesus , his doctrin , miracles , nor seene hys person at any tyme before , as may appeare by this , that he was not onlye , a Gadaren , but had besides his abidinge among the graues , and in the mountaines , and not amongste men , and consider also that he was not in his right minde : and 3. that he had * had deuils a long time , as St. Luke noteth : we can not but see and confese , that this knowledge or acknowledgment of our blessed Sauiour was supernaturall . This is further confirmed by the 16. of the Acts , wher it is not only said of a certaine mayd of Philippi which was possesed , that she followed Paul and Silas crying and sayiug , these men are the seruants of the most high God , which shew vnto us the way of saluation : but that which for this purpose is much more , that she had a sperit of diuination , so as she could divine and foretell some thinges to come , whereby she got her master much vantage . Such supernaturall knowledge ( as well as strength ) haue all those had , whom I affirme to haue bene possesed with vncleane spirites . For hence it came to passe that those in Lancashire foretold there fits , the number , manner and continuance of them . Iohn star . could tell whether it was cleane water they brought him , and two other of them , hauinge their eyes closed and ther faces from the glase tould directly when the sand in the hower glasse was rune out : & thus hower after hower . as for Th. Darling , his supernaturall knowledg plainlye appeared by the booke written of him . and touching Kath. Wright , I saye this as in the presence of God , that she tould me of diuers thinges which no earthlye creature knewe besids my selfe . Also I sent Th. Wright her brother 2 miles of , to one M. Iohn Beresford , and she declared what he said to the said messenger before he returned : and the daye after I going from her with the said gentleman , and leauing her with many about her , at my returne she tould some of the speaches which had secretlye in the feildes passed betwene vs. But this supernaturall knowledge was most manifest in Somers , who tould of sundrye thinges which were done and spoken diuers miles of him , and that at or about the same instant they fell out & to diueres strangers comming vnto him he made knowne such secrets , as therat both they and others vpon the acknowledgment of the truth the of wondred greatly . From hence likwise it came that divinlike ( saue that he intermingled one or two errors ) he continued his speach in expounding the Creed for an howere together , and sometimes also speake of other misteris . Hence also it was that he did divine and foretel things to come . For shortly after his repossession in a traunce he vttered these words : I must goe to St. Iones , at St. Iones Darrell must not come nor neuer ablacke coate of them all : it is as I would haue it , they are myne enimyes . At s●es I must be , before the iudges , the iudges must * see . Somers 3. or 4. dayes after he spake these thinges among many more ( whereof some are set downe before , which all were written from his mouth in the presence of diuers credible persons ) was accordingly * carryed from his fathers house ( where then he was ) to S. Ioanes , whither neither my selfe nor yet any in the ministery who wold haue rebuked him sharply ( when once that was perceiued ) might be admitted to come vnto him . And at the Assises ( which was about 7. weekes after ) he was sent for before the Iudges : where my Lorde Anderson : and the other Iudge did see him indeede in a deluding fytt . Now it is almost an odyous thing to dreame of any deceipt in these predictions of Somers considerynge they were magistrates which had a cheif hand in these thinges , and were the causes of them : for the two first of these , viz : the remouinge of him to S. Iones ( forcibly against his fathers will ) and the denying of the ministers to come and see him : were done by the Maior & some of the Aldermen of Nottingham : and the last by a Iudge of Assise . Heere wee must remember that as they which are possest are not themselues of any extraordinary and supernaturall stength , so neither haue they themselues any such knowledge indeede , but only seeme so to haue . For whatsoeuer they vtter tending thervnto , commeth meerly from the spirits within them , vsing their instruments of speach and not at all from the parties possessed who when they are come to thēselues haue no such knowledge , neither knowe any such thinge as before they vttered . Besides these tokens or signes which holy scriptures giueth , whereby wee may knowe and discerne of one possessed with the diuell , I haue in experience seene these , 1 that the diuell doth mightely molest and afflict them whome he possesseth by sights and visions , ( for the most part fearfull ) appearing in the likenes of a cat , beare , dog , dragon , lyon flames of fyre , and such like fearefull creatures whereof you may at large reade both in the narration before , and in the history of Thomas Darling . This was commō to all the 10. possessed persons aboue named : 2. that they haue by fits on the suddaine a greate swelling in the body and stirring or mouing of the intrals within the body . This also was seene in all those 10. persons . And this the King of Scots setteth downe for one Symptome of the possessed ▪ terming it very aptly the boldning vp of the patients brest and belly with an vnnaturall sturring & vehement agitation within them : 3. That in some fits the partes of the body possessed , as arme or legg , now one , forthwith an other , & some times the whole body are inflexible , and withall as heauy as somuch yron . And this the King of Scots most excellently describeth in these words : an ironie hardnes of his sinows so stiflye bended out , that it were not possible to prick out as it were the skine of any other person so farr . 4. that howsoeuer they are so misserablye vexed by Satan , as they beholderes would iudge them to be , in most extreame and intollerable paynes , yet they feele noe payne at all . yet I doubt not but that satan can soe order the matter as that the possessed shall haue payne : when he shall see it serue for hys purpose and this hath bene sene in some of our Demoniakes : for when the diuill in Iane Ashton went about to make her lye by pretendyng that she was dispossessed , to that end in her fits he put her to extreame payne : and Marg. Byrom felt vsuallye very great paine . I remember also that Somers shortly after his repossession , and a little before he made that curssed and lyinge confession of counterfeiting groned most pittifully in sundry fits , and when they were ended , & he com to himselfe , said that in them he felt extreame payne . which it may be the spirit therfore did , therby to drawe him to make the aforesaid confession , which beinge made , his fits ended , and theirwith the greuyous paines he had before indured . In like sorte when one tooke in hand to heale Darling , & applied somthing to his legges , he felt then a pricking which put him to great paine . Thus then it may be , somtimes & in sōe fits : but I take it that ordinarily he which is possest feleth noe paine in his fits . Herevnto we maye add , the running swelling which was so often sene & felt in Som , which Thyreus the Iesuit also witnesseth to haue bene seene in persons possessed , 5. strang & vnnaturall voices , like to a bull , beare , swine , 6 the fearefull disfigurīg of the face : which haue likwise in experience bine obserued in others that haue ben possest . 7 Also the speaking without the instruments of speach , the mouth being wyd open , as did both Som. & Darl ▪ with sundrie other such strang & supernaturall accidents , wherof we haue hard before . Thus we haue sene 1. how & after what māner the possesed in the tim of Christ Iesus & his apostles , even thos of whom the holy ghost saith were possessed , were handled or vexed by sathan . 2. these persons we speake of , were hādled or vexed iust after the same māner : what leteth thē that thes should not be possesed with diuils as well as they ? for seīg the like or the same effects were foūd in both , why should not the like or the same cause , from whēce those strāg effects ( we haue hard of ) proceded , be in both ? Imagine 2 : sicke persons to be handled alike the one hath such a paine in his head , the other hath the like : the one complaineth of a paine in his backe , the other of the very same in his : this is paīed thus & thus in his belly , in his left side , in his armes , legs , feete , & the other even so : they are within of an extreame heat like fire , & it either of them outwardlye quakinge with cold : theire vrimes are alike , their pulses they beate a lyke . who wyll not saye , that thes two haue the same disease ? and that if it be certaine that the on of them hath such asicknes there is no doubt but that the other hath also the same ? because it cannot be , neyther was it euer seene , that in such a consent of effects so many I meane , there should be a dissent in the causes : why then should it not be so heere ? and why may we not infer and conclude so in this our present case ? Those mentioned in the gospell , on the sudden and by fits , were greuously vexed , cryed , gnashed there teeth wallowed , fomed , were throwne into the fyre , were feirce and cruell , offering much vyolence to themselues and others , out of theire right minds , vttering dyabolicall speaches , of extraordinary & supernaturall strength , and of supernaturall knowledge : and after the same manner were all the 10. persons spoken of before handled , as hath bene shew ed , and specially William Somers : but the former were possessed with the diuell : why then shall not we affirme that the latter were possessed likewise ? Touching the former it is certaine , that all the vexation inward and outwarde , their crying , gnashing their teeth , foming , wallowing , casting into the fier , the dyabolicall speaches they vtered . their supernaturall strength and knowledge , with the rest of those thinges we haue heard of , came from the diuel , not being without but within them : why now should not we thinke that the crying or scriking gnashing , foming , wallowing , casting into the fyre , the diabolicall speaches supernaturall strength and knowledge , which were in Somers and the other persons , came not only from the diuell , ( whereof there is no question or doubt at all ) but from him being within them ? yea how can we otherwise thinke . or how can it otherwise possibly be , except these effects ( all or most of them ) might procede from some other cause , the which I haue heretofore shewed cannot be ? In naturall diseases and in other cases we reason from the effects to the cause , and gather or conclude the cause by the effects : neyther doth it at any time deceaue vs , though it may be sōtimes we deceiue our selues . The phisitian if he perceiue in his patient that he hath a cough , stich , and that his sicknes began with an ague , knoweth thereby as by signes or effects , that he hath the plurisy . In case we see one euery other day quiuering and shaking for cold , presently and truly wee say , he hath a tertian : and who is so simple that when he seeth smoake ascendynge vp out of a chymney , knoweth not that there is fyre ? why then should we doubt when in the strange handlīg & torments of a man ( such as haue bene described ) we se ( as I may say ) the smoake of a spirit , that is , the operationes and effects of an euill spirit but that there is in that man a wicked spirit ? Is there any disease of the body wherein men are so handled as these persons were ? must it not needes then be some supernaturall disease ? and other then this it hath bene shewed ( I trust ) in the begininge it can not be . Our Phisitianes if the haue the pulse , vrin , and some two or three other signes of a disease , straightwaies they affirme , it is such a disease and we beleue them , though they receiue their skill from the wrytings of men , which are subiect to error . How much more ought we to beleue that the aforesaid 10. persons were sicke of the disease wee treate of , to wit possest with diuels : seing we haue not 3. or 4. but so many signes thereof , and those not taken out of the bookes of men : which may yea often do erre and deceiue , but out of the boke of god the word of truth . And here this I affirme , that the spirit of god in descrihing at large the manner of their handling and vexation by sathan who were possessed in Christ's time according to that we haue heard , doth not sett it downe only as a matter of fact , but in reporting the same did besides thereby purpose , ( as I conceiue ) to giue a rule and leaue a direction , to his church , whereby to discerne of possession in the time to come , to the end of the world : implying therein thus much , that when wee shall see one handled after the same manner . that thereby wee learne and from thence gather , that the said party is possessed with an vncleane spirit . And for confirmation hereof serueth excellently the question of Christe to the father of the possessed child , after he had seene his sonne in one of his fits : how long time is it since he hath bene thus ? for it is as if he had said : Indeede thow saist true , thy child hath an euill spirit in hym , for whosoeuer is thus handled hath the diuel in hym causing the same : but how long hath he bene possessed ? where wee see that instead of askynge the father how long time hys sonne had bene possessed he sayth thus handled thereby secretly teaching vs that they which are handled after that manner there mentioned , are possessed . Againe if it be so that Christ Iesus hath left a medicine for the cu●ing of this supernaturall disease , that is a meanes for the casting of sathan out of those he possesseth , and the same perpetuall , as ( I hope ) is here after made manifest , who can doubt but that the lorde Iesus hath lefte some direction for the discerning of this disease ? now all men will confesse he hath left none other : It must nedes thereforebe that he did it in setting downe the manifould effects and operations of the diuell , which being in men he sendeth forth : from whence he would haue vs ( being reasonable creatures ) when we shall see the same effects in any to gather and assure our selues that there is the very same cause , viz : an vncleane spirit in the party so afflicted . That which many obiect heere , forasmuch as Thyreus hath donne it effectually as he supposeth : I will produce that which he saith instead of all : who although I doubt not but if he vnderstood how it was with our Demonyacks : as well as the papists among vs doe , he would say with them , that ther is no question but they were possest : yet because in his booke of Demoniakes which he hath very satly set forth , & is in the handes of many , he saith somthing against this first reason of mine and the certainty and sufficiency of the aforesaid signs , which I haue gathered out of the gospell : I will therefor labour to answer him and weaken that hee obiecteth , that so my aforesaid reason may styll stand and remayne in his full strength : And therewithall I will say somthing of the signes which the papists principally rely vpon & trust vn to for the discerning of their possessed . His words be these followinge . Addo quod nec ipsa signa &c. I adde that neither the very signes which are found in those possessed of whom the gospell maketh mention , are certaine and sufficient tokens of men possessed Some of them were blynd , some dease , others dumbe , some of them were cruell to themselues , some to others . They seemed to be the workes of such as wer possessed , but they were not the signes of possessed persons . vnlesse per aduenture we will haue all that be blynd , dumbe , and deafe , and also all feirce , and cruell men to be possessed . And in the 25. Chap : hauing spoken newly before of the excedinge greate strength of possessed persons , euen such as passeth all humane strength , and of their casting into the fye and water : he saith of them that they be not certa et indubita signa : certaine and vndoubtfull signes his reason is Quoniam non doemones tantum , verum etiam praeter doemones , alios authores et causas habere possunt . Because theis things or signes may haue not only the dyuels , but al so besides the diuels some other authors and causes : which hee further cōfirmeth by examples as of Maximinus the Emperor , and Iunius , whoe were of extraordinary and supernaturall strength , as he sheweth there at large : non tamen ( saith he ) pro obsessis habiti sunt : and yet notwythstanding they were not held to be possessed . Thus we se Thyreus flatly denyeth and argueth against that which hath bene somuch insisted vpon , and pressed by mee . To passe by that absurdity of his , where graunting these thinges to be the workes of the possessed , that is of sathan possessing , he yet deny eth them to be signes thereof : as though the seuerall operations of sathan in any were not so many seuerall signes of his inhabyting the sāe person , or the proper effect was not alwayes a signe of the cause which seemeth to be his first reason . To passe by that I say let vs cōe to the main reason he vseth against the signes mentioned in the gospell , whervpon onlye as the foundation my former reason wherby I indeuor to proue Somers the 7. in Lancashyre , and the other two were possessed , resteth and is buylt . Against which argument of myne for proofe of theire possession , thus out of Thyreus it maye be Obiected . The Euangelicall signes wherevpon I ground and infer the possession I contend for , are not certaine sufficient , and vndoubted signes of men possessed with sathan : and therfore notwithstanding the said signes were seene and knowne to be in Somers and the rest : it may well be that they were not possessed . That the Euangelicall signes are not such Thyreus proueth thus : yf to be blynde dumbe , deafe , to be feirce and cruell towardes himselfe and others , to gnash the teth , fome , to be of supernaturall strength , & so of the other signes , be certaine and sufficient signes of sathan his possessinge of ●n an then all that be blynde dumbe , deafe , be feirce and cruell towards thēselues and others , or gnash the teeth , or foame , or be of supernaturall strength , and so of the other signes , are possessed with sathan : but that is most falce , therfore the other also . To the proposition or first part of this reason I answer , that to be blynde , or to be dumbe , or deafe , or to be feirce and cruell towards him selfe and others , &c. without any further trouble or vexation , is no token of possession : but yf any of these meete with other signes of this supernaturall disease , it greatly confirmeth the same vnto vs , and is a good signe therof . As for instance of foming : when foming is alone & seuered from other markes , it is no signe of one possessed : for in the falling sicknes a man fometh , and yet hath not an vncleane spirit in hī . But let it meete in the same person with diuers other tokens of one possessed , though not all : so as the same man which fometh , doe also gnashe his teeth , wallowe , be caste into the fyre be of supernaturall strength and knowledge , then and in such case ( I say ) it is a very significant signe thereof . And this may be made playn by the like . An ague cough , and stich , are the signes of a plurify : seauer these , so as a man hath onely one of them , and that which of them soeuer it is , can giue no assurance to the sick person or phisitian of the plurisy : but let them concure & mete togither , & they signifie that , & as it were proclayme him to be sick of the saide disease . Euen soe it is in this case : if Thyreus had said that no one of the signes mentioned in the gospell , was a certaine and sufficient token or argument of possession , I for my part woulde haue subscribed vnto him : but to say as he doth indefinittely and in the plurall number , that the signes there spoken of are not certayne and sufficient signes of sathan his possessinge , I hould it to be moste false ▪ and derogating to the honor and high estimation and accounte we should haue of gods sacred word . For shall the signes or any of the signes giuen by men in their writings of this or that disease be certain and sufficient signes : and the signes giuen by the Lord himselfe in his holy writings of this supernaturall disease or of any other thinge , be vncertaīe & insufficient ? or shall the signs giuen by you Papists of ●n possest , forged out of your owne braine , & set downe in your bookes be vndoubted , certain , and suffitient , as you affirme : and the signs giuen by god himself thereof , and set downe in his booke , be vncertaine and insufficient ? O monstrons impiety , Is not the Lord Iesus ( trowe we ) much beholding to this Iesuite in this doctrin of possession , as he is to the rest of that generation in all their other doctrins ? who placeth the signes which Christ Iesus hath giuen in his holy word of one possessed , among those which are vncertaine and doubtfull signes , as appeareth further by the title of his 22. Chap : yea among those which are not true signes , although they be so accounted by some ? ●or marke what his words be in the begining of this said chapter : Reijciemus hoc loco primum illa , quae &c. we will first speke in this place of those which are not true signes of men possest , although they be held for true signes of some : ( in the conclusiō of which chapter he vseth the wordes before conscerning the Euangelicall signes ) then afterward we wil asigne those which truly proue diuels to be in men . But what are those which are such true and in●allable signes wherwith the signes set downe in the gospell are not to be compared ? forsoth these : Yf they refuse to call vpon the name of the lord , or any of the saints , to pronounce the name of Iesus , to rehearse a psalme or some godlye prayer , or yf they tremble , and quake for feare , break forth into clamors , or outcryes , become impatient , blaspheame , and make shew to doe vyolence vnto themselues , when the reliques of saints are applyed vnto them , or an Agnis Dei is applyed , or besigned on the forchead with the signe of the crosse , or sprinckled with holy water , or haue the most holy body of Christ gyuen vnto them in the sacrament of the Eucharist , or shall haue thes words whispered into their eare in a strange tongue , which they vnderstand not : Deum qui te genuit derelinquisti , et oblitus es Domini Creatoris tui , thou hast forsaken god which made thee , and hast forsaken the lord thy creator . Finally if they cannot abide the charges giuen in the exorcismes , or at least most ympatiently indure them . Wherevnto after he addeth the touchyng of holy men . His ( saith the Iesuite ) et similibus signis Demones prodi dubium nullum est . That the diuels by these and such like signes are descryed or knowne to be in men , there is no doubt . And this he goeth about to confirme partly by examples , and partly by reason , which consisteth of two partes . * This ( quoth he ) is manifest , if we consider first , haec ipsis inuisa et molesta esse , doemones illo ferre non posse : that these things ar hatefull & greuous vnto the diuels , and that they are not able to abyd thē Secondly : non posse fieri &c : that it cannot be that either a christian man should tremble , when these things are vsed , or show himself troubled , yf he be commaunded to vse them religiously or to rehearse certaine praiers . And a little after vt vero homines haec horreant , quis credat ? horrebit forsitan christianus homo , si psalmum Miserere , vel dicat , vel dici audiat &c. That men should be afrayd of these things , who can beleeue ? will a christian man tremble , yf he either say the psalme ( called ) Miserere , or heare it said ? yf he rehearse the lords prayer , or any other that is godly ? yf he see or touch reliques of the saints ? yf in his presence exorcismes be read ? yf to the diuel it be obiected , that he hath forsaken God his Creator , when therfore the possessed tremble at those things , when they reproue them of lyinge which vse and apply them : quis dubitabit ( saith he ) quin trepidatio , et quae mox audiuntur blasphemiae , latentes doemones prodant ? who will doubt but that the trembling and the blasphemyes which are heard , do be wray the dyuels lying hid in men ? Hence it came that one Palin of Tom worth in the county of Warwick a recusant , came to Somers at Nottingham , and laid in his hand , a purse with an Agnis Dei and reliques in it to discouer sathan thereby ( whereat indeed Somers began to be som what troubled such is the subtlety of sathan to kepe the papists in their blyndnes ) whervpon this recusant beinge apprehended confessed his intent : who for the reliques found about him was indeed committed by the magistrate to the sherifs house : but after a fewe dayes the mat ter was so ordered , that the papist went quietli home again or to those who had sent him to doe that worthy seruice : wherin the diuel for his parte was not wanting , so to entertayne and welcomme him , as mighte make most for his aduantage . But to returne to Thyreus againste whome and all papistes touchinge these feigned signes of theirs I argue thus : Yf these be certaine and vndoubted signes of possession , then it is not possible but that all such shal be possest , in whomsoeuer all these signes may or shall be found : but all these may be in one that is not possest : therefore are not certayne and vndoubted signes of possession . The proposition or firste parte of this reason cannot be denyed : and the truth of the assumption ( or second parte of this argument ) appeareth by this : that all these signes of theirs may be counterfeyted , and donne in dissimulation by whomsoeuer will feigne himself to be possest with the diuell as Somers saith he hath done . For howsoeuer Somers could not easily by counterfeytinge fome wallowe &c. especially in so greate measure , and that manner we haue heard , nor yet possibly be of such extraordinary and supernaturall strength and knowledge , as he was : wherevpon we forbeare not to say , but most confidently auoucg , that it is vmpossible for him to bee a counterfeyte , and for the signes of possession giuen vs by the holye ghost in the gospell , to be dissembled or to be donne by arte of man , or humane power yet we feare not to affirme , yea your selues will scarcely deny but that he might feigne , and in deepe dissimulation doe , all those you giue for certain and vndoubted signes of one possessed . For who seeth not that it were no harde thinge for him or any other that would attempte such an impiety , but moste easy , to abstayne & refuse to inuocate the name of god , or some of the saints , to pronounce the name of Iesus , to rehearse a psalme , or some godly prayer , to shake and tremble as it were for feare , to be ympatient ( in shew ) , to blaspheme , when reliques are applyed vnto them , or an Agnis Dei , or be signed with the signe of the cross or sprinckled with holy water , and to shew or carry ones self accordinge to all the other signes wherof we haue heard ? Seing then all these signes may fall into a counterfeyt , who is one not possessed , but faininge so to be : it followeth therfore necessarily that these signes of the papists are not only vncertaine and doubtfull signes , but lying also & de ceiuable signes , as like as may be to the authors of them . Againe yf these be certaine sufficient & vndoubted signes of possession , then may one certainly discerne sathan his possessing one , without any helpe or direction from the scriptures , for none of these are mentioned there , but without helpe and direction from the scriptures we cannot certainly know when sathan possesseth one : therfore these are not such signes as is affirmed . For who can assure vs that the diuel is in such a mā really , if the lord himself by his word doth it not ? cannot the diuell deceaue vs by his cunning and subtlety , and make vs beleue that he is in man when he is without him , by molestinge him by some externall operationof his , if the lord permit him so to doe ? or is any mortall man of himselfe without any helpe and direction from god ( which he giueth in his worde ) able to match the subtle serpent so as he shall not be able to deceiue him ? so it shoulde seeme by the papists , and the signes they giue out of theire owne brayne . How then is it saide that sathan by his subtlety deceyueth all the world ? And who that hath an eye to see with , seeth not , how heerein the deceuour deceaueth them mightely ? making them beleue , that he cannot abide but is tormented with their foolish , ridiculous ▪ and superstitious toys as theire consecrated or hallowed thinges holy bread , holy water , hallowed oyle , hallowed brimstone burned in the fire , &c. holy reliques an agnis dei . and aboue all the signing of them with the signe of the crosse : wherby the diuels are not only discouered , but also ( which is more ) caste out of men , as the Iesuit teacheth his schollers at larg throughout his 24. ch : whereof that is the tytle and argument . Yf the dyuell can so ill away with a crosse , to let the rest goe , if as Thyreus saith and alleageth out of some : Crux be timor doemonum : a crosse be the feare of the diuels , and that : timor et tremor cadunt super doemones cum signum crucis viderint , that the diueles feare and tremble when they behould the signe of the crosse : yea quamuis nullo piaetatis studio haec crucis arma &c. although , this weapon of the crosse be vsed with noe care of godlynes , yet notwithstanding it will vex the diuells , and geeatly torment them : How cometh it to passe that Coniurers in their coniurations vse & make crosses as appeareth by that is said before of Edmund Hartlaye the coniurer , who in his coniuring and raising vp of the diuell , deuided his circle in to 4. partes , making a crosse at euery deuision ? and how falleth it out that the diuels then shew them selues , and that they can abide and indure to be there present , in the presence & vew of so many crosses : It may be it is thus , that when the coniurers call vpon and inuocate the diuels , hauing made first so many crosses , the diuels dare not but cōe & present themselues , though alas in much feare & trembling , whence cometh it also that coniurers haue aswell good store of crosses in theire bookes of cōiurations , as the papists in theire exorcismes ? Surelye by that arte of theirs which they learne and get out of their said bokes so becrossed they attaine by vertue & store of the said crosses some power and authority ouer the diuels , which they after exercise ouer them so that the papists onli haue not power ouer the diuels , as they affirm wherof you shall heare hereafter . Here we may behold the iust iudgmēt of god vpon them : who because they will not receiue & trust to the signes the lord hath giuen in his word , which are the only certaine & sufficient signes to signify sathan his possessing of men : such as who soeuer trusteth vnto them , & will be directed by them cannot error be deceiued herein : such as in whomsoeuer they are , the same person is for certainty possessed , and such also as without which we can not certainly knowe when sathan possesseth man : therefore I say because they will not beleue and receiue these signes , the Lord sendeth them strong delusions , that they should beleue lying , foolish , & ridiculous signs , shewed forth or giuen by sathan in all deceiuablenes . Thus haue I sufficiently prooued out of the word of god the possession of the parties wee intreate of , and disproued what is or may be obiected against it . Ther are besids some other reasons which may further confirme the same vnto vs : As first , in that they were deliuered vppon the prayers and fastes which were vsed for that purpose : we may thereby bee the rather perswaded that they had euill spirits within them ▪ where we must remember that it was not thus once , but sundry times , not with one person alone , but with diuers . Now whence came it that such certaine and present deliuerance came to the aboue named partyes so afflicted as is aforesaide , vpon the vsinge of this saide meanes ? Surely hence , because they being sicke , of this supernaturall disease ▪ I meane hauing vncleane spirits within them , had the supernaturall meadycyne applyed vnto them , whych God hymselfe for the cureynge theireof hath lefte and ordeayned : which beynge soe , it is noe marueyle though they were presentlye healed . For what meadicyne is soe soueraigne , as that which is of the Lords owne appoyntment ? had they bene sicke of any other disease , and namely had they bene vexed by some outward operation of sathan , as of necessity they must if they were not possest : they had not vndoubtedly all of them bene so presentlie deliuered as they were . For howsoeuer god hath appoynted vs to fast when we are in any affliction of body or mynd , neither shall it be done in vaine : yet he hath no where promised that the same shall prosper to the deliuering of vs from the said affliction , as he hath in this case of possession , in particular and by name . This kind ( saith our sauiour ) goeth not out , but by prayer , and fasting : therein secretly promising , that praier and fasting being vsed , euill spirits doe and shall goe out . Againe how came it to passe that we in our prayers instantly calling vpon god , that he woulde be pleased to cast sathan forth of them whoe lay so miserably vexed , by the diuell before vs , ( that their bodyes might not be receptacles for the vncleane spirits , but temples for the holy ghost to dwell in ) that they were therevpon , and euen then deliuered according to our requests and supplications so made , if they were not possessed ? These thinges considered , I se not how any can doubt or once call in question the possession of these 7. in Lancashire & of Will : Somers of Nottingham , as also of those other two we haue spoken of by the way to wit , Kath : Wright and Tho : Darling , vnlesse he be either like vnto Thomas , and with him say , except I had sene these things that are here reported , and had made tryall of them with my handes , I will not beleeue them , or be of this iudgment , that men in these dayes cannot be possessed . The former of these may remember for theire humblinge that by the sentence of our sauiour himselfe , this is to be faithlesse : as touching this worke of god , I meane and that it is a blessed thinge to beleue that the truth we see not . 2. that before God and men they shall be the more inexcusable , because these thinges haue bene donne not beyond the seas , but heere at home in our owne countrye , & that in diuers partes therof , and some of them in the middest of the kingdome , so that we neede not goe farr either in our owne person , or by our letters to inquire into the truth of this matter : neither haue they bene done in a corner , and before some few only , but openly & in the sight of all those that for sundry wekes would come vnto thē , which I dare be bould to say were for nomber ( in a manner ) innumerable wherof diuers were very learned and wise , cheef men in the magistracy and ministery , not easy to be abused , and about 30. also haue vpō their oathes giuen testimony herevnto . As touching those who therfore reiect that is said , and whatsoeuer they heare conscerning this matter , because they iudg that none eyther are or can be now possest , as I cannot but wonder that an● especially of the learned should be of this iudgment , consideringe there is neither iot nor tytle in the scriptures for them , but much against them nor yet in any writer ould or new that euer I red or heard of , so I demaund of them how they dare affirme the same , for it is in effect all one as yf they should say , god can not now send diuells into men , or god cannot in these dayes plague and correct men , by sending sathan into them to vex them in their bodies , which I thinck they would be loath to auouch : for it is more then bouldnes to say of the almightye that he cannot doe this or that , except it be such as is eyther contrary to his nature , or his reuealed will : which cannot be saide of this . To say it is against his nature is most absurde , and if we will haue it agaynst his will , we must shewe where that part of his will is reuealed , which is a thing imposible , for asmuch as the contrary , that men may now be possest , appeareth by daily experience which cannot fall out contrary vnto the will of god , and by the word of god in Deut : 28. it is writtē , If thou wilt not kepe ( saith Moses ) and doe all the words of this law that are written in this boke and feare this glorious and fearefull name the lord thy god , then the Lord will make thy plagues wonderfull , and the plagues of thy seede , euen great plagues and of longe continuance and euery sicknes , and euery plague which is not written in the boke of this lawe , will the lord heap vpon thee vntil thou be destroied . Seing thē god threatneth to bring vpon the disobedient and sinfull people wonderfull plagues of which kinde this is one , and euery plague or curse he hath , whither it be such as is written ( as is expresly set doune in the chapter following ) or not written : vnder one of which kindes this curse , to be possest with the deuill must needes be comprehended : and that in these last dais there shall be perilous and sinfull times , wherein iniquity shall abound , soe as the sonne of man when he commeth , shall scarcely finde any fayth vp on earth : Howe can it be denyed but that the lorde may smyte some with this iudgment , yea and ( as I conceaue of this scripture ) will also , which is more . And lest we should vnderstand this of the Iewes only and restraine it to the time of the lawe , ( either of which is absurd ) we must remember that we haue the same or like threate renewed vpon vs by the spirit of god in the time of the gospell , and expresly agaynst euery man , aswell Gentile as Iew , as all men will graunt . I protest ( saith the spirit ) vnto euery man that heareth the wordes of the prophecy of this booke , that if any man shall add vnto these thinges , god shall add vnto him the plagues that are wrytten in this booke , and yf any man shall diminishe of the wordes of the booke of this prophecy &c Seing then that it cannot be denied , but that there are in these last & euill dayes , both which add to this boke , & dyminish from it , & that this plague of possession by deuils is written in the same : we must nedes acknowledg & cānot doubt but that god may send this plague also in this last age of the worlde . Againe seing possession is a punishment or correction of the lord , laid vp ●n a man by the ministery of sathan for his sinne : and that men are now as greuous sinners as euer , the lord also in like sorte affected now towardes sinne and sinners as heeretofore , as ready euerie way to chastice men for sinne in these dayes as in former : it cannot bee but that men may bee possest now , yf the lorde thinke good that way to correct them ▪ yea euen as well and vsually as in former time . Lastly it is to be remembred : that as all churchs , so al righter anciēt , & latter , christians and papists , which haue spoken more or lesse of this matter , giue theire full consent heereto , and many examples from age to age are giuen hereof . Here might be brought in , a multitude & greate heape of testimonies , to proue that men maye be nowe possessed but I will let them alone , and only coate them in the margent , because I thinke it a needelesse thing in so plaine and euident a matter to vse so many wordes , specially seing hereafter I alleadge the most of theire testimonyes , for the confirmation of dispossession since miracles ceased , which is farr more doubtfull then this other of possession , and cōprehendeth in it this also . For if men haue bene and may be now dispossessed , ergo possessed . Wierus in the begining of his 4. booke de prestigijs doemonum speaketh of many that haue of late yeares bene possesed with diuels : shewing at large their strange , admirable , & most greuous vexations by sathan : and among others he maketh mention of about 70 damsells which togither in one night 1555. in an house at Roome where Orphanes were kept , became Demoniacks : whereof saith he , not one of them was recouered two yeares after yea it may be not at all , which sure is more strange then their possession : considering the great power and authority the Romanists haue ouer diuels , euen the same with the Apostles if you will beleue them : as hereafter you shall heare . Also of later time and nearer vs , euen at Amsterdam a greate towne in Holland Anno 1566. there were as he declareth at large 30 children or thereabouts in 8. or 10. weekes possessed with diuels . But to let the dead and their writings goe , let vs inquire of the liuing : Aske of our trauailers what they haue seene & credibly heard in other countries , beyond the seas , and you shall heare what they will say demaund of the papists , and they with one consent will tell you that mē may be possest , & that among them ther daily are such . Thyreus ( a man now liuing ) in a booke lately written of this argument nameth a great many that ( long since miracles ceased ) were possessed with diuels whereof some were great and honorable personages , children to Emperours and kings . Shall we say of them as it is said of our possessed persons in England that they were counterfeyts ? their calling of Exorcists also , and formes of Ezorcisme , proclaime their iudgment herein to all the world , yea who knoweth not how they greatlye vaunt of the power that in theire Church they haue to cast out diuels ? This brage of theirs is answered by D. Fulk , and diuers others ▪ but neither he nor any other returneth in answer , that men cannot in these daies be possest , which had it bene a truth they wold neuer haue omitted . But why doth it seeme so incredible and impossible vnto some , for one to be nowe possest ? Because myracles are ceased . It shoulde seeme then to be possest with the diuell is a miracle , and not a disease sometime by miracle cured . For the ceasing of miracles putteth an end only to miracles , and not to the diseases which miraculously were healed : else we should haue none sick of feauers , palsyes , and other infinit diseases : none dumbe , deafe , blind , halt , or maimed . Notwithstandīge then that miracles are ended , possession with diuels may remaine , seing it is certaine it is no miracle , but a sicknes or supernaturall disease which somtimes miraculously was healed by Christ and his Apostles , as appeareth by the 17. of S. Mathew , where the father bringing his possessed child , saith thus to Iesus , I brought him to thy disciples , and they could not heale him : and presently after it followeth : and Iesus rebuked the diuell and he went out of him : and the child was healed at that houre . In like manner it is said in the 9. of S. Luke : that Iesus rebuked the vneleane spirit and healed the child , and deliuered him to his father And for further profe hereof serueth excellently , that in the 8 of S. Luke : verse : 2. where it is said , that certaine weomen were healed of euill spirits and infirmityes , as Mary which was called Magdalen , out of whome wēt seauen diuels , where by the word healed , we may learne , that possession is a disease , to wit supernaturall , and that the miracle is when the dguell by rebuke , that is , by a charge or comaundement to depart , is caste out , in which case the party is healed , or made whole of this vnnaturall disease . For thus it is written in the 9. of S. Marke : when Iesus &c. he rebuked the vncleane spirit , saying vnto him thow dumbe & deafe spirit , I charge thee come out of him . Then ( it is said ) the diuell came out : the very same we haue in the first of S. Marke verse 25. and a little after it followeth : verse 27. he commaundeth the foule spirits with authority , and they obey him . And in S. Luke , with authority & power he comaundeth the foule spirits and they come out , In these cases we all knowe Christe , wrought a miracle : now what did he ? he comaunded the dyuells that were in men to come out of them , and they came forth . The myracle then is by aword , or commaunde to caste the diuell out , and this is ceased with other myracles , but to be possessed of the diuell is noe myracle : no more then to be blynde , sick , or lame : which are iudgmentes of god vppon man for his synne : wherevppon possessyon with dyuelles is often brought in amonge other plagues of god , and namely in the 4. of Math : where it is saide : They brought vnto Iesus all sick people that were taken with diuers diseases and grypings , and them that were possessed with diuels , and those which were lunatick , & thos that had the pa●●y and he healed them . The like we reade in the 8. of Luke : And at that time he ●ured many of their sicknesses , and plagues , and of euill spirits , and vnto many blynd men he gaue sight freety . Seing then it is no miracle to be possest of the diuell , but a disease , as is the lunacye palsy &c. the myracle consisting in casting out the diuel by a worde : notwithstanding myracles are ceased , possession may remayne : for as notwithstanding this miraculous healing heere spoken of is ceased & gone , yet men still are sick , and taken with diuers diseases , and some are lunatick , some haue the palsy &c. so also some are or may be possessed with diuels , and for my owne parte I will as sone hould that mē cannot now be sick ●unatick , haue the palsy , be blind , deafe , lame , as this other , that men in these dayes cannot be possest , which many mē yea some otherwise of great learning haue presumed to maintayne . yea who is so simple that by these few wordes seeth not , that the ceasing of myracles proueth not the ceasing of possession by diuels ? and yet if you aske these men who will haue no possession in these dayes , the reason thereof , forthwith they will tel you that myracles are ceased : then which answer nothing can be more absurde . And whereas some affirme that men were possest , to the end that the diuinity of Chryst might appeare and shew it self , so the casting forth of the spirits , and the gospell be confirmed , and get the better entertaynement , by the eiectyon performed by the apostles , and for no other cause , ( for otherwise they say nothing , as shall forthwith appeare ) and therefore the deity and gospell of Christ being now sufficiently confirmed , possession with diuells must needes cease : I desyre them to send me to some parte of gods worde for my information therein . If they can not ( whereof there is no doubt ) then they must needes confesse , that the reason is because heerein they knowe or vnderstand not aright , howsoeuer otherwise their knowledg may be greate . For so saith the holy ghoste : to the lawe and to the testimony : yf they speake not according to this word , it is because there is no light in them . I maruaile at men especially of vnderstanding , that they will open their mouthes to speake where god is sylent : and that they will be so bould to render a cause or reason of the lordes owne fact , where he himselfe hath not donne it . You take too much vppon you my brethren , in presuming to vnderstande aboue that which is written , and meete for you to vnderstand , and doe not vnderstand accordinge to sobryety . Know you not that thinges reuealed , belong only to vs and our children ? why then will any take vppon him to render this for the sole reason or cause of possessyon which god ( we all know ) hath not reueled : but in truth the contrary . But what leadeth men to say that men were therefore possest that the godhead of Christe and his almighty power might be seene in the castinge out of diuells , and the doctrine of the gospel be confirmed ? Suerly this : because , it is euident that by their eiection these things were performd By the same reason I may inferr , that men were therefore sicke , had the palsy , lunatick , lame , blynd , deafe , and dumbe , for the diuinity and gospell of Christ were confyrmed as well in the myraculous healynge of the persons soe afflicted , as in the dispossessinge of diuells . And yet not withstāding no man is so absurd as thence to gather and conclud , that ther are or can be none sick now , none hauing the palsy , none lunatycke , blind , lame , &c. & yet I am sure this followeth as necessarily , and ineuuitablye of the former ground , as that of the ympossibility of possession in these dayes : wee see then that it being graunted that mē were possest to that ende the deity and doctrine of Christe , I meane the gospell , might be confirmed by the healynge of those which were possessed , which I denye not : yet that letteth not but that men maye be possest in these dayes . To speake more playnlye therfore , as in the bodilye diseases and infirmityes of those men which our Sauiour cured , a cause of the same was , that in the curynge of them it might be euydent that he was the Messias , as appeareth in general by math 8. 16. 17. in perticular by the man that was borne blind : and yet notwithstandinge there was some other cause or causes therof , & namly ther sine , as apeareth by christs owne speaches in the cureing of diuers , saying to such , thy sine are for giuen thee , sine no more leest a worse thing come vnto thee : the which cause remaining , the diseases and other infirmities of mans bodye doe remayne : so though of this supernaturall affliction in those which were dispossessed by Christ a cause thereof was , that the divine power and mercye of Iesus Christ might appeare in their cureinge , as is playne by the aforsaid place of mathew , yet that was not the alone cause , but the sinne also of the parties ( as is euident by that aforesayd ) without which they could neuer haue bine so miserably vexed by satan as the were : which sinne in man remaininge , it is plaine that the sayde disease doth or maye remayne , and shall or may so long as sinne remaineth in man. Indeed if for this cause only men had bine possest , that in the expulsyon of the spirits by Christ and his Apostles the diuinitye and gospell of Christ might haue bene confirmed , it had bene somethinge , yea very much they had said , and I for my part woulde haue ioyned with them therein : but for this cause only men were not possest , for then there must neuer haue bene any possessed but such as were by Christ and his Apostles dispossessed , or some other indewed with that Apostolicall guift● the contrary whereto appeareth by Math : 12. 27. & Act : 19. 13. The which as these two scriptures proue , so by them also it is manifest to the aduised reader , that men were possessed before Christs time , and vnder the lawe : yea this disease was common before the incarnation of our blessed Sauiour , so as many were sick thereof : otherwise how could the rude and common people haue so readilye and truly discerned thereof , as by the gospell it is euident they coulde and did ? maister ( saith one of the people to Iesus ) I haue brought my sonne vnto thee , which hath a dumbe spirit : yea not only the men , but the simple weomen also were acquainted with this disease : haue mercy on mee Lord , said a poore Canaanitish woman vnto Christ : my daughter is miserably vexed by the diuell . And least we should ymagine either that this child was not possest , or that the mother knew not somuch Mark saith plainly , this child had an vncleane spirit , and that this woman besought Christ that he would cast the diuel out of her daughter : whereby it appeareth that she knew or at least tooke it , and that rightly , that the diuel was in her child : Seing then ( I say ) that the common people were so well acquainted with this disease , and could so truly discerne the same , it must needes be that both many were possest , and had soe bene of long time : for otherwise the vulgar sort ( as we all in reason & experience know ) could not possibly haue attayned to that knowledg Hence it followeth that many were possessed vnder the lawe & befor Christ was manifested in the flesh , into whome it cannot be that god sent vncleane spirits , to the end that the diuinity of Christ might appeare in their myracalous eiection , but for some other cause or causes best knowne vnto his maiesty : and namely to chastice them for their sinnes , ( as is manifest by that wee haue alleadged before out of Deut : 28. and 29. ) which is the cause of all iudgments , though god alwayes respect not that principally , but sometimes ( besides his owne glory Iohn : 9. 3. ) some other thing best knowne to himself : as we see in the example of Abraham , Iob , with others , and by sundry testimonyes of holy scripture . To returne therefore againe to speake of those parties we intreate of Yf any obiect against this possession that in all these thinges we were deluded by sathan , by whom our sences were deceyued , so that wee semed to see that which we did not see indeede : To such I answer , that if any such thing were , then not our sight alone but all our sences were deceiued , our tasting only excepted : for we did not only see & looke vpon with our eyes strange and impossible accidents , but heard also with our eares , and handled with our handes , yea sundry smells there were , some times moste swéete and delectable , at other tymes most noysome & stinking , no man knowīg from whence they came , as is to be deposed by many . Now it is hard that so many sences shold be deceaued . But what is more against sence then to ymagine and obiect that here ? He fomed as white as the snowe , as thike as that which commeth from the horse or boare . About 150. of vs beheld this offt and many times , and somtime for an hower together ropinge downe along on his breast . It was to be felt . It was wiped awaye , & the cloth wett therwith in the sight of vs all . shall we now saye he seemed to fome , but did not fome ? he was of that strength , that diuers times 4. or 5. though they had great advantag of him could not rule him : what is there more against common sence , then to affirme that he seemed onlye to be of such strength , but was not so ? & which of their sences I praye you , & how manye of theire sences were deceaued , which tried their strenght with his ? & whither was there not somthing els deceiued besids ther outward sences ? If herein my sences were deceiued , I will trust them the worsse whylst I haue them , yea I assure you yf the case were so , I could not tell when or wherin to trust them , lest they shold deceiue me , as they did then , all the witneses herof ( yf they will speake according to their knowledge and consiene ) and I doubt not but are of the same Iudgment with me . Againe thus one might haue obiected against the possession of those which had euill spirits in them , whē Christ and his Apostles were vpon earth , as well , & with as good colour & apparance of truth , as against the possession of such as we speake off . But if one should haue done so , had he not spurned against the truth , and by consequence bene in great fault ? yes verilye : so suerlye doe they , and are no lesse faultie which obiect this against vs , and the possession we striue for . Take heed therfore good christian reader , I beseech thee , lest whilest thou stand for the delusion of sathan , he delude and deceaue thee . And thus much for proofe of the possession of they persones aboue named . The end of the First Parte . HERE FOLLOVVETH THE SECOND PARTE . The 2. part . That they were verily dispossessed , and of the meanes wherby the same was wrought . Hauinge sufficiently proued euen by the testimony of holy scriptures those persons we treate of , were verily possessed with the diuell , with such vnanswerable reasons , as may suffice any indifferent man , that is not ouercarried with preiudice or partiallity againste the cause , so as it is altogither needelesse to speake any thinge further for proofe therof : now it followeth that we proue likewise with such inuincible arguments the dispossession of them : in handlinge of which point we must remember , that whatsoeuer shall make for proofe of their dispossession , the same also confirmeth further their possession : for how can a man be dispossessed of the dyuell if he was neuer possessed thereof ? That this may the better appeare let vs looke into the dispossession of those mentioned in the gospell and therewithall see what thence may be gathered for confirmation of their dispossession we speake of . In the aforenamed place of Marke it is said , that Iesus hauing charged the vncleane spirit to come out of the childe , then the spirit cryed &c. that is : ymediatly after the charge or commaundement giuen to the spirit , and therevpon , the spirit cryed , rent him sore , & came out , and he was as one dead , insomuch that many said , he is dead . Nowe after this very manner it went with the aforesayde Doemonyakes at the instant of their deliuerance or amendment . First it is said , the spirit rent him sore and came out : whereby is insinuated , the greatnes and extremity of the childes torments , ymediatly before the egresse of the spirit , aboue that which is ordinary : for before it is said , he tare him , here that he tare or rent him sore , notinge by this addition , an increase of paine . The like we reade Luke . 4. where Christ commaunding the diuell to come out of a man , it followeth imediatly , then the diuell throwing him in the midst of them , came out of him , and hur● him nothing at all . whereby it appeareth that the possessed some little time before the egresse or going out of the spirit , are excedingly tormented . As Danaeus noteth vpon this place of Marke : when Christ commeth and approcheth neere vs ( saith he ) then doth the diuell teare and torment vs more eagerly as he did that child at that time . F●r ( as Isodorus writeth ) then the diuell doth more cruelly rage agaynst him wh●me he possesseth , when he knoweth that by deuine vertue he is to be expelled out of him . Surely they that were eye witnesses of this matter in conscience must needes confesse they neuer beheld any in such torments as theis eight were a little before their deliuerance : what els ment those great and vnnaturall swellinges , such strong and violente casting vp and downe of their bodyes forwardes and backwards , such scriking or crying ? It can not be denyed but that they were manifest arguments of the horrible passions and torments which they incured No doubt but the beholders were all of them greatly dismayed & astonished thereat , as men at their wits end , not knowing what to doe , nor which way to turne them . And heere I aske not only of them at Cleworth but those also at Nottin . which were present the day of Som ers his dispossession , whither by reason thereof , whereas all the daye long before one had bene their mouth to god , they hauing that good order , did not disorderly and confusedly all in common pray and cry aloud vnto the lord , euery one according to that himself liked , as mē not able to conteine themselues : but must needes cry out vppon that fearfull sight . Yea I demaund further of M. Starchyes houshould , and W. Som. his maister , and the rest of that famili , whither all the time ●o theire and his possession they euer sawe them so greuously tormented as he and they were a little before their deliuerance . Secondly where it is said the spirit cryed and came out , and in the first of Marke of another the vncleane spirit tare him , and cryed with a loud voyce , and came out of him : and in the 4. of Luke that the dyuelles came out of many crying : yea in the 8. of the Actes indefinitly of those that were dispossessed that the spirits crying with a loud voice came out of many that were possessed . I report me to those that were present whi ther ymediatly before the dispossession of the aforesaid persons , they heard not ( for the space of a quarter of an houre or thereabouts ) the most fearefull , strange , vnnaturall , and loude cryes , that euer came to their eares : and to them at Nottingham whither they euē then crying out as men mightily astonished at that they heard & sawe , Somers was not heard farr aboue them all , although they were in nomber some 150. Tormented they were in their fits all the tyme of their possession , more extreamly the day of their deliuerance , and most of all a little before . In like manner cryes or scrikings they sent out manye , in the time of their possession , but neuer of that loudnes & continuance , to those went from them at the instant the spirits went forth . Thirdly I demaund of the same persons ( which were to the nober of some 40. at Cleworth : and 150. at Nottingham ) whither according to that is said heere in S. Marke , they did not ymediatly after the end of their torments and crying , ly as dead , and so continued for a good space . The reason hereof I take to be this for that the spirit , at his last farewell ( as I may say ) tormenting the party to his vtmost : the body after those greuous torments lyeth at rest , as it desiereth and thus lying , the party semeth to be as dead : wherein the cruelty & mallice of sathan doth notably appeare : who when hee seeth that he can not continue in man to torment him still after his accustomed manner as he desiereth , will yet do what he can to vexe him at his departure or going out . These 3. tokens or signs of dispossession were often sene and hard in K. Wright , who being not only possessed , but by her owne defalt , in that the vcleane spirit returninge , found her empty , swept , & garnished , and so prepared and ready to receiue & entertaine him , so far was she from resisting of him ) repossessed , and that sundry times , at her seuerall dispossessions , was euer extreamly tormented , schriched fearefully or cryed out , and then laye as dead . Hence I collect the dispossession of these Demoniakes : for as when we see one handled after the same manner as they weare , who in the scriptures are said to be possessed with sathan , we must needs confese , that the same party is verily possesed , even so , when we see one so affected and vsed as they were , who are said in the scripture to be dispossessed , we cannot chouse , but say that they also beinge so affected are dispossessed in like manner , for Desimilibus idem sit Iudicium . And no doubt but the holy ghost , in the particuler describinge of the manner of possession & dispossession , did leaue aspeciall doctrine & direction to the Church in succesciue ages , how to discerne & to be assuered in the like cases . Thus doe I the rather Iudge , because otherwise ( yf the partye now dispossessed weare not so affected , as they were , who are mentioned in the gospell ) when the people of God haue only praied , or fasted & praied , a long time together , they cannot knowe that the party is deliuered , although it be so : For the ease of the party will not suffice , because that is vsuall with Demoniaks , seing the diuill vexeth them , but at certaine times only , being otherwise out of their fites , as well as any other body . sōe speciall cases excepted , wher the spirit mak eth them blind , dumbe , deafe : or gathereth them all of a heape , so as they goe * bowed together as we read in the gospell , or lame ( as in experience hath bine sene in Th. Dar , who was lame and depriued of the vse of his legs for 13. weekes together or their abouts ) wherfore it is evident that yf in the dispossessing of a man , the spirit should not crie aloud , rent him sore , & cause the party to lye as dead ( which are the only apparant signs of his egresse ) then could not the party possessed be discerned to be dispossessed , and so God shold not haue that praise , nor man receiue that profite by such agreat worke , which othewise by the certaine knowledg therof they should . But now that God in his infinite wisdom , hath recorded these signs in his worde , and left them for a direction vnto his Church herein , he hath prouided a remidi for our weaknes , and furtherance of his owne glorye . furthermore I haue in experiēce obserued this signe also of Sathans goīg out of him whō he possesseeth , to wit , whē the Demoniak doeth either se somethinge going from him , or sensiblie fele somthing to come from within him . Thus Darl . saw somthing like a mouse go out of him , as he supposed & of those in Lan. on of them felt & saw somthīg go out of her ( as she thought ) lik an vrchin , another in this , & a 3 in that forme , & so of the rest , accordīg as it is set downe in the stori . W. Som. also though he saw no visible shape , at the egrese of the spirit , it he felt somthīg com from withī him , which he thought wold haue pluckt away his throat ( as M Byrom had before him ) wherby he & those in Lan. were fully perswad ed , that the diuil was gone out of them . which we must not so vnderstand , as though the spirits had bine & continued in them in such bodies assumed vnto them , or that the spirits could not come out of thē but must nedes be felt , or it could possibly be felt or sene : but that the spirits by ther operation caused somthing which was felt & did appere in som visible forme or shap . All or most of which shaps we haue hard were vgly , & no maruil cōfidering the were represented by the foule spirit . Herevnto we may add the vomiting vsed by Som , at the very egres of the spirit , and not long before ( as it were foretelling the same ) both in those in Lan. & Th. Darling . but the scriptures making no mētion of these signes , they are to be regarded accordingly . Seeing then it is so , that the outward notes & signs of deliuerance from Sathans possessi on , precedent and subsequent , were found to be sene in these persons : why shoud we doubt but that the thinge signified by those signes was also truly , though not to the eye performed ? especially consideringe that out of the aforesaide signs accompanieth ( as I may saye ) the very egresse or going out of the spirit , for the spirits criyng . goe out , and that another is not vntil he be gone forth , for we read that when the spirit was come out of the child , then he was as one dead . Againe we called vpō God : that it would please him to cast the vncleane spirits out of the persons afflicted before vs , so as their bodyes might be temples for the holy ghost to dwell in : & god hard our pray ers vttered in such tearmes , & to that end , and we visibly did see the worke accomplished after our desiers . Furthermore we are to remē ber : that howsoeuer Sathan in the time of these possession , did vsually in visiblye shaps appeare vnto them , yet did he neuer seke to enter in to them , vntil after that time thei were dispossest , which then he eger lye attempted both by promises and threats , and that with euery one of them , which greatly confirmeth their dispossession . for the holy scripture telleth vs that the vncleane spirit is cast out of mā , before he seke to enter in againe . VVhen they vncleane spirit ( saithe our sauiour ) is gone out of a md̄ , he walketh through drye places , seekinge rest : and when he findeth none , he saith I will returne into mine house whence I came out &c. True it is that this returne wee speake of , & seeking of the spirits to enter againe into them we receiue by report from the parties possessed , & that no other is privy to the same : but it consider●nge it hath bene so with all and euery of them , as they hauc witnessed and that manye others ( I meane they which were present at the said assalts of Sathan to enter into them , as the parties afflicted aff●rme ) though they neither saw Sathan nor hard him , it both saw and harde them suddenly and strangly disquieted , & most eger in resisting the deuil , whervpon those which were present did also assist them theirin and that it was not so with any of them all the time of their possession in the apparitions of satan : the●e things ( I say ) considered , and that they agre so with the scripture , I cannot se why any should ●eiect and not credit that is here said of the vncleane spirits returninge , and seeking to repossesse them . Now this returne of Satan , and indeuoring to enter in againe , ( recouering some of them also ) as it argueth both their possession and dispossession , so likewise their expulsion of the wicked spirits by the finger of God , in his appointed meaines . Greatly therfore doe they for get themselues , and that which in holy scripture is written concerning this matter who hereby are offended , taking hence occasion to think and to speake , that Somers was not possessed , but that he was a verye counterfeite , or that he was not dispossessed , because he cane doe the same thinges againe . Knowe wee not that the deuill beinge gone out of a man , if returninge ( which he will certainly doe ) he finde him emptye , sweept and garmshed , it is impossible to keepe him out , but he will enter in and dwell there , yea with more and worse then himselfe ? or cane we be ignorant hereof , that Som. is emptie , swept , and garnished , if we consider of his intollerable ingratitude , for that mercy of God receiued , his abominable lyeing , slaundering , & obstinacie therin , to speake nothing of those lewd prankes he playd in the Bishope of Londons house viz. stealing , whoring , running awaye &c. as I haue bene credibly informed , Seeing then that these thinges agree and fall out iust accordinge to the scriptures , and that herein we se still the scriptures fulfilled : why are we not rather hereby confyrmed , then stumble therat as a rocke of offence ? neither is it to any purpose to obiect here as some do , that this scripture is to be vnderstod of asperitual deliuerāce out of the po wer of the deuill . For howsoeuer that is saide here , is most true being vnderstod spirituallye , I meane of the spritualll deliuerance from the power of Sathan : yet it is certayne the Lord onlye speaketh of a corporall deliuerance , which is confirmed partlye by the occasion and co herence of this scripture , arising of the eiection of Sathan out of one whom corporallye he had possessed , ( and not sperituallye more then other men , ) as is noted by Luke : but chiefly by the text it selfe : wher in the vncleane spirit is sayde to goe out of a man , secondly , to enter in againe : both which speaches are neuer vsed in the spirituall sence : but often , yea vsually in the other . And because that is and hath bene said by me concerning Satan returne to repossesse the partie out of whom he is cast , is so vnsauerye vnto many , even as if there were noe such thinge reueiled , but was some conceit of myne . Let vs therfore add to this scripture for further proofe therof , and confyrming of this truth , that speach of the Lord in the 9. of Marke : I charge thee , thou dumbe and deafe spirit , come out of him , and enter no more into him . which charg of entering no more into the child , our Sauiour would neuer haue giuen , had not he knowne that Sathan would haue attempted it , and other wise haue entered into him if he could : as beinge the propertie of the diuill , to seeke to enter into them againe , out of whom he hath bene cast . And surelye how can it be otherwise consideringe the nature of Satan , and his extreame malice towards man , especially towards such as haue bene taken out of his power : whervpon it is saide before , that seekinge rest , after he is cast out one , that is , seekinge ot praye vpon and spoyle men , for that onlye bringeth rest and quyet vnto him . he findeth none , that is , none doth please or satisfie him , in respect of the recouering that man out of whom he hath bene cast , such and so vnsatiable is his malice towardes him he hath lost , and hither doth it carye him . VVe maye likwyse obserue for the further confirmatyon of the former exposition , that in this place of Marke , ( wher we cannot deny but that Christ speaketh of dispossession , and coporall possession ) is mention of the spirits goinge out , and entringe in , as in the forme : scripture : and therefore the premises well wayed , and these sayinge of the Lord in Marke and Mathewe compared together , ther is great reason we should vnderstand that of the vncleane spirits returne accordinge to the letter . The * want of this returne of the spirits , doth among other thinges induce me more then to suspect the dispossessions in the Papacie , that the are not by the power of God , and so noe eiection or expulsion of Satan , but a voluntary departure , for the further strengtheninge and confirming of them in their false worshipe of God : but of this more hereafter . Lastly forasmuch as all those we haue spoken of ( they excepted who are repossest ) are , and haue bene for so long time euen two yeares , altogither free from that strange and greuous manner of handlinge or vexation in their bodies , wherof we haue heard at larg : why shold we doubt of their dispossession ? especially seing the strong man armed , keepeth not their houses : seing they carry not themselues as he desireth ( as Somers doth ) during which time , and in which case only there is peace . If you requyre more time for confyrmation thereof , you haue it in Th. Darling , who hath continued well and in his former & pristine estate , for the space of fiue yeares and aboue , ( blessed be god therefore ) and whose house it is manifest the strong armed man doth not keepe , seing god hath not only giuen him ( with the rest in his condition ) to confesse , declare , and beare witnes to the greate thinges the Lord hath donne vnto him , and how he hath had compassion of him , but also to suffer for the same . Here it will be obiected generally against all dispossessions in these daies , that to cast out Sathan is a miracle , and therfore miracles being ceased ther can be no dispossessions at all . For answeare herevnto we must knowe , that deuills are cast out two manner of wayes either by absolute authority , as by Christ being God : or by * an authoritye committed and giuen of Christ to men : as Though Bel Zabub the prince of Diuelles , and with him Legions had bene in him , yet had you cast them out : for if you can beleue , nothing shal be vnpossible vnto you , howbeit this also you must know and vnderstand that the spirit wherwith this child was possessed , is on of the worst kind of spirits . becaus in the ordinarie meanes which my father hath left to his church , he wil not be expelled by praier alon , without fasting thervnto adioyned . Now your faith being weake , & the spirit on of the worst kīd , & therfor hardly to be remoued , what marvell is it though you cast hī not out , yea , how was that possible , I deny not , but notwithstanding the weaknes of your fayth , had you fallen vpon another spirit on of that kind which in the ordinary meanes that is in the church may be cast forth by prayer ( you might happely haue expelled him : but take the case as it is , your faith weak and the spirit one of the worst , it could not possibly you should haue remoued him . although thē the lord attribut it ) cheif●i to their vnbeleife , that the had not cast forth that diuil , yet he signifieth by thes words that their was a cause or impediment , also in the spirit : so that the answere of christ , is double , consisting of two partes , wherin he sheweth his Disciples that for twoo causes they had not cast the euil spirit out the one and cheif was in them selues , to wit , their incredulitie , set downe in the 20. vers the other in the spirit possessinge the childe , for that he was one of the worst kynd mentioned in 21 verse Nowe this second cause is not set downe in plaine and exprese wordes as is the firste , but therby made knowen to the Apostles , because he was on of that kynd which in the meanes that euer was and shall be in the church , would not be expelled by sole prayer , without fasting annexed therunto , and this is it that Christ ment in makinge mention of prayer and fastinge , and not that the Apostles should haue fasted and pra●ed to any end whatsoeuer . This beinge the true and natural sence of this scripture . I further affirme , that howsoeuer the scope and drift of Christ in these wordes was to make knowen to his Apostles , that the vncleane spirite wherwith the boye was possessed , was one of the worst kinde of spirits foras much as it was on that wold not be remoued : without the strong & cheife , of those means , which were orcinarie and perpetual , to wit : pra●er and fastinge and that thence partely , it was that they did not cast him forth : yet hence we may gather and Christ Iesus secretly giueth vs to vnderstād as much , that the worst kind of deuils & therfore much more others , may be dispossessed by the meanes of fasting and prayer : And from these wordes a man maye as well conclude , that christ would haue prayer and fasting vsed as a meanes for the disposse ssing of Diuils , as one may gather that the ph●s●tion would haue phlebotomie or letting of blud vsed for the cure of him that hath the plurisie , who affirmeth that a plurisie can not be cured but by phlebotomi this kind saieth ( christ ( goeth not out but by prayer and fasting , therfore by praier & fasting it goeth out . which might be confirmed by a thousand such like speaches : one saith to a trauailer at Doncaster iourneinge towardes Yorke , you can not get to Yorke but by Feribridge : Is ther any so simple that vnderstande● not therby thus much , that by that waye he may passe thither , though some other waye by reason of the waters or some other ●ett , he can not passe : considringe then that our Sauiour mentioneth this as an effectua● meanes for the casting out of Diuills , and that ther is neither scriptur . nor sounde reason , which appropriateth the vse of this meaines vnto that age , or to the persons of the Apostls & others indeued with the myraculous gift , as shall be shewed heare after . I can not see whye the same meanes shoulde not stand and remaine at this day , & why fasting & praier should not be held the effectuall ordinance of christ for the castinge out of Diuils . That there weare certaine dispossessed in christs time , besids those which were dispossessed by Christ himselfe , his Apostes and others , in dewed with the gifte to worke miracles , it is manefeste by the 12. of Math. & Acts 19 , but how & by what meanes that was don , apeareth only by this place of scriptur we haue in hand , which was either praier alone or prayer and fasting according to the kind of spirit possessing the party , which we do not so vnderstande as though it weare requisit that they which dealte or at this daye do deale in the dispossessinge of satan by this meaines should or dyd know with what kind of spirit the partie possessed was vexed , which can not be : but that one being possest and dealt with for their deliuery from Satan by this ordinary and perpetuall meanes in the church , if by praier for an hower 23 or more he be not deliuerd , vndoubtedly ( that being perfourmed aright because of the kynd of spirit possessing : then let fasting therto be ioyned , and that certaynlye ( if the Lorde thinke good to blesse his sayde ordinance ( shal be mightie and effectual to the casting out of the spirit of what kind soeuer he be , indeed this cours we did not take with the aforsaid persons but at the first proceded to fastīg & praier , which we therfor did , becaus we much desired that our labour might not be in vaine as touching their delyuerance , & thus also thought & beleued that what kind of spirit soeuer were in them , we vsinge prayer & fast ing , the said holy meanes would be effectuall , through the mercy of God to expell and driue them out had they bene or were the spirite of the worst kind , much more thē others . saying that I dealt otherwis with Kath Wright whose dspossession was by prayer with out fastinge beinge vpon the daye of her dispossession delyuerede by noone , and no fast not so much as intended eyther by her self or any other in her behalfe , or shee once aduised theirvnto . If any shall approue of the aforesaide exposition , so farr forth as it doth or maye agree to they apostles , and otherwise reiect it , affirminge that of they Apostles soely this scripture is to be vnderstood , to whom it was spoken , and some others which had the gift of miracles , and so power to cast forth Deuills : I answer , that to appropriate this speach and tie it to the persons of they disciples , as meerlye and peculiarlye belonginge vnto them , is more then the text either in expresse words , or by necessary consequence will beare . and therfore considering also theris no other scripture to helpe in this case ) it is more then any man can for certaintie affirme , and such as we may as well deny , as others confidently avouch . Yea certaine it is that it can not be vnderstood of the Apostles , as ment and directed to them ( otherewise then hath bene sayd , thereby to signifie vnto them : that it was one of the worst kinde of Deuills wherwith the child was possessed , whence partly it came to passe that they had not cast him out ) and others indewed with the gift of myracles : for asmuch as Christ speaketh exper slye and by name of an ordinarye meaynes to cast forth Deuills , and therfore in these words of such as by they said meanes : had ▪ or should cast them out : not of they Apostles theirfore and their dispossessyng of vncleane spirits , who not by any appoynted or ordinarye meaines ( in which case their can be no myracle ) but without all meaynes , by the power and gift they had to worke miracles , did cast forth diuils . But it will be sayd , that howsoeuer they Apostles indeed by vertue of that gifte and power they had receiued from Christ to worke miracles , could and did dispossese wicked spirits without meaines , yet this was not generally true of all spirits for that there were some kind of Diuels ( imagine the worste ) which for al the power they had receued without prayer and fasting would not be expelled : and that this is it that Christe meaneth when he sayeth , these kynde can by no other meanes come forth but by prayer and fasting , as if he had said : your faith is lyttle and wauering and thence partly it is that you haue not helped the child but besides you must knowe that theire is a kinde of eue● spirits of which number is that wher with the childe was possessed which without prayer and fasting can not be cast out and therfore consideringe that meaines by you was not vsed it is no maruell thought you dispossessed not the diuill , yea it could not so be and of this mind is traiterous Stapleton a popishe proselite , though otherwyse learned , whose words of this scripture are these . nunc autem alam causam adsert &c. Now he aleadgeth an other cause , why the Apostles could not cast out this Diul which had so longe time possessed the man euen from his insancie : for it was necessarie they shoulde haue praied and fasted : where we see that howsoeuer he doth not appropriat this speache to the Apostles but acknowledgeth ( as in the same place appeareth that praier and fastinge is now a meaines for the casting forth of Diuells . yet he affirn●eth that necessarily the Apostls should haue prayed and fasted and that for the want or neclect therof , it cam to passe that the diuill was n●t caste ●ut : and with him agreeth Thyreus : who writeth thus : hoc genus Demonorum &c. this kind of Diuels saieth Christ , is not cast out but by praier and fasting surely the Lord doth insinuate that the Apostles neede not fasting and praier to driue away other Diuils , but was sufficiente to cal vpon the name of Christ but here besides they need them , meaninge fastinge and praier , because this spirit is hardlyer expelled then others . If this exposition were true , then ther should he a certaine sort orkind of divels which the Aposts by al the faith they had , or could haue : wer not able without further helpe to subdue . the which in ded Stapletone further granteth and affirmeth , saying presetly after the former words thus , sit fides quantum cunque feruens &c. let faith be neuer so feruent as a graine of mustarde seed , yet must praier and fasting be vsed , as a most stronge meadicine to driue awaye Deuills of this kinde and this he vnderstādeth of the Apostls ▪ as is plaine by these former words he saith of them . necessarium quippe fuisse orare et idinare . for it was necesarie for the Apostls to haue praied and fasted . Now this semeth verye strang vnto me , & such as nether can nor dare beleiue , and receiue for truth . for when I consider of the manifold & great signes & wonders the apostls wrought wherof we read in the history of the Acts. of the Apostls , & that ( as Peter saith ) thy did them not by their owne power or godlines , but as they prayed for , & also professed by the name or power of Iesus christ , ( to whom all power was gyuē in heauen and in earth ) who had committed also & giuē part of his power & authority vnto them : I se not how any infernall power could be able to resist & hold out agaīst this divine power , euē the power of the Lord Iesus they cam in if their faith was strōg , & so this power presēt with them , though they had no other helpe by praier or praier & fasting , foralbe it the apostls somtims vsed praier in the miracles they wrought ( thou gh neuer fastīg & praier that we read of ) yet they nede not so to haue done , I meaine their was no necessity theirof , their faith being strong muchlesse to haue praied & fasted for then in all their miracles they must & would haue vsed praier , which they did not . Yea very seldom did they praye : only twysse as I take it : once * Peter in restoring Tabitha to life againe , & an other tim “ Paul in healing the father of Publius of a feaver . which they did doubtles , either in regard of themselues , to stir vp & increase their fayth : or els because of those which were present : that the beholding and heareing them to call vpon another , when they were about to do the great worke they had in hand , myght theireby knowe , that , that which they did , was not done by their owne power , but by the power of him whom they did inuocat . In whether now of these respects soeuer they Apostles vsed prayer in the miracles they wrought whatsoeuer they were , it is cleare that ther faith being strong , much more being so strong as might be , they need not to haue vsed prayer . yf then the Apostles saith being great , they neede not to haue prayed , as in the doinge of other miracles , so neither in the casting out of satan , but as they saw it profitable to others : much lesse nede they to haue vsed prayer and fastynge . And if theire faith beinge strong , they could and did worke miracles , and namlye cast out diuels without any prayer at all , and some of the worst kynd in all liklihood , there were in that great number they cast forth : much more their faith beinge such ▪ they could and did worke miracles and cast out diuils of they worst kynd without prayer and fastyng . That therfore , which Stapleton and Thyreus here affirme can not be true . Againe the wordes of our sauiour are against this interpretation . If ( saith he ) ye haue faith as a graene of mus●ara seed , ye shall say vnto this mountaine , remoue hence to yonder place , and it shall remoue : and nothing shall be vnpossible vnto yow . except we will haue these wordes , how be it this kind goeth not out : verse 21. to containe in them : a perticular exception out of the generall , which I take to be very vnsound , and con trary to the meaninge of Christ . For vnder the worde nothinge , notwithstanding the words following ver 21. I would rather include speciallye and chieflye , that very worke they were questioned about , thē because of the words ve . 21. exclud the same . As if Christ had said : yf your faith be as agraine of mustard seed : ye shall not onlye be able to doe the same . that I now haue done , & yow through the want of faith could not doe : but any thing els whatsoeuer , though it were as difficult and impossible a thinge as it is to remoue a mountaine . They Apostles then by vertue of their miraculous faith could doe any thing , and therfore cast out any diuill . Moreouer when we consider of the power & authority that Christ gaue they Apostls ouer vncleane spirits , to cast them out , and how ac cording to the same , they preuayled so mightelye agaynst the deuils , which were soe subdued vnto them , as that the cariynge of kerchefs or handkerchefs from their bodyes , caused they euill spirites to goe out of men : we cannot se how their faith not failyng them , Beelzebub shold be able to withstand theire liulye voyce and commaund giuen in the name of Iesus Christ , though no prayer & fasting were vsed by them . Finally , we must remember that this power of they Apostles ouer vn cleane spirits , was not thus bounded and limited by Christ who gaue it them , but reached it selfe further , even to and ouer all euill spirites whatsoeuer , as Luke witnesseth sayinge . then called he his twelue disciples together , and gaue them power and authority ouer all diuils , & to heale diseases : so that if he were adiuil they had power to ●●st him out . And lest this pretense should be left vnto vs , that they had power ouer all wicked spirits , in that by fastynge and prayer ( though not otherwise ) they were able to cast out the worst kind of spirits , as others without that meanes : we must remember that with this power ouer diuils yea all diuils , Christ ioyneth the healing of diseases : as appeareth also by the 10 of Math. when it is said that Iesus calling his twelue disciples vnto hym , gaue them power against vncleane spirites to cast them out , and to heale euery sicknes & euery disease . and in the 8. verse following , Christ saith vnto them : heale the sicke , clense they l●apers , raise vp the dead , cast out the deuils . from whence we maye learne thus much , that as by ver tue of the aforesayd guifte and power , they were able and did with a word , withont any more adoe , heale the sicke , cleanse they , leapers , re store sight to they blynd , &c. even so by vertue of the same gift and power , with their word or commaund in the name of Iesus , ( without any further adoo by fastinge and praying , ) they were able to cast out all deuils , and did as occasion offered , yf their faith failed not , which is further confirmed out of Iohn 14. verily verily I say vnto you , he that be leeueth in me , the workes that I do , he shall do also , and greater then these shall he do . But this scripture is thus expounded and vnderstoode by many . that Christ hauing shewed his disciples in they wordes before , that it came through the defect and weaknes of their faith , that they had not cast forth the deuill , now telleth them how & by what ● eāes their weake faith might haue receiued increase and strength , even by prayer and fasting , wherby their faith being strengthened , they might haue expelled Sathan . Herunto I answear , 1 that our sauiour speaketh of the miraculous faith , as appeareth plainly by the text : if ( saieth he ( ye haue faith as is a graine of mnstard seede & shall saye vnto this mount ayne remoue hence to yonder place and it shall remoue , and nothing shall be vnpossible vnto you . Now this kind of faith as it was giuen without meaynes to certea●ne men , and God appoynted no meanes for they begetting of it : so neither did he ordayne and establishe any meaines for the increase of it . which if any will contradict , I would knowe wher God san●●i ieth any ordinary meaines to be vsed , for they increase of that he ●iueth with out meaines . You will hapily saye , that Paul for they increase of those graces of the spirit which without mea●nes he receaued , vsed the ordinarye meanes of studye and meaditation . I graunt that Paul did vse ordinary meaines for the increase of grace receiued . And no maruile . For as by meaynes of heareing , readinge , and meditation , he had receiued diuers giftes of the spirit , so why should he not by meanes ●eek the increase of the same ? be it also graunted that he vsed meaines for suspect . then for the reason aforesaid , I can not but dissent from them therin Thus we see that the former expositiones which are giuen of this place of holy scripture can not stand , and that the truth will not beare them out . that this scriptur can not be so ment , that the Apostls should haue fasted and praied , for then eyther it must haue bene that theare was a kinde of spirits , which for al the power they had receiued wold not be , cast out by them , except bes●des they vsed the meanes of pra ier & fasting , which is directly against the scripture , as we haue heard or els , that therby their weak faith should haue ben strengthened that so they might haue cast him forth , which al can not be as hath ben she wed . it remaineth then that the interpretation here giuen is sond and true , and therfore that it ought to be receaued , and suerly I doe not see what should let or hinder any ther from , seeing the occasion coherence and text or letter of this scrptur make al and euery of them for it ▪ and that it is not against the analogie of faith , what impieti or great absurditie is there in this , that praier and fasting is a meanes ordained of Christ for the castinge out of Diuils : or what great danger is there to the churche by imbracing it for a trueth beinge so in deed , and this is all the euel fruite you can gather of the former exposition . He knoweth nothing in holy things which vnderstandeth not this that if on be now possest and by praier recouer not , praier and fasting ought to be vsed . that in the sayde iudgment God calleth him , who is thus corected to this humblinge of himselfe and afflicting of his soule first and chefly , then those which are spetially and aboue others afflict ●d in him , as the father in his child the husband in his wyfe , so as they sinne if they faile therin secondly that praier and fastinge beinge vsed aright , wil certainly prosper eyther to the remouing , or sanctifiing of the said iudgmēt . if now it so fal out ( as it may as wel as otherwis that the iudgmente thervpon be remoued , I meane the Diuill be cast out of the possessed , as it did with the former ten , and diuers others also euen of late in our owne land , ( yea when , by , and for whom hath this medicine bene vsed , & the sicke party not cured ) it cannot be denyed , but that prayer and fastynge was the meanes therof . In the 20. of Genesis it is said , Abraham prayed vnto God , and God healed Abimelech , and his wyfe , and women seruants , & they bare children . VVho will deny but that as the sinne of Abimelech ( intaking Sarah , Abrahams wife vnto him ) had shut vp euery wombe of the house of Abimlech , so the prayer of Abraham was the meane , wherby they were opened , and that iudgment taken away ? and this , the 7 ve●s of that Chapter , further confirmeth . The 11. Tribes about the monstrous whordome and Villanye committed in Gibeah of Beniamin , gathered themselues togeathere īn Armes , and did fight against Beniamin . They Israelites weare discomfitted the First , and the Second tyme , and manye of them slayne , notwithstandyng that after the first ouerthrowe , they had sought Earnestlye vnto the Lord by Prayer . Prayer alone not preuailynge so farr with the Lord as they desiered , they assembled themselues in most solemne manner the second time , and ioyned fastynge therevnto , and therein they spent a daye . After goynge foreth against they Beniamites , the Lord deliuered them into there handes : shall wee not saye that theire prayer and fastynge was the meaines , wherby they Israelites remoued the hand and iudgment of God which was vpon them , ( in smytynge them by Beniamin ) and and obtayned victorye against them ? yes verilye . Even so it is in this case . Katherin Wright was possessed , and prayer beynge vsed dispossessed . Maye not one well saye , that prayer was the meaines whereby Sathan was cast out of her ? prayer and fastyng beynge vsed for Thomas Darlinge one likewyse possessed , he was there vpon cured : maye it not be trulye sayde , that the sayd holy exercyse was the meaines theirof ? The 7. in Lankashire beynge sicke ( as I may saye ) of this supernaturall disease , weare healed vpon the vsynge or appliynge of this supernaturall meadicyne . VVhy may not I now as saflye saye that this was the meaines of theire cureynge , and castyng out of the spirites : as the physitian applyinge anaturall meadicyne , for the healing of a naturall dissease , it hauyng also prospered to the recouerye of the parties health : say , that his said medicine was the meanes theirof ? In like sorte William Somers beynge possessed , and the soueraigne meadicyne of fastynge and prayer beynge vsed and applyed , he also was healed . To what meanes now shall or can wee ascribe this health and dispossession of his ▪ but to thys holy exercyse ? And thys me thinketh should somthinge perswade and preuaile with vs herein , in that God not once , or twice , but sundrye times , not vpon the person of on alone , or two , but diuers , hath from heauen put a seale here to , ratifiyng and confirmyng this to be a meanes effectuall ( through his blessinge ) to the castynge out of Sathan , in that he gaue health to such as were possest with the Deuill , vpon the vsynge and applyinge of this medicyne . VVhen Saint Paull his Apostleshipe was by reason of the false Apostls among they Corinthians called into question , hys defence for himselfe , or profe therof was this : that by him they were converted , and called or brought to the faith . are not yee ( saith he ) my worke in the Lord ? you are the seale of myne Apostl●shippe in the Lord , as if he had said : in that some of vow by my ministrye haue bene call ed to the felowshipe of Christ Iesus as he sheweth Chap. 1. that , ( vf I had nothynge els to saye for my selfe ) proueth me to be an Apostle this ( saith he ) is my defence to them that examine me , & call into doubt mine office . Even so I saye to them that denye or call into question , whether prayer and fastynge be meanes to cast forth Sathan : that the dispossession of the seuerall persons before spoken of ( to pase by others which might be named ) is a ●ea●e and confirmation therof . Admit then that these words ( this kind can by no other meanes com forth , but by prayer & fasting : ) doe not containe in them an ordinance of Christ , for the healing of the possest by prayer , or prayer and fasting , and that neither here nor els where in holy scripture , ther is any such ordinance mentioned : yet notwithstanding the same may wellbe ( and indeed is ) a meanes ordained of God to that end . For as the medicine applyed by the Phisitian for the healynge of one sicke of this or that dissease , or the plaister of the Chirurgian for the healinge of a wound , and prospering to that end the are applyed , we all know that the same are meaines appoynted of God thervnto : and when wee see that the haue the same effect with many , that they are ordinary meaines leading thervnto , all be it nothinge lesse then such meadicines or perticular ordinances of God are mentyoned in the scriptures : even so when we see that by prayer , and fastynge and prayer : Sathan is cast out of some , and they therby deliuered from all theire vexations and torments which before from him they had indured , and that not som fewe but sundry at this time , and many heretofore in former ages , as in Turtullian , Criprian , Chrisostome , there times : we may hence gather and assure our selues , that God hath appoynted prayer and fastynge , and prayer , as meanes ( and that ordinarye ) to cast out the diuill of the bodyes of men when he is in them , and as a supernaturall meadicine to heale this supernaturall disease , whervnto the bodye of man is subiect as well as to othere diseases , although ther were in holy scripture no mention of any such ordinance . The thing it selfe then , ( although there were nothing said as concerninge this matter in the holy scriptures ) I meane , the deliuerance of persones thus affected by Sathan , which in experience we see performed before our eyes and others before vs , manifesteth and proclamed to all men , this to be the ordināce of God in his secret counsell , even as it doth in naturall diseases , and in infinite other cases . And what letteth that we should not be perswaded hereof , and receiue it for a truth ? if this , that we read not in the word of God of this ordināce : besids that we haue hard it is otherwise , that hindereth not , because many yea infinit things are decreed in the secret and eternall counsell of God , and knowne so to be man , which are not set downe in his reueiled will. If this , that Christ and his Apostls when they cast out Diuils wrought miracles , and that miracles are ceased . we may remember that soe likwise they healed feauers , palsies : & other diseases and infirmitie of mans body by miracle , and yet notwithstanding together with the diseases , meanes remaine for the curing of them . And why it may not likwise be so in this our case , in the healinge of this bodily disease supernaturall by this supernaturall medicine , I desier him that is contrarye minded to shew . That common obiection therfore taken from the ceasing of miracles , maketh no more ( indeed ) against the eiection of Sathan , and healynge of the 10. possessed persons wee speake of done by an ordinary meanes , then it doth against they healing of other diseases : which diseases were somtyme cured by myracle . The different manner of curinge is wislye to be considered off . As all curinge of naturall diseases is not miraculous , although some be or rather was even so all healing of this supernaturall disease or eiection of Sathan is not by miracle , all be it some be , but of this more hereafter . and here for the further confirmatiō , both of the general point , I now intreat of , which is : that men in these last daies may be dispossessed of Diuills . which to sundrie amonge vs seemeth very straunge : and in credible as also to shew the meanes which since miracles ceased , haue by the most learned & godly , in the church of god from time to tim bene vsed for the expellynge of Sathan out of such as be possessed : and is by theire example parctise and counssell commended vnto us in the like case to be used . to this end and purpose I saye : I will in this place set downe certaine testimonies of some wryters , both in aun●ient and lattet times testifinge the same : Origen writinge vpon the 17 of Math 1 21 , howbe it this kinde goeth not out , but by praier and fasting hath these wordes , si aliquando nos oportuerit circa curationem , if at any time it shall behoue vs to deal a bout the curinge of them who suffer such a matter ( uz . are possessed ) we may not adiure them nor aske them questions , nor speake any such thinges , as to the vncleane spirit hearinge vs. but conti nuing in prayer and fastinge , we may obtaine helpe from god for the afflicted and shall driue forth the wicked spirits by fastinge and praier . Tertullian . saieth , Daemones de hominibus expellimus sicut plurimis notum est , wee expell Diuils out of men as is knowen to many Cyprian . writing vnto , Domitian vseth these words , O si audire velles et videre vz. oh that thou wo uldest heare and see . when the diuills are adiu●ed by vs. and tormented by spirituall scourges , and by torments of wordes are cast out of bodyes possessed , come and know that these thinges be true which we affirme . Now how soeuer I do not iustifie , Ciprian as touchynge his adiuringe of euill spi rits : yet hereby it is manifest , and this vse we may make of this speach of his , that men were not only possest and dispossest of di ils in those dayes , when miracles were ceased , ) but that the same was common & vsuall then : for otherwise he would neuer haue vsed these words : come and knowe these thinges to be true which we speak therbye prouokinge Demetrian Proconsell of Africk to make , trial of that he saide . the same is also manyfest by Turtullian his wordes saying , we daily expell Divels out of men but most excellentlye doth this appeare by Chrisostom who lived about 200 yeares after them his words be these hinc ita que ad solitam veniamus admonitionem , therfore let vs come to our accustomed ad monitian and what is that accustomed admonition ? that we frequent the worthy praier with a sober and watchful mind , for when I spake of this ma ter of lat I saw all of you willingly obaying , wherfore in truth I shold deale very ill if I should not blame you when you are necligent , or not comend you whē you do well & accordīg to your deuti , this day therfor I will prais you and thank you for that your obedience , but I wil then giue you thanks when I shall first hauc taught you why that praier before al other was wont to be made and why the Deacon doth commaund the men that are vexed with the Diuill and moued with most cruell furie to be brought in at that time and bowe downe their heads , for what cause it is done I will thus de clare . the vexing of Diuills are bonds most wycked and greiuous , for they are bonds , more strong then iron , therfore as at the very instant , when the Iudgge is wont to come forth and to sit vpon the iudgment seat , the iaylor brings forth all the prisoners and set them at the barre , before the seat of iudgment , loathsome filthie , ouer growen with heaire & al too tuttred with rages . so the fathers hanc appoynted , that when Christ was presently to sit as it weare vpon his tribunal , and to appeare in the sacraments , those men that were vexed with the diuill , as being fettered with certain bonds should be brought forth , not to be examined for the things which they ha ue done , after the manner of prysoners nor yet that they sholde be punnished but that the people and all the citie being present , publigue praiers might be made for them , that al with one accorde might intreat the lord of all in there behalfe and might striue with strong cries that the lord would haue merci vpon them but as thē I was displeased with thos that neclected such a praier , and weare abroad at the time so nowe presently I iudge , that I am to be very sharpe with those which staye within , not for that they tarry with in , but that tariing in the place where they ought , they are nothinge better affected , then they who gadd abroade , for they are talking amonge themse lues , ( and eyther iest or cōfer about ther busines in the most fearfull time , o● mā what doest thou . whē thou seest thy brethrē present before thee in so ma-many bonds ? thou talkest about things which nothing concerne thee , can not the very sight terrifie the sufficiently , & drawe thee to som compassion and pittie ? thy brother is in chaines , and yet thou art drowsy , and carlesse , how canst thou be pard●ned when thou art so harde harted so far from humani tie so cruel ? fearest thou not least whilst thou talkest omitest thy dewtie and art carles , some diuill leaping out from the possessed finding thy soule idle and swept cleane should conuaye himselfe into it , and with great easinesse enter into the house thus set wide open ? how wel doth it beseme euery one at that time , to be swallowed vp of greife , to poure out riuers of tears , and none but watered eyes , to be seene rounde about . and al the Whole congregation to weepe , to sighe and sobbe . canst thou not shed teares ? what purginge can these thy horrible sinnes receiue ? if thou wilt not lament the state of thy bro ther , yet at least feare thou for thine owneselfe and awake , if thou shalt see thy neigbonrs house al on fier although that negbour be to thee very hatful wilt thou not runne with as possible speede to heelpe to quench it , least that the fyer creping by lyttle and litle , enter into thy house also ? consider thou the same thing in those which are possessed , with the diuil , the tormenting of Diuils is a fier and a burning , and consuminge flame take hede therfore & cas further followeth there . Thvs wee see Chrisostome , in this pathetical homeli of his , sheweth the ordinarie custome of the church in his time , for the dispossessing or castinge out of Sathan by the pulicke praiers of the churche . wher in no doubt was vsuallye greate weepinge mourninge syghinge and stronge cryinge vnto the Lorde by al the people presente , beholding the tormentes of the possessed , and their deliuerance , thoughe nowe when Chrisostom spake these words , some of his people ( by reason hap pely they weare much accustomed to these dispossessions , and those thinges which fell out in the same ) failed to be after this manner affected . wherupon he reprehended them for the sam : which is so sett downe as if Chrisostome , had described that which hath fallen out in all sortes of beholders of these late dispossessions , so much now in controuersie as they can witnesse . Peter Marter in hys booke of common places , hath these wordes , concerninge this matter , Quid ergo faciemus arreptitiis &c Therfore what shall we do with those that are possessed , when they are vexed with wicked spirrits : shal we forsake them ? they are in no case to be forsakē . yet notwithstanding ▪ we will not by adiuerations commaund the vncleane spi rit to goe forth , seeing we knowe : we are not indued with any such gift , as that wee should by our commaundement cast out diuils , wee will then vse faithfull prayers , I say prayers most vehement , and supplications , for their recouery . In a word , this should be the most laudable and wyse course , that exorcismes at this daye be turned into prayers . Chrysostomiet Prosperiaetate &c. In the time of Chrysostome and Prosper ( saith Chemnisius ) they possessed were brought into the Church , and were oft deliuered by the common supplicationes of the assembly . And Philip Melancton hauinge made mention of diuers which were possessed , & nam lye of a Damsell in Marchia , who had bene healed of that disease , by the prayers of the godly , of whom he saith , et adhuc viuit sana , and it she liueth times liuinge and ioyninge with them therin , a miracle was wrought if a miracle , miracles wear not ceased then , which all learned men knowe to be false , 2 yf a miracle , who wroughte those myracles ? yf those auncient & learned fathers , why did others , yea oft times their wholl congregations ioyne with them in those miraculous workes , and not themselues without theire helpe , doe the same as did the Apostles and others which had the guift of miracles : why did they not also by prai er giue syghte to the blinde , heale the sicke , and doe other myracles ? was ther euer any man hearde of , who indewed or guifted of God to worke one only kinde of miracle , and had no guifte or power to effect any other ? yt is manefest thē that for asmuch as thos fathers assist ed with others , did by praier cast diuills out of the bodies of men & it ther in did no miracle : that expulsiō of satā by praier is not miraculus or at least that Sathan may be so expelled and no miracle wroughte . Thirdly , the expulsion of Sathan by praier , or fasting and praier is no miracle , because it is brought to passe by meanes ordained to that ende , euen the instant praiers of the seruantes of God. somtime long continued in humiliation of fasting , for what soeuer is brought to pass by meanes appoynted therunto is no miracle , though it be other wise and in it selfe neuer so wonderfull . for this is one thing among others , necessarily required in euery miracle , so as without the same it is non , that it be done and brought to passe without any sett and appoynted means of God therunto , as that learned & reuerent Daneus testifieth otherwise the number of miracles should growe to an infinit number : aboue those that here tofore weare taken to be such , and we shall haue many miracles dayly and continually wrought before our eyes , which all men will deny , for then shoulde the couersion of a man be a miracle ( and so looke how many men weare conuerted , so many miracles shoulde be wrought ) for it is a wonderful worke and not only aboue & besids nature , but against nature euen as it is to see , the Wolfe dwell with the Lambe and the Leoparde lye with the Kide , and the calfe and the Lyon , and the fatt beaste together , and a little childe to leade them , yet not withstanding forasmuch as it is broughte to passe by an ordinarie me anes that God hath thearunto appointed euen the preachinge of the worde , it therfore ceaseth to be a miracle , for admit there were a man in Turkey or amonge the Pagans in the faith and that without al mean es it is certain that that mans conuertion was miraculus : and yt when one in the church is brought to the faith by the ministri of the word , his conuersion is not miraculus . That a child should be conceaued & so framed in the wombe of the mother as it is & after brought forth aliuinge creature , indewed with reason and vnderstandinge , is a thing greatly to be wondred at , yet forasmuch as the same is brought to pas by a meane ordained of God to that ende , no man counteth it a mi-racle for then looke how many children weare borne , we shoulde haue so many miracles . but imagin a childe conceaued without the knowledg of man : as the conception of our Sauiour was , then euery on wil grant such conception to be miraculus . The like may be saide of the contin uance of mans life , man taking that foode which God hath therunto appoynted , if his life be continued and holde out from yeare to yeare there is none that wondreth at it . But if it weare possible that ani one shoulde liue without any sustenance at all that weare miraculous . So Moses Elias & Christ liuing but 40 daies , without eatig & drinckīg ani thing , it was by miracle . The corn that groweth in our feildes , wherin of on grain cometh not onli mani , but also the eare & stalk , is an admirable thing , yet no man counteth that miraculus : and why , becaus god in nature hath so appointed it , that the meanes leading therunto first being vsed , as plowing & sowīg ther should folow an haruest or increse of corn but if we shold behold a feild replenished with corne wher no plow cam . nor seed was cast , then wold the simplest plowmā that is , say , behold a miracle : thus we se on & the sam work miraculus & not miraculus a miracle whē it is effected without meanes no mira cle whē it is don bi meāes . euē so it is , in this our presēt case . to cast out diuils without meāes , as christ & his apostls did , who onli spak & it was don comāded & they obaied is a miracle , but to cast forth deuils by a meāes ordaīed of god to that end as praier & fastīg , is no miracle at al. But it will be obiected that some outward thinges or actions , haue as meanes bene vsed in the working of sundry miracles . Elijah : & Elisha deuided Iorden , by smiting the waters with the Cloak of Eliiah . The oyle was increased to the widow , by the meanes of the oyle in the pit cher . Naaman was sent to wash himselfe 7 times in Iorden , for the heal ing of his leprosie . Yee Christ himselfe somtimes vsed meanes in the great works he did : in the healing of on that was dumbe & deafe , it is said of him : that he put his fingers in his eares , & did spitt , & touched his tongue . and in the 9. of Iohn in giuing sight to him that was borne blīd it is written . that he annoynted his eyes with claye , and sent him to wash them in the poole of Siloam . Hervnto I answer , that thes & such lik were vsed as signs : whervnto the Iewes were much acustomed : & happily to trie their faith therby , or to imprint the worke wrought more deep lie in the mynds of the beholders , & those which were therby healed , or for some other purpose best knowne to the lord , & as they which vsed them saw them most profitable : & not as meanes seruing to the worke they were about , in which case they must necessarily haue bene vsed , so as without the same the miracle could not haue bene : for whē the Lord apointeth a thinge to come to pase by such or such meanes , the same meanes must be vsed , otherwise that thynge shall neuer be . Now I trust wee are farr from thinkyng ▪ that without these outward things , the said great works , could not haue bene effected or wrougt . could not Elisha , if he had pleased , as well haue healed , Naaman of his leprosie , by his worde alone , as haue smitten , Gehazi his seruant ther with ? yes verilie , he enioyned him then that washingein Iorden not as a meanes of curinge him , but therby to trie the faith of Naaman and was it not so triede therby that it was shaken , so as had it not bene for the counsell of his seruantes , he had gone into his cuntri backe againe a leaper as he came ? the same is to be said much more of our Sauiour Christe , and of the outwarde thinges he vsed in some of his miracles in the 7 of Marke , a deafe man is broughte to our Sauiuur Christ to be cur●de , wher it is saied that when he had taken him asyde som the multitude , he put his fingers in his eares , and straight waies his eares wear opened , now it can not be denied , but that Christ coulde haue don that cure , if he had pleased , though he had nor moued a finger , yea by his very nod or beck , and admit that Christ in steade of puttinge his fing ers into his eares , had only beckned vnto him , and that therby he had receiued his hearinge , woulde we saye that Iesus had vsed the said becke as a meanes to restore him his hearinge , or rather ther by to haue made knowne to the partie & multitud , that his wil was , that he shold heare , and be healed of that his deafnes . The like may be said of the former blinde man , that our Sauiour in anointing his eyes with clay , and sending him to Siloam to wash them did not vse the same as a meanes to giue him his sight , and worke that miracle . but therby to tempt him and trye his faith , for thus throgh in fideliti he might haue reasoned , in himselfe , I thought he woulde pre sently haue giuen me my sight , by his diuine power . but I now perceiu it is otherwise as al his power , wherby it is saied he doth suche greate workes , com to this ? that mine eyes must be annointed and that with clay , which if I had my sight , would rather put it out then helpe to re store sighte to the blinde ? and must I washe also , and that in the poole of Sil●am before I can see● what vertue hathe that water aboue other waters ? are not other waters , and is not the water of the poole of Beth seda as good as that of Siloam ? may I not wash in some other water & haue my sight as well as in that of Siloam ▪ I will not washe for this cause : thus to proue his faith , and partly also therby to proue the faithe of others , the Lord Iesus in curinge him anointed his eyes with cla●e and sent him to Siloam , and did not this as a meanes effectual through his bessinge , to helpe him to his sight to the same end he put his fingeers into the eares of the deafe and vsed also somtimes spittle in restoringe sighte vnro the blynde and speache to the dumbe , for what in reason , or in nature is more vnlikelie to effect so great a worke then a little spit●le ? most excellenttly therfore therby did Christ Iesus try the faith of men : and not vse the same to the ende it shoulde be a meanes to effect that he was workinge , and yet I knowe and forgett not , that god can , and often doth bringe most mightie thinges to passe , by smal● and weake meanes . And wher it is said that Christ prayed in the raysing vp of Lazarus and Peter in restoringe Tabitha to life , we are to vndrstand that they did not this , as a sett and apointed meanes leadinge thervnto : ( which is also to be vnderstood of others prayinge in the like case : ) For then without prayer the miracles could not haue bene wrought , which we must be farr from imagining : but in regard of the people which were present , as they saw it profitable for them and this is exprslye noteed by our Sauiour , for it is said , that he prayed because of the people that stood by , that they might beleue that his father had sent him . Peter also by his prayinge would haue the people more fully vnderstand then they could by the charge he commonly vsed , that that he did , was not by his godlines or power , but by the power of him one whom he called . It is to be obserued also : that howsoeuer they vsed some short prayer before , to the end aforsayde , yet when they came to the doinge of the worke , they did not supplycate : but commaund such a thinge to be done , as hauing power and ahthoritie thervnto . ( the one from his father , the other from christ . ) Lazarus come forth : Tabitha arise : and it was so . But in our case we continued still in intrating and beseechyng the Lord : who in his good time was plased to doe accordyng to that wee desiered : whereby we witnessed vnto men , that we haue receiued no guift or power to cast out diuils , as the Apostles had , and that we doe no miracle , but only desier Christ sittinge at the right hand of his Father , to haue compassion vpon the partie in misserie , and accordyng to his promise to helpe him : which was neuer held for myracle in the Church of God. The which if we had taken vpon vs to doe , then we would not haue desiered the assistance of any Minister , or priuat per son therin , nether would we alwaies haue made intercession to christ , in the the behalfe of the person afflicted : But if not at the first , yet at length , whē it came to the point of deliuerance , we would haue charg ed & commaunded the evill spirit in the name of Iesus Christ to haue gone out , which is so far from vs and our practise , that wee condemne the same holdinge itvnlawful to be vsed of any in these dayes , except God should raise vp some extraordinarilie , which must be also in the founding or planting of a church and not in a churche established , and such as hath receved the ghospel as ours hath , for . howsoeuer the Lord hath no where sayd that ther shal be no more miracles or miracle workers and therfore is at libertie in this case . yet if we wel consider of the ende of miracles , and wh● the lorde added them to his worde , euen to get intertainmente to his ghospel amonge the Gentiles ▪ which otherwise wise being foolish ( not in it selfe ▪ but in the corrupt iudgment of men ) would neuer haue bene receiued by them and withall remember that which we wel knowe , that it is alredy beleued in , by the Gentills , we may therby well coniecture : yea in a manner assure our selues , that mi racles haue an ende , espetially in a church established , wherin also we are confirmed , by the long time in which for the reason afore said they haue bene wantinge . In the 6 of Marke . it is saide that the Apostles anoynted many that were sick with oyle and healed them . I answer : and returne this vpon him that obiecteth it thus , yf in the working of any miracles there were meanes vsed : then vndoubtedly in the curing of those sicke persons which by the Apostls were anoyn ted by oyle and so healeed : for what was there vsed in miracles , which in al reason was more likly to be a meanes then that oyle and the anoi ting of the sicke therwith ? and yet all learned men against the papists and their exstreame vnction agree in this ▪ that the same was onlye a signe or ceremonie which the Apostles vsed in there miraculous healing of men : none saye that it was a meanes to effect the saide worke or cure , for then in truth it shonld haue bene no other then a medicin and by consequent their healing naturall and not miraculous : yf then that oyle vsed by the Apostles in the doyng of some miracles , was no meanes : but only a signe , by the consent of al deuines : much lesse was the clay spittle or any such like thinge vsed by Christ or the Prophets in som of their miracles a means therof , but only a sign wherunto that people of the Iewes were much accustomed . But admit that herein I weare deceiued , & that this expelling of satan by praier and fasting is a miracle . as well as that by word or com maunde , performed by Christ and his Apostles . yet that maketh not against me ( my error herin excepted ) nor the counsell I gaue or what soeur I did , so longe as it is certaine that the aforesaide persons weare possessed or other wise afflicted : and that in eyther of those cases it is : not only lawful to humble our selues by praier and fasting : but also●a dewtie and worshipe in such case and time to be perfourmed to God yf any demaund why we can not cure other supernaturall diseases by this spirtuall medicine as such whome we save are bewitched , that is af licted in ther bodies through the mallice of a witch by her samilier spi rit , I answere : that if we had the like scripture for the curinge of them by praier and fasting , as we haue for the healing of those Sathan posses seth , then we would not doubt : but that they also by the saied meane might be helped as wel as the other , yet notwithstand●ng we counsel all thus afflicted : to be often and dilligent in vsinge this holy exercise for how shall we preuaile against Sathan and remoue that hand of his wherwith God doth smite vs , but by earnest prayer vnto God● Is there any other meane or way to heale such , as by Phisicke● or helpe to be had from any creature ? no verily : except we will goe to the De uill and request him to spare vs now , and be good to our bodies for the present , and vpon that condition be contented , that hereafter he take his fill both of body and soule : as many ( in effect ) doe , seing then ease to such : can noe otherwise be had but by prayer , lett them in any case praye , and neuer faint nor giue over , vntill they haue receiued a comfortable answere from the Lord. and seing none for a tempo rall iudgment haue more cause to be humbled then they , for asmuch as god hath sent an euill spirit , that vile creature of his , most malitious also and cruell towards man , to smitt & whyp them with : & that fast ing is a meane ordained of God to humble vs , and further the humb ling & afflicting of mans soule . who should fast if not these ? by fasting then and prayer , let these seeke the remouing of the heavie hand of god which lyeth vpon them , & otherwise will not be remoued , but to there further hurt . and if this they obtaine not therby , yet ther labour & seruice they performed to god shall not be in vaine . for besids they receiue comfort theirby in the discharge of that deutye they owe to God , who when he layeth affliction vpon any , doth therby call & as it were summon them vnto weeping & mourning , to baldnes & girding with sackcloth : they shall also obtaine this therby , that the said afflictiō shal be sanctified vnto them , & made meanes of much good to their soules : so as though in their outward man , I meane in their bodies , the be stil afflicted , it in their inner man they shall be renued daylie more & more : which of the two benifits that com by the exercise of humili atiō is the better , though we rather desier the other , deliuerāce from the present misery , because of the grese it carieth with it . But suppose that herein also I were deceiued , and that theris no such ordinance of christ as I affirme , & that fasting & prayer is not a medicine appoynt ed of god , & in mercy left to his church , for the healing of thos which are possessed : yet seing we are commaunded to resist the diuill , not only his temptatiōs , but also his persō . ( for so did christ Iesus our example . auoide satan , saith he ) & so not only tempting , but also possessing : & haue also a promis that we resisting , the diuill will or shall flee . seing also ( as Peter telleth vs ) we must resist strong in the saith . for asmuch as the enimy is strong , euen a principality & power : & the way to streng thē & stablish our weake & wauering faith , is prayer & fasting : who seeth not that ther was good & iust cause to take vp this said holy ex ercise , & sufficient in scripture to warrant the same ? Indeed thes scrip turs are directed to them that are set vpon by satan , but it that leteth not but that others also in a fellow feelinge of their misseries , as being members of the same body with them , might & ought by way of help and assistance ioyne with them therin . in the sightinges we haue with our bodely enemies one brother wil be sure to fight with and for another , especially if he see him ouermatch ed , and in daunger to be hurte , and shall not brethren in Christe in the spirituall sight with the enemies of there soules and saluation do as much in the like case ? But be it further granted , not only that prayer and fasting is no such means as I affirme : but also that non of the af●resayd persons were possessed . yet ther is notwithstanding sufficient to iustifie the aduise I gaue , and the worke of our handes , becaus it is euidente that they weare vexed by Satan , yf not with in them ( as we verely beleu and constantly affirme ) yet by some externall operation of his ▪ or at least weare otherwise afflicted , if not so , that the hande or iudgmente of God ( I saye ) was one way or other vpon them , it cane not be denied . Now when God sendeth any iudgment therby he call eth men , and therin secretly commandeth them to fast and praye as is plaine by Isa 22 and the 1 chap of Ioell pra●er also and fastinge is the only meanes to remoue the hand of god from of vs , if that shal seeme good in the eies of the Lord , as apeareth by the 2 of Ioell , and by the practise of the church in all ages , and the fruyt or successe therof , for the people of God in the daye of their affliction , contynually betoke them selues therunto . and the same prospered and preuailed mighteli with God , as may appeare by the testimonies of scripture quoted in the margente . Herupon it followeth that it was not only lawfnll for the aforesaied afflicted persons , and vs also being requested and that instantly in a ioynt-feling of their miserie to take that course we did , but also our bounden dewty ( being espetially present with them ) and that wee coulde not but advise and doe as wee did if from the harte we desired their delyuerance from the said iudgment of God. so that this if ther wear nothinge els besides , doth sufficiently iustifie and wa rant , our councellinge of them to humble and cast downe themselues before the Lord vnder his mighti hand , and to seeke reconciliation and attonment with the almightie by prayer and fastinge , who by this strange plague of his , did testifie to ther faces that he was angry with them , and our ioyning with them in the said exercise of humiliation . To conclude and inferr somthinge of the premises , and so to pro cede to the 3 parte of this treatis . yf it be true not only that men in these last dayes may be possessed with Deuills and dyspossessed and that praier and fasting be meanes appoynted by God , for the disposs essing of them but also that the 7 in Lankasheire and William Somers with the other two viz. Darling & Katherin Wright were in deed possessed and being so , dispossessed by the finger of God : in that they wer healed by the meanes which Christ Iesus hath sanctified to that end as is made manefest by the pr●mises ▪ then iudge ( good Christian reader ) whether they in the generall doe not erre who hold that men can not now be possessed : and those also which grauntinge that : deny that mē can now be dispossessed . & whether they likwise be not faultie in the particuler , which not only deny : but can not with any patience en dur to heare of the possession & dispossession of the persons aforesaid & rather then that shal be admitted , will by all means possible , contend for a most vaine and impossible thing : I meane that Somers and Darling and Kath , Wright were counterfeits , & I there Instructor : Therby also intimating to all men , that the 7 in Lancashire were such , & as it were desiring the world so to iudge of them . but yet they let them alone , least happely they should , be ouerwhelmed by them , or rather by the truth it selfe : well howsoeuer all men will not receiue this truth , and acknowledging the worke of God , giue the Lorde the glorie and prayse which is due to him for the same , and endeuour to profitt and make there right vse of it , which is a thinge rather to be wished , then looked for : yet some few doe and wil for wisdome shal be iustified of her children . Heere followeth the thyrd Part. OF THFVSE THAT EVERY ONE IS TO MAKE OF THESE WORKES OF GOD. Wee haue manifestly proued that these persons we speake of , were possessed with deuils : and that they were dispossessed by prayer & fasting . Now lest all this should be to vs in vaine , ( which God forbid : ) It remaineth that we consider of the fruite , and profite which we may and ought to make to our selues thereof . For as in the ordinarie workes of God , yf we only looke and gaze vpon them with out making any further vse of the same , and doe not withall : behold & consider the invisible things of God , as his power , wisdom Iustice , mercye , our beholding of them is in vaine to vs : and not onlye so , but wee theirby also take the Lordes name in vaine : even so shall it goe with vs , yf in this extraordinarie worke of God , we looke onlye vpon it , as some new and strange thing , without any further proceeding to profite theirby . Yea if we be bound by the lawe of God : to profite and receiue good by euery ordinarie worke of the Lord , much more by that which is extraordinarie : for an extraordinarie worke calleth for an extraordinarie vse , and it is adouble sinne to faile therein . The vse we are to make of this extraordinarie worke either concern●th the glorie of God and the stirring of vs vp to magnifie his great name , or the benefit of man , and good he may receiue thereby First herein as in a glasse wee may beholde the iustice of god in pu nnishing or correctinge sinne , wherby the Lorde teacheth vs to take heed of sinninge against him , least either the same or a worse thinge come vnto vs. Secondly we see the omnipotencie and power of God 1 in the powere and strength of the deuil which God permitteth him to exercise a ga inst sinners 2 in subduing those principalities and powers Satan I mea ne , treading him vnder his feet : yea vnder the feet of his seruants . who then that is wise , will serue the Lord in feare and trembling . Thirdly ▪ the mercye of God is to be seene in this worke in deliuering them , and that at the humble intreatie of others in there behalfe , they being disabled by satan to supplicate for themselues . This being well considred magnisieth greatly the mercie and compassion of the Lorde . vvho can chuse but loue him because of his mercies ? and why should any dispaire of his mercie seinge he is so ready to shew mercie euen at the intreatie of others . How much more when man shall sup plycatt for himselfe . This vse Christ Iesus him selfe maketh in saying to the man whom he had dispossessed : goe shew how the Lorde hath had compassion on thee . Fourthly , wee maye here beholde the wisdom & immutabilite of God as being the same who neuer changeth : In that ( as he hath bene allwa yes accustomed to doe ) he brought this rare & great worke to passe by smalle and weake meanes , base and contemptible men , yea such as be vile and odious in the eyes of the world . That thereby the power of God might be the better seene : man in his wisdom be confounded and the name of God the better praysed : In a word that he which re ioyceth in the behalfe of this worke , might not reiovce in man but in the Lord. To him therfore to whom of right it belongeth , be the prayse and glory of this worke ascribed . Fiftly , The saitthfulness of God in the performance of his promyse offereth it selfe here to our consideration . These wordes this kind goeth not out , but by praier & fasting : secretly containe in them this promise , that if any be poss●ssed & we in the humiliti of our souls by fast ing , will intreate the Lord to cast the sperit out , he will doe it for vs and deliuer the partie from beinge any further vexed by Satan , This the Lord hath promised , the accomplishmente wherof we haue seene with our eies let vs ▪ herby learne to trust to the least and most close & secret promise God ●ath made vs in his worde : and save in our harts , and with our toungs : God is not as man that he should lye & be vnfaithfull : neither as the sonne of man that he should repent , and not performe that he hath promised . Hath he said and shall he not doe it ? and hath he sp●ken , and shall he not accomplish it ? Hath he promised and will he not performe it ? And thus much breifly concerning the glory of God de cleared in this worke now followe the seuerall vses concerning man , and the profite he otherwise is to make hereof . First , this great and wonderfull worke of the lord serueth to conuince and stope the mouthes of the papistes , who as they are alwayes boastinge of their miracles , and vpbraiding vs with the same : so espetially with this miracle of theirs , ( as they terme it ) of casting out of diuils whervpon it hath come to passe , that some of this bragging generation in Staffordshire in the time of Th. Darlinge his possession , as also in Lanca shire in the time of the possession of those 7. there , haue broken forth into these and such like wordes of challenge : Let vs see one of your ministers cast out these diuils : If we might bring a preist , wee are sure he could doe it . And in a booke latelye written by one of their side , wherin some of there exorcists and preists pretend to haue dispossessed 3. here in England , I read these wordes : Now ( saith the authour ) let me see wether they protestants can avouch any such thing to be done in their congregations . And in another place thus : they protestants haue smale meanes to make triall , whether ther be any possessed among them or no : lesse iudgment to discerne ther case , and much lesse remidie ( yf any such be found ) other then to bind , beate , & send them to Bedlem if the be poore , or to begg their liuings if they haue any . And in theire annotationes of the Rhomes testament , vpon these words of they disciples to Christ , why could not wee cast him out ? they gyue this note . Noe mareuill yf they exorcistes of the Catholicke Church which haue power to cast out Deuiles , yet doe it not allwayes when they will , and many times with much adoe : wheras they Apostles hauing receiu ed this power before ouer vncleane spirites , yet here could not cast them out . But as for heritickes they can neuer doe it , nor any true myracle , to confirme their false faith . Thus wee see they doe not only deny that Deuilles are so vsuallye cast out by vs , as it is with them : but which is more , most peremptorilye they affirme , that wee ( whom they terme heritickes ) can neuer doe it , spetiallye to confirme our false faith . To passe by the dispossessiones of others : even of late veares , which might fitly be here obiected against them : what say they to the 〈◊〉 ssession of Kath. Wright , of Tho , Darling , & finally of they other 〈◊〉 persons wee haue so largly intreated off ? That they were all 〈…〉 vncleane spirits , and that the same were cast out of them , I 〈…〉 die bene so evedentlye sheewed and confirmed : by reason out of the scriptures , that neither papist , nor athist , can without blushing gaynsay the same . And that those whom they call heritickes , were the instruments the Lord vsed therin , it is also most manifest . How then say they Rhemists , that heretickes can neuer cast out diuils . But ( to examine the truth of this their annotation a li●tle further ) be that granted which they papistes so much contend for , viz. That their Exorcists only haue power to driue out diuils , & that we are to weake thervnto : yet why doe they challenge an equall power herein with the Apostles , as is plaine by this their glosse , if it be well considered of ? yet least I should be thought to● mistake or slaunder them , I will set downe Thyreus his wordes concerning this poynt . Speaking of the power to cast out diuils which was giue by Christ , & to whom it was giuen , he saith thus : Docent sacrae literae omnibus fidelibus to . the holy scriptures teach , that the power ouer vnclean spirits was comunicated to al bel●uers but yet cheif ly to the Apostls and disciples of christ , and a litle after he adeth . this power which was geuen to the Apostles died not with the Apostles but rema●ned in the ages followinge , for it doth not appertaine to the Apostles onely , that which is sayd . these signs shal followe them which beleue . in my name they shall cast out diuills , this speache of Christ comprehendeth all beleuers , this authoritie giuen by Christ shal continue so longe as ther shae be any which professe the faith of Christ . and againe in the ende of the same chapiter he hath these wordes in our times also in tie church of Christ amouge the Cath ●licks this power is , & the very same which at the first was giuen by christ to his disciples and cotinued in the ages followinge . And not much after he saith : But Christs power ouer vncleane spitits , although in the beginning it was communicated cheifly to the Apostles , yet notwithstanding wholly to all beleeuers : and such only are they , if you will beleeue them . Truly it was not possible for them thus palpably to erre , yf the god of this world had not blinded their eyes . They say , that in theire church only , theris power to cast forth diuils , and out of it non , which if no other way , yet by experience is knowne to be falfe . But to lett this passe , what can be more false and absurd then that which this Iesuiticall Doctor addeth , that they haue the same power and authoritie ouer wicked spirits that the Apostles had , that the same is committed and giuen to them now by Christ , which somtimes he gaue to they Apostles ? we haue alreadie hard out of the holy scriptures , that Christ did giue and com mit vnto his Apostls , such authoritie ouer all diuils , as by vertue ther of they no sooner spake , but they spirits went out of men : they noe sooner commaunded , but forthwith they departed : yea somtimes be fore and without so much as their commaund , as by the kerchises and handkercheifes : which were caried from Paules body . yf now the papists or there Exorcists haue the same authoritie ouer vndeane spirits with the Apostles how cometh it to passe that hauing among them some daylie possessed : they shew not forth the same power , and with a word cause the spirits immediatly to goe out : and that the deuils are no more subdued vnto them ? they commaund the wicked spirits inde●d being in men to goe forth of them as the apostles did , & therein take a litle too much vpon them : but they all of them eyther doe or maye know that the deuil goeth out at his best leasure And hereof as they haue experience daylie among themselues , so the same was lately seene in some of there dispossessiōs in England : as may appear by the same booke lately written by a great clarke of their fact ion and copied out by one M. Rober : Barens now prisoner in the Kings Bench , for notwithstanding there was one of there Ezor●istes busied about that worthy worke , and to assist him 3 preists : and that they did not onlye adiure and commaund the spirites in the name of Iesus as the Apostles also did ( and namely amonge many other thinges ) to tell them how longe they had bene in the partie which was in one of them , iust two● yeares , and how many there were of them which were in the same person , iust two thousand : likwise what were their names , which were Hoberdi-Dance , Lusti Iolly-Ionkin , Lusti-Dicke , & ●t . lustie companions I warant you euerye one , the like wherto wee read not of the Apostles : but had besids their sacrifice of masse , their B. Sacra ment of the aulter , with many other things applyed to they possessed parties , giuyng them hallowed bread , drincke , siguinge them with the signe of the crosse , applyinge holy relickes , as the b●nes of S. Brian , S. Campian , putting one the partie possessed holye garments ( all which are according to Thyr●us his direction ) with more of this kind , which they Apostles neuer vsed : yet notwithstandinge all these helpes aboue the Apostles , and their equall authoritie to theres , they commaunding from day today , & from time to time , ●very stubbornly the diuil disobeyed them and their authoritie , and went out ( happelie ) at his owne leasure caryinge himselfe in the meane season very saucilie towards them , beingmen of such authoritie telling them that they were traitors , & ct . as appeareth by their said storie . And lest any should take exception against the dispossession I speake of , we must knowe that by all their bookes written of this Argument , and namlye Mengus his fuga Doemonum it doth plainlye appeare , that vsually they are a day or rather daies , exorcizing , adiurige charming , againe and againe , and performinge the worthy rites and Ceremonies ( wherof we shall by and by heare ) before the deuill will be pleased to g●e out . Yea this no papist , who herein vnderstandeth any thinge , can or will deny . which beinge so , it should even hereby seeme that they haue no such authorytie ouer spirits as the Apostles had , and that the Deuils are not in any such subiection vnto them , as they were to the Apostles . Agayne , yf they haue , eaudem illam potestatem , the very same power ouer deuills which was by Christ giuen to his dis ciples , as they affirme wherby they worke this miracle dayly . how cometh it to passe that they doe not ordinarilie ( for extraordina●ilie as they say so it may be they doe in their lyinge wonders , wrought by the effectual workinge of Satan ) as well worke other miracles as that ▪ restore sight to the blind : speach to the dumb , heale the sick and raise vp the deade ? For these were ioyned together in the same commission , as is expreslye noted by 3 Euangelistes Iesus ( it is sayd ) called his twelue disciples vnto him , and gaue them power against vncleane spirites to cast them out , and to heale euery sicknesse and euery disease . And againe a litle after he saith vnto them : heale the sicke , clens the leapers , raise vp the dead , cast out the deuils . wherby it appeareth that Christ hath coupled and inseperably ioyned these thinges together . so as whosoeuer shall haue the same power with the Apostles to cast out deuils , that is with a worde , shall also haue power with a worde to heale diseases and rais vp the dead . yea who can be so deuoide of reason as to doubt thereof if withal he remember , that to cast out deuils is of miracles the greatest : as appeareth by that speach of the 70 Disciples , Lorde , euen the De uills are subdued vnto vs through thy name . as if they had saide Lord by vertue of that power which thou hast giuen vs , wee haue not onlye healed the sicke made the blinde to see , raised vp the deade , and done other great workes . but that also which is aboue and surpasseth them all : wee haue cast the Deuills out of men whereby we see that they are subiect vnto vs. This consydered , who seeth not , that forasmuch as ne ther their exorcists , preists nor any other in the popish church , haue the same power with the Apostles , by their anoyntinge to make the sicke whole , to make the halt to goe , the blinde to see , the deafe to heare the dumbe to speake to raise vp they dead &c , that therfore also they haue not the same power , with them to cast out Deuils . And where the Iesuite ▪ affirmeth that , al beleuers haue the same power ouer wicked spirits with the Apostles , yf it be so : why doe not euery one of ther beleuers exercis that power whē occasiō : is offred , but only ther exor cistes agayn , were this so , all the faithful shold haue power also to work othere miracls , as appeareth by the premises . Now I thinke Thyreus will not saye , that euery beleuer hath power to worke miracles , considering that of S Paule are all doers of miracle ? haue all the giftes of heal inge ? The which if he graunt , then must he lykwise confesse , that all beleeuers haue not the same power to cast out deuills with the Apostles . But saith he , sacrae litera docent omnibus fidelibus t● . the holy scrip turs teach this , for it is written : Signa eos qui crediderint , haec sequen tur ct . these signes shal follow them which beleue , in my name they shall cast outdeuils . If this scripture comprehend al beleuers . and the power here giuen shal continve , as long as there shal be any to professe the faith of christ as the Iesuit affirmeth : then shall euery beleuer haue likwise the gifte of tongues , and be able without studie to vnderstand & speake any language , and power also to worke miracles : for it is not only said of these beleuers , that in Christes name they shal cast out Deuills : but besides , that they shal speake with newe tongus , and shal take away serpents and if they shal drincke any deadly thinge , it shal not hurt them ▪ they shall laye there handes on the sicke , and they shall recouer : but this latter is false as the Iesuit himselfe must needs confesse , and is euidentalso by the a foresaid place of scripture ( doe al speake with tongus ? ) and therfore the first also . wee are not then to take those wordes , them that beleue so ge nerally : and to vnderstand therby al them which haue fayth in Christ as this Doctor doth , but more strightly of those only which were indewed with the miraculous faith : which gift & number of beleuers cō tinued in the church but for a time , vntill the gospell and doctrine of Christ crucified , which was to the Gentils both a new and foolish doctrine , had got among them intertainment . But to returne to the Rhemists former glosse . It is there to be obser ued also , that they accounte there castinge forth of deuills for a miracle . and why so I praye you , seeinge by their own confession their Ex●rcists cast them out by the meane of fasting & praier , besides sundrie toyes & fooleries of their own coyning they add therunto . Are you that stand so much vpon your miracles , building as it were your faith and religion thereon , ignorante herein : that it is no miracle , be the worke neuer so wonderfull , which is done by an ordinarie meanes ap pointed of God therto ? If hetherto you haue bene ignorant hereof , disdaine not to learne it nowe at the length , out of that hath bene said before in this behalfe Yf it should be granted , that to dispossesse deuills by the meanes of praier and fastinge is a miracle : and that you only haue power as to worke other miracles , so to cast forth deuils : yet why affirme you so confidently , that hereticks can neuer doe any miracle ( you meane I am sure such as yours are ) to confirme there false faith ? is it not plain by the 13 of Deut. that false Prophets may and shal worke miracles , and that to the ende to bringe men from the true worshipe of God to Idolatrie , and therfore to confirme there false faith and religion ? If there arise among you ( saith Moses ) a Prophet or a dreamer of dreams , and giue thee a signe or wonder 2 and the sign and the wonder which he hath told thee com to passe , saing , let vs go after other Gods , which thou hast not know on & let vs serue them : 3 thou shalt not harken vnto the wordes of the Prophet but that prophet or that dremer of dreams shal be slaine , because he hath spoken ( and giuen his signes and wonders ) to turne you awaye from the Lord your God , to thrust thee out of the way , wherin the Lord thy God commannded thee to walke . And Christ doth foretell vs , that before his comming to iudgment , their shal arise false Christs , & false prophets and shal shew signes and wonders , or as Mathew saith great signs & wonders . And that they should worke these miracles to cofirme ther false & antichrstian saith appeareth by the wordes following . to deceiue ( saith Christ ) yf it were possible the very elect . As it he had said : great miracles shal false Christs and false prophets worke before the last day that so they maye confirme their false and antichristian doctrine and make semblance that they are true & of God , therby to perswad men to be leue the same , & so deceiue them , euen the very electe if it could be . Yea in the 2 epistle to the Thessaloniās it is sett downe for a marke to knowe & discerne Antichrist by that his comminge is with all power , and signes and lying wonders : and that this he should doe to confirme his false faith appeareth by the wordes followinge . where it is sayde that he should doe these miracles in al deceiuablenes of vnrighteousnes : and againe God shal send them strong delusions that they should beleue lies that is , lying & false doctrine . the very same with this we reade in the 13 of the reuel , where the beast which came out of the earth meaninge antichrist is said to do great wonders so that he made fier to come downe from heauen on the earth in the sight of men & deceiued them that dwel on the earth by the signs which were permitted him to doe . How then say ●he Romanists and with what truth that hereticks to confirme their false faith can neuer doe any miracle ? that false prophets & false Christs are heriticks , that I knowe you wil not denye : that Moses in the law , and Christ in the gospell speaketh of such true miracles as you doe , & such it is cleare , you by these wordes meane , it is most sure . And here by the waye what cause hath the church of Rome thus to vaunt of the miracles wrought in her aledging the same as a migh tie confirmation of the truth of her doctrine and some singuler priui ledge bestowed vpon her ? surelv no more then the roge hath cause to bragg of the hole in his eare , or the theife of his burnt hande . For as these be certaine and infallible signes of a rogue and thefe : so miracles wrought by satan and such are the papists miracles ) are a most certame and infallible marke of the aduersarie to Christ , whom wee call Antichrist . As he then is rather out of his witts , thē in his right mind , that beinge for his theft burnt in the hande , will boast therof : so had not Sathan bewytched that whore of Rome , and depriued her of her iudgmente and vnderstandinge , shee woulde neuer boast of her miracles : considering they make much against her : euen to wytnese that their Pope is that Antichrist which shoulde come , and their religion false and Antichristian . And where you intimate here , and els where affirme , that howsoeuer hereticks may happely be able , to worke mira cles to some other ende as to confirme some article of the faith , or truth of God wherin they agree with you : yet not to confirme their false faith therby , that you see will not availe you : consideringe that the former testimonies of scripture , directlye in expresse wordes ( as wee haue heard ) affirme and teach the contrarye . Howsoeuer then heritickes can not proue their false and erronious doctrines by the scriptures , yet they may worke miracles to confirme the same . wherby it is euident , that whilest they papistes stand and contend for the priuiledg of dispossessing of vncleane spirits , the which they arrogate to themselues as pecularly belonging vnto them , and denye to all others : they shewe themselues in the meane season to be possessed with a foule spirit of error . And how soeuer Thyerus hath likwise this aforsaide addition saying , nunquam ab hominum corporibus ●t . heriticks shall neuer be able to expell diuils out of the bodies of men , whensoeuer and as often as euer they shall assay it , to confirme their doctrine which they professe : yet by the , argument he presently addeth , he seemeth to proue the generall without any such restraint . For first saith he , Signa cos , qui crediderint ct . These signs shall followe them which beleue : In my name they shall cast out diuiles . But heriticks are not in the number of beleuers therfore they are not able to driue awaye deuills , by any power of Christ communicated vnto them . a second argument is , we neuer read them to haue expelled deuils . And a third is , It is reported in histories that they haue often bene deluded when they haue gone about to caste out deuills . wherby it is cleare that they denye to vs , all expulsion of deuils to what end soeuer and meane that if at any time in our church spirites be cast out of some , it is by the power of Sathan : as appeareth in the end of the saide chapter . These thinges well considered , who seeth not that they mighttilye freind the papistes , and strengthen them in this grosse error and brage of theirs , which contend for the counterfeitinge of Somers , Dar ling , K. Wright , & confidently deny the 7. in Lancashire , to haue bene eyther dispossest , or yet possest with deuils ? doe not such doe them as great apleasure theirin as posible men can ? and giue them occasion to sport themselues about our dispossession of deuils , as Thyreus doth full swetly concerning Luthers dipossessing ? may not they with some face of honestie and truth , publishe in their writings , that our former possessed persons did meerlie counterfeite apossession , and were not possessed , much lesse dispossessed ? seeing the same is openlye mayntained amonge Vs , euen in our Courts , and that by great Prelats , one of the persones possessed ( I meane Th. Darling ) impr●●oned , and such as god vsed in the dispossessing of them , suspended , imprisoned along time , theere also vsed more strightlye then other pri●oners : then felons , murtherers , trators in a worde so handled and dealt with as no table deceiuers and malefactors . wheras on the other side , had wee acknowledged this worke of God wrought diuers times , and vpon sundrie persons amonge vs , and laboured withall to haue manifested the truth therof , insteade of obscuring it , as in deutye we ought . then would vndoubtedlie the papistes haue herein bene ashamed and confounded in themselues , for the greate vauntes and arrogant bragges they haue here about in many o● their books , giuen out & scatte●ed . But seeinge the Romanists glory so much in the dispossessing of deuils , let us a litle examine the same , and see whether it be altogether with them , as they beare the world in hand it is . wher they must first knowe that it is not denied or doubted off by vs , but graunted , that by their exorcists & exorcising the possessed , among them haue ease and deliuerance from the evill spirits formerlie vexing and possessing them : but the doubt and question is , whether the cast and driue out Sathan . For my owne parte I will not denye , but that a true deliuerance of the possessed may in the papacie . For whē I consider that possession with Deuiles is a temporall Iudgment , And that the humiliation of Ahab an Idolater , a man also that had sould himselfe to worke wickednes , preuailed so farr with the Lord , to spare him and his sonne concerninge the temporall Iudgment , which the Lord had be fore threatned and pronounced by his prophet to bringe vpon him and his posteristie : I cannot see why the like humiliation performed by a papistes an Idolater , may not obtaine the like , I meane a corporall blessinge of the Lord , or the remouing of a temporall Iudgment . Yet notwithstanding , when on the other side I turne my eve to the meanes they vse , I cannot but thinke , that when their possessed are helped , they spirites are not cast out , but of themselues goe forth , as seruinge greatly for their owne advantage , and vpholdinge of there kingdome of darknes amongst them . But what are the meanes they vse in the dispossessinge of euill spirites ? even these as appeareth by Thyreus . First , the Inu●cation of the name of Iesus : wherby he doth not meaine Inuocation or pra●er , but the often mentioninge of the name Christ , specially Iesus . which bare name is greuious to the diuil , and hath great power in it saith he . 2. the vse of holy r●licks . 3. vsing the signe of the crosse . 4. the vse of consecrat things , as holy water , hallowed salt , bread , drinke ct . 5. exorcismes . Now how can one imagine that these or any of them should be of force to expell Sathan , seeinge they are not onlye such as weare not appoynted of God theirvnto , but also in his worde condemned , as offensiue to his maiestie , and vnlawfull at all to be vsed , and are besides in themselues most vaine , and such as in the vsinge wherof the deuill cannot but take pleasure , As touchinge the 4. First meaines here specified , I doubt not but that all men of found Iudgment will with one consent and voice saye with me , that they cannot possible be effectuall to driue out Sathan , howsoeuer they may ( peraduenture ) serue to intise him out . The question then is of the Fyste , their exorcismes , which is also the cheife , & that which they most trust vnto , and relye vpon . To passe by the vnlawfulnes of their adiuringe the spirits , in that they haue no such giufte nor authoritie ouer vncleane spirites giuen them , as the Apostles had , ( from whom they fetch it , ) as hath bene shewed , and also the vnlawfulnes of the continual speach or communication which with the diuils they haue when they exorcize : contrarie to the practise of the * holy Apostle , yea of Christ Iesus himselfe , who when the diuill speake , bad him * hold his peace , and com out of him . To passe by these I say , and not to alledg them aginst their exorcizinge : I affirme that there exorcismes are so palpable impious , vaine , foolish , and ridiculous , that it cannot be imagined that theirby , the diuils are , or cannot be compelled to goe out of men . And that euerye on may be the better assured hereof , I will sett downe the titles of sundrie of their adiurations in there Exorcismes , euery of which conteineth the summe or effect of the whole adiuration following and therfore must nedes be sutable to these , yea nothing but the same set downe at large and in more wordes . Hic Exorcista ponat manum sacram super caput vexati , ect . Hic aspergatur aqua benedicta super obsessum . etc. Here let the exorcist lay his holy hand of the head of the posssseed , and when he hath tied the stole to the necke of the possessed with 3. knottes say , etc. Here let holy water be sprinkled vpon the possessed . Here let him say certaine gospelles , with his handes vpon the head of the possessed . Here let the exorcist commaund the diuils , that with their knees bowed , & head , they worshipe the holy trinitie , thrice , smiting the footstoole or ground with their head , without hurting the possessed . which beinge done , let him begine to adiure them . And whersoeuer in the exorcismes he shall find the signe of the crosse he must alwayes signe the possessd in the forhead . Here let him aske their proper names , ct . yf he will nor answere , or refuse to obay , let the exorcist with very sharpe wordes , commaund●ments , and adiurations iterated , require obedience : threatninge to thrust him downe into hell , presently vpon his goeing forth of the body . Here must the exorcist anger the diuils as much as he can with reproches , iniuries , all which with greife the indure . Here let the Exor . compell the diuils to goe out , but if they will not obay , let him write their names , and their fellowes in alike scroule of paper , & burne them in fier that is blessed , For these things are very greuous vnto them : because the are to their shame , and to put them in mind of hell fier . Here yf the spirit will not obay , take fier & brimstone being both blessed & halowed , and cause the possessed will he , nil he , to beheld in the smoake ouer the said fire & brimstonc vntil he tell you the truth in all things which are nedfull for the deliuerance of the possessed . Here let the Exor . goe about to knowe their names , and the properties of the diuils which are in the body possessed . Here why or for what cause they doe not depart . Here demaund for what cause the did enter in . Here if they will not goeout , put rue into the nostrels of the possessed . Here let the Exor . indeuour to get out the truth from the diuill possessing , as well by an oath , as by seuere threats . Here let the Exor . learne of them , with what words they are most tormented , that so he may the better knowe to apply fit remedies against them . Here let the Exor aske the proper names of the diuils . yf so be that he can not know them , let him giue them scornfull names , which are most greuous to the diuils . Here mocke them with reuilinges , Iniuries , and the remembrance of thire saluation . Here demaund how the diuils may thence be expelled by the power of God. and if they will not tell the truth , make a * smoake of stinking thinges . Here let him put salt into water in the forme of a crosse , sayinge . He that thinketh that by the aforesaid rites and ceremonies satan can be expelled : as by burning thir names in hallowed fier , by houlding the possessed in the smok ouer fyer and brimston b●ing blessed & the rest of those we haue hearde , and such others . He I say that thus thinketh and is so ignorante and sottishe or brutish in his vnderstandinge , lett him be so still , neither will any thinge auaile with him . and to the rest who see the vnspeakable follye and vanitie of them , it is needlesse to say any thinge more . I will therfore leaue the Papists , and proceed to some other vse . For a seconde vse , we haue here to informe our iudgment in the discerning of the possessed If we desier to knowe whether such a on whom we suspecte to be possessed , be so or not : we haue before in the reporte and handlinge of this worke , to satsfie vs therin . For giue me a man of whose possession you doubt , and if it be so with him that he is greuosly vexed , and often times and that on the sudden , by fits , or at certain times , and yet not hurt therby , thoughe he offer much violence vnto himselfe : and doe that which in reason and nature should greatly hurt him , but is as wel presently after as before the fitt : speaking in his said fytts ( yf he vse any speache at all ) he knoweth not what , nor can after wards cal to minde , and vtteringe some times such speaches as sauour not of the spirit of man , but excellently sute and agre with the nature of a wicked spirite : who gnasheth also sometimes with his teeth , walloweth , fometh , is oft cast into fier , and water : and sheweth in some of his fits extraordinarie and supernatural strength , and knowledg : then in such case you haue not so much man , as the scriptur & God him self who can not deceiue you , resoluinge your doubte , and pronouncinge him possessed with an vnclean spirit . But if it go not thus for the most parte ( though not altogether ) with your suspected partie , then iudge you otherwise , and free him of the suspition therof . Besids if the parttie be troubled with strange sightes and visions , yf in his fits he haue in his belly very strange and supernaturall swellings ▪ yfsom times his armes and legs be as stiffe , inflexible & heauie as iron . his body as heauie as so much leade : his mouth drawen awrye to his eareth is tounge thrust strangly out : or retorted backward speakinge so , or at least without that instrument of speache or lippes , with his mouth wide open . yf his eyes stare fearefully his face sett behinde his bones thrust out and into their proper ioynts : yf he be depriued of his sences , now seinge now blynde . now hearinge nowe dease : yf he be ordinary in his fits without feeling : also som times speachlesse som times likewise eating and drinkinge vnsatiably , at other times takinge no foode at all for certaine da●es together , and yf other such strange accidents besides and against nature fall out , wherof we haue heard at large . Then forasmuch as in experience these thinges haue bene seene in those which were possessed , you may therby be further confirmed in his possession . Thirdly out of the premises , we are to learne what to do in case we seon possessed what counsell & aduise to giue when any such thing shal fall out , that for the curinge of this vnnaturall or rather supernaturall disease : for it cometh not from nature , but somthinge els , euen asuper naturall power within on , I meane the diuill , no herbes , potions , or other naturall medicins must be vsed or applied , which God hath appointed for diseases of another kind , but the supernatural medcine of praier . and if that preuail not for the curinge of the partie thus diseased , we must tak another of the fam kind , but more soueraigne , which is fasting & praier : and therby we doubt not but that the patient shall be healed , yf God hath appoynted that the partie so diseased shall recouer : as certainly as one sick of a natural disease by the applyinge of the best medicine : Because it is the meanes or medicyne which the Lorde himselfe the best phisition hath ordayned therunto . Fourthly , The bates Satan ordinarily vseth to catch men with , are here to be obserued by the way : which eyther are some fare promis , or feareful ther at . To Evah he said , * eate , and your eys shall be opend , & yee shal be as gods , knowing good and euill . and hereby was Evah snared , as appear eth by verse 6. And to Christ he said , ” All these will I gine thee , if thou wilt fall downe , and worshipe me . One the other side to Cain he sugested , that his punishment was greater , then he could beare . And to Iudas , that he had sinned so greuiouslye in betrayinge innocent bloud , that it coulde not be pardoned , wherupon he went and * hanged himselfe . Thus he delt with these possessed persons , making them faire promises of siluer , gould , &c. so that he might enter , and threatninge to to destroy them yf they woulde not consente : and after this manner he dealeth with vs all in the temptatiōs wherwith he continually assalt eth vs : somtimes yea vsually settinge before our eyes the pleasure of that sinne he intiseth vs vnto : yf that will not serue his turne , ( as for the most partit doth ) then goeth he another waye to worke , by callinge to our remembrance our sinnes past , aggrauating them euerye waye he possiblye can : as by the innumerable multitude of them , the greatnes of them , in that thei haue bene committed against God so greate and worthy a person . after knowledge . yea after some repentanc and vowes made to God to the contrary , and by other such like circumstances . of these baites let vs in the feare of God , and loue of our owne soules take heede : for as these children yf they had giuē their consente vpon the perswasion of the spirits , vndoubtedly they had entred into them , and possessed them corporally : so sureli if Satan thus assaltinge vs , we yeelde and giue assente vnto him , he then entereth into vs and possesseth vs spiritually for marke what is sayd of Iudas : the Deuill put in the hart of Iudas to betraye Christ there is Sathans suggestion , and that this motion might the rather preuaille , together withall ( no doubt ) he set before him ( beinge couetous ) the rewarde woulde be gyuen him for the same : also , how acceptable a thing yet woulde be to the scribes and Pharisees , who were the cheife amonge the Iewes and there gouernors . and what great fauour and grace he shoulde therby obtaine at thire hands : and the pleasure of both these . Iudas considered of these things , and in the ende ( beinge alured by these baites ) resolued to betrave Christ Iesus . and there it is sayd Satan entred into him . And th●s as it is a more common , so it is a worsse kinde of possession , then this , of the childrens , and not so easely and quicklie cured : Let vs therfore so much the more beware of it , and of giuinge consent to Satans tempting , wherby only it is compassed . for let Satan tempt neuer so much and often , yet if we yelde not to his temptations , but as Christ did , by the word resist them , he can not enter . For beinge resisted as saith Iames * he will flee . This also is shadowed out vnto vs , and to be seene in this worke of God. for the spirits bejnge resisted and not consented vnto , they after a while gaue place and vanished away . And here not vnfitly we may remember the lyinge and deceit of the deuill . he bare the aboue named possessed persons in hande , a litle after there dispossession , that if they would consente vnto him in that he desired , he would giue them what they coulde desire . siluer , gould , &c. in abundanc : and made as it were a tender therof , vnto them . On the other side , yf they denied him his request , he woulde then surely destroye them . Now who seeth not that Satan herein did but lye & deceiue ? for thoughe in appearance , yet in truth there was neyther siluer nor gold silkes nor veluet , and hath a bone of any of them since that time bene broken ? or so much as an heare of , one of there heades perished ? no verely . Thus he Lyed vnto and cozened our Grandmother Euah makinge her beleue , that * shee should not die at all and that if she did eate of the forbidden fruite , she shoulde be equall with god and of as greate knowledge and vnderstandinge as he . In like manner he lyed to our blessed Sauiour , and would therby haue deceiued him , if it had layen in his power , but he had nought in him , VVhen he had shewed I●sus all the kingdomes of the worlde in the twinkeling of an eye , he sayd vnto him : all this power will I giue the , and the glori of thes for that is deliuered vnto me , and to whom soeuer I will , I giue it . If thou ther fore wilt worship me they shall be all thine . wherin the Deuill lyed : for though he be * priuce and ” God of this world , becaus the greatest part of this world , yea all the worlde , a lyttle flocke excepted , are ruled by him , and as his subiects doe homage vnto him , being the children of disobedience : yet hath he not of his owne so much as a pile of grasse for Christ is * heire of the world . In lyke sorte he dealeth conty●ually with vs , alwayes lyinge and cogging vnto vs tellinge vs ” this pleasure will come by this sinne and this pleasure by that sinne , therby entising vs to commit that sinne , wherin he doth nothing but lye and deceiue for oftentimes when a man hath comitted the sinne , he is frustrated and disapoynted of the pleasure he sett before him , and wher by he was drawen vnto that sinne : as Absolom went without the pleasures 〈◊〉 a kingdom , which Satan had tickled him with , and promised vpon 〈…〉 against his father . & all the theifes which vpon their 〈…〉 apprehended & han ed , but if he be not , yet the fruit 〈…〉 will be death . In that pleasure the harte eyther is or hath cause to be sorowfull , because * the end of that mirth is heauinesse . So that stil he dealeth craftely with vs and like a cozener and ” deceauour as he is , S Paull saith of himselfe . that * sinne deceued him : & therby slew him the same may be as fitly and truly saide of the Diuill , that by his subtilti he deceiueth and enticeth vs to the commitinge of sine and therby slayeth vs. Seinge then it is so , let vs beware of Satan his intisments , and labour to spie out his deceite in the sinne he perswadeth vs vnto , let vs neither be inticed with his vaine alurements , nor terrified with his threats : so shall we together with the sinne , escape the deuouringe and destruction , he therin meerlye intendeth and aymeth at . Fiftly , here is shadowed out vnto vs the greate diligence satan vseth to recouer such as be once deliuered out of his power . ffor presently a●ter his eiection out of those in Lancyshire and their delyuerie out of his handes , he was so eger and busie about them , that fot a time we ( that then lay in the howse where they were ) could neither eate without interruption , nor scant take our rest , and no dilligence day nor night , ( saue that he stayed some tims for his best oportunitie ) nor yet meanes was wantinge , vntill he had recoured Somers . The reason why he did so for a litle season only , and hath not continued his solycitinge them in that manner vntill this day , and so forwarde : is not through any slougthfulnes in him , or for wante of any will or desire in him as though he regarded not greatly the inhabitinge and vexinge of man in his bodye spetially them out of whome he hath bene cast , for the contrary is euident by “ holy scripture but because the time of his returning in that manner & sencible molestinge of them out of whom he hath bene cast , is limmited and set downe vnto him , which he may not pass , If Satan so diligent ( all the time arotted vnto him ) in compassinge an entrance into the body : and will he vse no diligence and take no paines , for the winedinge of himselfe into the soules of men ? yes verily , yea by howe much more he desyreth the tormentinge of the bodie and soule of man in hell for euer , then the vexinge of him in his body in this present life for a litle season , which is more then I can expresse : by so much more desyreth he the possessinge of mans soule and continuance therin , which leadeth thervnto , aboue the corporall possession . how frequent then and dilligent , is he in temptinge or mouinge of vs to euill al the time graunted vnto him of God to that end which is duringe our lyfe ? Can his dilligence and watchfulnes be expressed , or the manifold assaltes and times wher in he so salteth vs be reckoned vp ? no verly . And this the worde of God leth vs a lytle more plainly , when it saith , * the Deuill our adu● a roaringe Lyon walketh about , seeking whom he may deuour● he walketh about vs , yea as the Lyon after his pray . The Lorde sayd somtime vnto Satan ” whenc comest thou ? from compassinge the earth ( said he ) to & fro , and from walking in it . V●hersoeuer then we are whilest we remaine vpon earth , Satan compasseth vs , and besetteth vs on eue ry side , that he may wounde vs when and where he seeth vs naked and vnarmed and as thus he doth with all men , so spetially with those he hath lost , and haue bene taken out of his possession , whether corpo rall or spiritual : on them he rageth , & fometh , against them he is stark mad , to recouer them he will brynge out al his packe of subtilties . Si mon Simon said our Sauiour Satan hath desired you : to winowe you as wheate . And we be once disciples , espetially if we be of the Apostles sucessors , though not Apostles , then Satan putte●h vp his request vnto Gods that he may haue the siftinge of vs. Thus we see what the de uill our aduersarie doth for his parte what care what watchfulnes what dilligence , what paines he taketh to bringe vs to destruction , & will not we indeuour the like to preserue our selues from the same ? Is Satan continually aslalting vs ( which is shadowed out vnto vs in this worke of God ) and will not we continoally resist , seeinge * resisted he will flie ? when Peter telleth vs of the dilligence and nature of this our aduarsarie , he therupon inferreth this , * be sober the fore and watch . By how much more malitious , strong cruell , subtle , and watchfull to take vs at advantage the enimy is : by so much the more had we neede to be circumspect and watchfull , that the enimy gett no advantage . All men had need day and nikht to watch and praye , lest they enter into tentation , * euer resistinge stronge in the faith , and neuer consenting , no not in hart , for then * we giue place to the diuill but espetially and aboue others , they who haue bene deliuered out of the power and possession of Sathan : and translated into the kingdome of God , and Christ Iesus . Sixtly , Hereby we may perceiue whervnto they diuils are naturally ginen : or caried by the instinct of their nature now corrupted , euen to blasphemie against God , to swareyng , lyiuge , vncleannes , deceit , and generally to all manner of iniquity : which accordeth excellently with that is said of them in holy scripture , and the titles giuen them their : where they are tearmed blasphemous spirits , * lying spirits , * vncleane spirits , * subtle spirits , ( in that the deuil is called the old serpent ) and * wicked spirits . 1 And this , because they are thervnto giuen , & whol 〈◊〉 caried of themselues by there nature . 2. because of the effect and eration they worke in men , sturringe vp and temptinge them to and all other sinnes continually , and bringing them daily forth ●hildren of disobedience . And hereby we may easilye knowe ●e belonge , and whose children we are , whether we be the sonnes of God , or the children of the diuill . For doth not nature it selfe teach vs , that theiris a certaine similitude & liknes betwene the the father and the child ? and this is not onlye true of the naturall father & child , but much more true of the spirituall father & his child , as appeareth by the holy scripture . And therfore it is that this speach is so often vsed by the Lord himselfe : * be yee holy for I am holy . And that S. Iohn saith , * If ye knowe that he is righteous , knowe ye that he which doth righteously , is borne of him . And again * God is light . If then we walk in the light , as he is in the light , we haue felowship with the father , & with his sonne Iesus Christ , and againe , * euery on that loueth , is borne of God , & knoweth God. for God is loue . And Christ saith , * loue your enimies , doe good to them that hate you , that ye may be the children of your father that is in heuen : for he maketh his sunne to wise on the euill , and the good , and sendeth raine on the iust and vniust . And presently after , ye shal be perfite as your father which is in heven is perfite . And on ther side , concerninge the other spirituall father . It was to this purpose to some of his children , said somtimes by our sauiour Christ : ye doe the workes of your father : ye are ( therefore ) of your father the diuil , and the lust of your father ye will doe , because also of this Iohn saith : * he that commiteth sinne is of the Deuill : and why ? for the Deuill sinneth from the beginning . Both these our Saiour teacheth in twoo wordes : I speake that which I haue sene with my father , and ye doe that which ye haue sene with your father intimatinge this for the reason therof , that so it is & otherwise can not be : Becaus the spirituall childe followeth and can not but followe the disposition of the spirituall father so as looke how the father is affected and giuen , whether it be God or the Deuill , euen so is the childe and must nedes be : because beinge a childe he is partaker of his fathers nature , whether it be diuine or diuilish ? and otherewise he is no child : and therefore beinge of the selfesame nature , they must needes be affected alike : so as what and whom the one loueth , hateth &c. the other will doe so likwise . Here vpon it necessarily and ineuitably foloweth , that as they are the sonnes of God , who as God ( infinitely ) so they ( accordinge to there measure ) are holy , righteous : in the lighte : in loue , yea louinge there enemies , and doinge good to them which hate them ct . striuinge also dayly to be more holy , righteous ct , that so they might be perfecte , as is there heauenly father : As such I saye which haue this image : similitud and stampe of God set vpon them and shininge in all there speaches : actions and thoughts ▪ are the ch●●●dren of God : yea all such : and none but such : becaus of his chil● onl● he bestoweth this spirit : that is these gifts of the spirit : a● to that of the Apostle * as many as are led by the spirit of 〈…〉 the sonnes of God. so as they deceiue them selues : which 〈◊〉 spirit of god and Christ to lead them into the holy and righteous waies of God : are yet notwithstandinge perswaded that God is there father : & they his children : euen so they who in there speaches : actions and thougths represent the diuil and haue his stompe orimage vpon them , beinge together with him giuen to blasphemie , swearinge : lyinge . vncleannes : deceite in a worde to the commiting of sine are the children of the deuil : & haue him for their father : & they doe greatly deceiue themseues which doinge the same works with the deuill . and being ruied by his spirit : do neuertheles hope that god is their father . Let every on of vs then compare our selues with another , and seriouslie examine our selues and consider whom wee are most like , whom in our workes we most resemble , God , or the diuill : for certain lye to him we belong to whom we are likest , and he is our father . But here you must not so take me , as though I ment that whosouer maketh a lye , vseth an oath , commiteth any vncleanes , at any time deceiueth his neighbour in bargainning , is the child of the diuill . God forbid . For Noah , Lot , Dauid , and Peter sinned greuously against God and yet were his children ▪ and there are amongst vs no doubte which haue there s●●ppes , and falles , and yet are Gods children . It is not then the commitinge of a sinne , although it be a hainous sinne , which argueth the child of the Deuill : But the * scruing of sinne and obaying it in the lusts thereof . when sathan stirreth vp in man a lust after lying , swearing , adultery , deceipt , and other transgressions of the lawe : and hee forthwith willingly and very readily falleth to put the same in practise and thus not only once or twice , but vsually doth the workes of the diuel such a one saith christ , is of hi● father the diuell . And yet howsoeuer the fallinge into some haynous transgression , prooueth not one to be the child of the diuill , yet such slipe or fall giueth the child of God iust cause not only of weeping , but with Peter * to weepe bitterly . In that he after so great grace receiued . ( even the spirit of God , I meane the spirit of adoption , and sanctification , * which God bestoweth vpon his children only ) shall so highly offend him , who hath bene so good and gratious vnto him : recompencing him with euill , for his vnspeakable good , and therby also greatly dishoneringe God , and causinge his holy name to be blasphemed and euill spoken off . Neither must any so vnderstand me as though I ment , that all those which are now the children , and vnder the power of the deuill , should certainly goe vnto the deuil , and haue the lake which burneth with fire and brimstone for their portion , and by consequent all such as are before described : For he who is the diuils child , and captiue vnto Sathan to day , may be to morrowe the sonne of God , and deliuered out of that sprituall bondage : yea very sure it is , that in his inwarde and spirituall estate and condition this happie chaunge shall be , if he chaunge and alter his conditions , and * be a newe creature , so as olde thinges being passed away , all things become new with him : hauinge a new minde , and a new hart , ( which is when he hath new thoughtes & new affection . ) which will carry with them the body , & all the members thereof : and make them newe likewise : so as hee shall haue newe eyes : new eares : a new tongue : new hands &c : euery one of these and the rest of the members , according to his seueral office or duty performing newe : that is other and better thinges then in former tymes hee did : man chaunging or being thus changed : he is therwith translated from sathan vnto God & from being his child to be adopted into the nomber of the sonnes of god : hauing * this priuiledge and dignity bestowed vppon him in Christ : whome by faith he hath receaued : or as S. Paul saith he is turned from darknes into light & from the power of sathan ( vnder which we are all by nature and vntil this turning be ) vnto god : and elswhere to the same effect deliuered * out of the snare of the diuell of whom wee are taken prisoners to do his will : into the glorious liberty of the sonnes of god . So as henceforward he is no more a bondeslaue vnto sathan : & a stranger and forriner vnto god ▪ & aliant from the common wealth of Israel : but one of the houshold of god : & a citizen with the saincts : euen of the greate & holy City newe Ierusalem : into the which entreth none but these newe and holy creatures for whome only god the builder & maker thereof hath prepared it . If any obiect : All the children of god shall certainly be saued accordig to that scripture : If we be children we are also heires enen the heires of god and heirs annexed with Christ : therefore whosoeuer be the diuels children ( and so they before described to be such ) shall certainlye be damed I answer : that if man being the child of the diuel , could not possibly become the child of god , as he who is once the sonne or daughter of god , can neuer after be the child of the diuel : then the reason followed : and whosoeuer is the childe of the diuel should be condemned : but that being most false the other followeth not thereof at all . This then I affirme : that whosoeuer are the diuels children ( which are all they who are giuen to blasphemy : swearing : lying : cursing : filthy comunication : to speake euill of them which are : in aucthority : to raylinge : slaundering : to hatred especially of the brethren : to adultery : fornication : vncleannes : deceipt defrauding one an other in bargayning : and other workes of the diuell : and continue therein : liuinge and dyinge such ) shall indeede goe to the diuel their father : and with him inherite hell fyer prepared for the diuel & his angels . Furthermore in obseruing the nature of the diuel we are to consider how he standeth affected towards men . how in his nature he is who ly carryed to hate man ▪ ( for when he hath lost him ▪ he is not at quye● vntil he he haue recouered him if it be possible ) to torment him and to destroy him . Now who that is wise will not be afraid to fall into the handes of such as one or rather of god whose executioner the diuel is . If the diuel deale thus with man being sent forth of god to chastice him for his amendment : How wil he intreat him when be shall fall vpō him to execute the vengeance to come ? that is the punishment which in iustice is due vnto man , and answerable to all the dishonor he hath donne vpon earth to the lord of glory . If in the former case he cause such crying , gnashing of teeth , and tormenting as we haue heard : what crying , what gnashing of teeth , what tormenting shall there bee in the latter ? Thus we see what an agrement there is betwixt the word & worke of god , as comming both from the same author ▪ and tendinge to the same end , euen to make men afraid to fall into the hands of the liu●go God. They both teach the same thing , the one more obscurely , the other more plainly . VVhy now will not wee rather take forth this and such like lessons out of this work , and so make our vse & profit therof : then impugne and deny the worke , as many of vs doe ? when the lord knowing mans dulnes and backwardnes to learne , shall in regard thereof be content to instruct him not only by his word , but also by his worke ( which sometime preuayleth a little with man when his word will not ) and that man is so farr from being taught and instructed thereby , that he reiecteth such kind of instruction : wil the lorde or can he possibly take that in good part ? Seauenthly it serueth excellently to confound our athiests , whose say not only with the foole in their hart , that there is no god . but go somwhat further , affirming with their blasphemous mouthes out of that vnspeakable folly and brvtishnes of theirs , as Kinge Pharaoh their praedecessor did : who is the lorde . that I should obey him ? These lusty gallāts who will haue no heauen , nor hell , no god , nor diuel what say they to this work of that god whome they deny ? That there is a diuel . howe can they deny it seing the worke and effects of the diuell in and vpon the bodye of Somers : ( to let the 7. in Lancashire and other goe ) the running lumpes , his supernaturall strength knowledge , wayght in his body and members thereof , his speaking without the instrumentes of speach , throwing into the fyer without beinge burnt , his lying as dead could as yee , his face and hands blacke : no breath comming frō him , and thus sometime by the space of an houre with many more of this kynde , will infore them to confesse the worke of the diuel and by consequent that there is a diuell , considering that these things can not posibly come either from nature , or be donne by art , and that som cause of these effects there must needes bee , when they haue donne what they can , except they will leaue this matter vndecided : ( wherevnto the diuel and the corruption of their nature will be ready to perswad them ) they must in the ende say will they , nill they , and others also with them : that the said strange accidents and ympossible to be donne by man , came and were donne by the dyuel : there being no other cause to be found , and that Somers therein was a mere patient . For to deny the matter of fact , that these things were done or rather suffered by Somers , is plaine englishe to say , that the 17 persons which haue deposed the same are periuered . and not only they , but about 13 more deposed after , in the whole about 30 wherof 7 be preachers : the which if some shamles body shoulde not spare to affirme yet that wil not helpe . seeinge there are hundreds more redy to auouche the same vpon there othes , and to be so for sworne as are the former . remember also that I deliuered to the commissioners a bill of about 60 Persons , who were redy to be deposed A●udicient number ( I thinke ) for the prouinge of any cause . concerninge eyther , God or man. yf inoughe haue not witnessed this matter vpon their oathes there are yet good store remaininge : yf they were but called therevnto : and in the meane season som credit would be giuen , to the bare affirmation of christians . or els it goeth amisse with all our historiographers , and there bookes . yt is then a most shamfull & odious thing for man to call the matter of facte into question , espetially consyderige the same hath ben done in our own land & in the midst of vs : so as we need not goe beyonde the seaes for full inquirie into it , & the circumstances therof , as time , place , persons possessed others dealing in ther dispossession . and priuat christians witnessinge the same , the commissioners also at . Nottīgham : with whom or som of them . who list when he please may conferr : which are able to constraine a man to receiue this for a truth-yf reason can preuaile with him . neither do I doubte but that other nations and kingdoms about vs. wil not only giue credite to the mater of facte , when they shall heare therof : and that the same hath ben witnessed vpon the othes of so many : but also receiue the possession and dispossession we so much gaynfaye . Blushe then O England and be thou ashamed of this thy incredulitie , which is such as the like therof hath not ben redd or hearde of before . for others haue yet acknowledged the work which haue ben done in them . but thou hast not gone so farr , but denied the same . In these straits whither wil the Athists turne him ? must he not nedes be cōfounded in himselfe ? or can it be otherwise but that the diuil is entred into him and he spiritualy possessed with the deuil , if now he perceiue not that there is a deuil ? As herby we may sentibly and palpablie perceiue that there is a Deuill so as wee may in a manner grope him : euen so we may looke vpon and beholde the Lord himselfe in this worke , deliueringe the partie or parties from there most greuous vexation , & torments by Satan , vpon request first made vnto him by his seruants , accordynge to his owne appoyntment in this behalfe . VVhen that cruel decree of Haman was gone forth for the destroyinge of the lewes . Mordecar giuinge Queene Hester to vnderstande thereof . and withall vsinge dyuers reasons to perswade her to doe what lay in her according to her place for the preseruatiō of her people , the church of God : Amongest and after others , vseth one in these wordes . who knoweth whether thou art com to the kyngdom for such a time ? As yf he had sayd , who knoweth whether the Lord hath therfore lyfted the up so highe , euen into the throne and seate of the kingdom that so thou might be a fitt meanes . for the deliuerance of the church from the affliction & danger it is in at this time ? And did not he gesse well as apeareth by the stories ? yes verily . for therby it is euiden that God had therfore , and for no other cause exalted her from base and lowe degre . into the royall seate of A Queene . euen so saye I concerning this our present case . who knoweth whether God hath therfore sent a euill spirits into sundry English persons to vexe them in ther bodyes , that therby he might confounde the. Atheysts in England ? And eyther make them more inexcusable , or els brynge them to a better minde ? wherof in dede there is small hope . For they whych can not be led ( as it were by the hande ) from the creatures to the creator . which will not heare neyther the workes of creation & administration . nor yet Moses the Prophets & Apostles tellinge them that there is a god suerly neither wil they be perswaded ther of , though a Deuill be sente from hell to preach the same vnto them . This I saye may well be that which god principally respected herein . For som spetial thinge no doubt there is mouynge the Lorde more at this tyme , then in former times , to sende deuils into men , yea into diuers ▪ Is it not likely to ? be cause at this time him selfe is denyed , called into question whether he is , and hath any beinge : which in the time of our forefathers hath not bene or at the least not by so many , and with so high a hande as euen now and at this daye , May we not well therefore say : who knoweth whether God hath sent this strange iudgment for this time ? that is . the sinne of this time ? ther by himselfe reprouing this sinne ( as such as he can not endure ) when man holdeth his peace . Eyghtly it commendeth the holy exercise of fasting & prayer , & se● rueth to prouoke vs to a diligent practise thereof : Is prayer and fastinge of force to cast out diuels : though they be principalityes and powers . and shall not the same if it be vndertaken in the faith and obedyence of god be auayleable , if not to remoue yet to sanctify and blesse what soeuer iudgment of god is vpon vs in generalty , or any of vs in parti● culer ? If wee looke into the booke of god , besides that west al finde a necessity of fasting and prayinge to ly vppon vs , when any iudgmēt of god is eyther present or imynent and ready to ouertake vs : in that wee are then in such a case commaunded to fast and pray and humble our soules : for our further incouragement to the performance of this dvty and part of gods worship , wee shal there reade that not onlye the people of god from time to time haue in al theire afflictions taken this course and vsed this as a meanes for their good and deliuerance also from theirs affliction if so it should seeme good in the eyes of the lorde : but also that the same hath vsualy preuayled so fair with god , as that thereby they haue obteyned deliuerance from ther praesent affliction . The Philistims hauing entered the Israelytes coastes : and inhabitinge the same : the children of Israel for remooual of that iudgment and recouery of their citties through the counsel of Samuel gathered themselues to Mizpeh , and then fasted and prayed for a day . The effect and fruit thereof was , that the lorde fought for them , from heauen : for it is said , that the lord thundred with a greate thunder that day , vpon the Philistims , and scattered them : so as they were slayne before Israel : and that the philistins were brought so vnder , that they came no more agayne into the coasts of Israel . In the 20. Chap. of the 2. booke of Chron. we reade of a great multitude of the children of Moab . Amon , and mount Seir , comminge against the Israelites with purpose ( no doubt ) to haue spoyled and destroyed them therevpon Iehoshaphat the kinge proclaymed a fast throughout all Iudah : which was so blessed vnto them and praeuayled so mightely with god that euen in the same faste when they were all assembled togither , the lorde sent his spirit vppon one Iehazael to comfort and assure them of their safety & deliueranc from their enemies , Thus saith the lord vnto you ( said he ) feare you not neyther be afraid , for this great multitude : for the battle is not youres but gods . ye shall not neede to fight in this battle : stand stil moue not , neither be afraid to morrowe goe out against them and the lord be with you . And so it fel out after , for god sent such a spirit of discord amonge them , that they slew one an other , so as none escaped . Yea further it is saide that the feare of god was vpon all the kingdomes of the earth , when they had heard that the lorde had fought against the enemyes of Israel , So the kingdome of Iehoshaphat was quiet , and his god gaue him rest on euery s●de , Looke in the 8. of Ezra and there you shal finde , that those which retourned from the captiuity in Babylon with Ezra , being in great danger leaste they , their wiuss & children should be destroyed of the enemy which laye in wayte for them in theire way to Ierusalem : did there vppon betake themselues to this exercise , as the onlye way and meanes for their safety , as appeareth by the speach of Ezra : At the riuer ( saith he ) I proclaymed a fast that we might humble our selues before our god , and seeke of him a right way for vs and our children , and for all our substance : for I was ashamed to require of the king an armye and korsmen to helpe vs against the enemy in the way ▪ and so indeede it proued : and a safer meanes then an army and horsmen : for it is said , that this fast beinge proclaymed , they fasted and besought their god for this : and he was intreted of them . And in the 31. ver . it followeth , and the hand of our god was vpon vs and deliuered vs from the hand of the enemy , and of such as layde wayte by the way . VVhen proude and enuious Hamman had obteyned of Ahashuerosh that wicked decree , to kill destroy and roote out all the Iewes vpon such a day : it is said that not only Esther the Queene with her maides did fast : but that in euery prouince & place whither the kings charge and commission came , there was among the Iewes fasting wepinge , and mourning : and many lay in sack cloath & in ashes which humily a●ion of theirs preuailed so farr with the lord as that thereby they did not only escape the execution of that bloudy decre . but also vpon the day appoynted thereto , tooke vengeance themselues vppon theire enemyes , and had Hamman hanged with his 10. sonnes . And that they vsed fasting and prayer was the meanes of the reuersing of that cruell decree and preuentinge of that feareful iudgmente of god which was ready to breake out against them it appeareth by the speach of Es●her Chap. 4. 16. The Niuiuites also we al knowe escaped the destruction that was thteatned within 40. dayes to haue come vpon them , by the true fast they kept vnto the lord . And as thus the people of god in al ages haue in the day of theire aduersity assembled themselues in prayer and fastinge , and god hath greatly blessed the fastes which they haue in publique and in common kept togither in their solemne and open assemblyes . So and in lyke manner the seruants of of god haue in secret , and apart from others fasted and pra●ed , & god hath likewise greatly blessed the same vnto them : whither they humbled themselues before his maiesty for and because of some common calamity , either present vpon the church or imminent and hanging ouer it : or priuate affliction or want of some good thinge publike or priuate : which also is a kinde of misery . Thus N●hemyah vnderstan●ng that the lewes which were in Ierusal●m & in Iudah were in greate affliction and reproch and that the wall of Ierusalem was broken downe , and the gates thereof burnt with fier : fasted and prayed because thereof ▪ which was so blessed vnto him & that people that by his meanes shortly after the walles and gates of Ierusalem were built vp and the Iewes deliuered from that great affliction & reproch they were in . I wil not stand here to speake of Danyels afflictinge his soule in prayer and fasting for himselfe and his people , and to shewe how that his humiliation was blessed of god vnto him farr aboue that he desired and expected : but refer you to the 9. of his prophecy , wher that is set downe at large : Neither wil I vse many wordes about Cornelius . who praying and fasting had ( as Danyel in the like case had before ) an angell sent vnto him to assure him that his prayer was heard and come vp into remembrance before god : and to direct him to such a one ( Peter by name ) who when he was come , should not only resolue him of that doubt he was in concerning the Messias , whether he were come or no ) as it should seeme , and for which cause it is probable hee then fasted : but also speake such wordes , as whereby both he & his house should be saued . Only this I wil giue an instance or example , ( the better to prouoke vs hereto ) where prayer with fasting hath praeuayled with god , when prayer without fasting would not priuaile : and it is in the 20. of Iudges where we reade that when the children of Israel had susteyned an ouerthrowe by the Beniamytes 22. thousand of them being slayne , they assembled themselues togither because thereof in prayer : and after that they set their battle in array against the Beniamites the second day , but had an other discomfiture and ouerthrowe euen of 18. thousand all valyant men , wherevppon they assembled then in fasting and prayer : the fruite and successe whereof was this , that goīg out against Beniamyn the lord smote him before Israell : euen as he had said and promised them vpon the day of their fast , that on the morrowe he would deliuer them into their hands . That they fasted not on the first day of their assemblyng in the house of god , as they did on the second day , may apeare by comparing the 23 verse of the chapter with verse 26. for all that is said in the 23. is that they went vp and wept before the lorde vnto the eueninge , but in the 26. verse ws reade thus : then all the children of Israell went vp and all the people came also vnto the house of god , and wept and sate there before the lord , & fasted that day vnto the euening . VVhere we see it is expresly said of the latter day , that the fasted and not so of the former . Againe by the conferringe of these it is playne , that the second dayes assembly was farr more generall and solemne and with longer contynuance then the other : and such were their assemblyes at fasts always : for first it is said of the latter day that all the children of Israel went vp : and againe that all the people came vp to the house of god . 2. that they sate then before the lord . whereby is noted , there long continuance in that meetinge : neyther of which is sayde of the former day . Neither is there cause why we should maruaile at this I meane that the fasting and prayer of a faithful man or men , is so auayleable with god , that it wil as it were haue no nay : but euen then preuaile when prayer without it cannot : considering it is written , that the prayer of the righteous auayleth much , if it be feruent , and that fasting is a meanes to bncrease and continue feruency of spirit . 2. Consideringe the singuler promise god hath made herevnto , which he doth insinuate by the tytles or names he giueth to the day of fast , caling it a day of reconciliation , a day of attonement , the acceptable day of the Lorde . whereby the Lord doth secretly signify and promise to so many of vs as shall exercise our selues herein , that howsoeuer before for our transgressions he hath bene angry and offended with vs , which also he hath testified to our faces either by laying some iudgment vpon vs , or threatninge so to doe , or by with holdinge some good thinge from vs , yet if heerein we wil exercise our selues aright , and keepe a true fast vnto the lorde afflictinge our soules as well as our bodyes , rentinge not our garmentes , but our hartes , with compunction and sorrowe for our synnes weeping and mourning and making great lamentation ouer all the in iquities whereby we haue dishonored god , and caused his holy name to be euil spoken of , & iustly prouoked him against vs , and to auenge himself vpon vs as he hath begonne : cryinge also vnto the Lorde in the name of Christ Iesus , for pardon and reconciliation : and withall turne vnto the Lorde with all our hartes , forsaking our euill wayes , and the wickednes that is in our handes : then and whensoeuer this we shall performe , notwithstanding his anger be kindled and broken out against vs , yet will he be reconciled , and at one with vs , accept of vs , and receane vs into fauor , and giue vs that wee haue intreated him for , yf not aboue the same . 3. It is to be remembred , that this holy exercise semeth greatlye to humble vs , and to make vs thinke and account vylie and basely of our selues . as dust and ashes , and most vnworthye of the leaste of gods mercies : as partyle appeareth by that which heere followeth of Ahab . and may also be gathered by that it is so oft saide to the Iewes being assembled togither vpon the 10. day of the 7. monueth , yee shall humble your soules , meaning thereby , that vpon that day they should fast and pray : and againe euery person that humbleth not himselfe that same day , shall euen be cutt of from his people , which speech with the former being spoken not only to euery person in particuler , but also to those among them , who were to see this part of gods worship duly kept , it is thereby playne that the Lord ment by those wordes , that euery one who ioyned not with the people of god in fastinge , should be cut of from the people : for how they stood inwardly affected , for either humble or proude spirit , men neither colde nor yet were to iudge . Nowe why are these wordes of humhlinge our soules vsed by the spirit of god insteade of fasting , but because the hūbling of our selues is both professed , indeuored , and furthered by fastinge ? And this is confirmed by that saying of Ezra , At the riuer by A hana I proclaymed a fast , that we might humble our selues before our god . And heerevpon it is that a fast is called ( and that rightly ) the exercise of humiliation : not only because we indeuor and professe therein the humbling & submitting of our selues to god . and vnder his hand but also for that it helpeth forwarde our humilyation . Seeinge nowe that fasting helpeth to humble vs , and that this subiecting & base account of our selues is a thing much pleasing vnto god . and greatly mouinge him to be gratious & fauorable vnto man : for saith the scripture god resisteth the proude , and giueth grace vnto the humble , agayne : humble your selu ; vnder the mighty hand of god that he may exalt you in due tīe : cast downe your selues before the lorde , and he will lifte you vp , & agayne , submyt your selues to god , drawe neere to god and he will drawe neere to you . As if it had bene saide , In humility and greate submission goe yee vnto god and aske that yee want and so god will come ( as it were ) vnto you , in giuing you that you desire & lack : it is no maruaile though the fastes of gods people preuayled mightely with god , and obteyne that or aboue that they desire : yea this humbling of our selues vnder the hande of god , is so pleasing vnto his diuine maiesty , and of that force with him : that the very shaddowe thereof euen a shrincking vnder the same hande or casting downe and humbling of the body with out the truth therof in the soule , hath preuayled so farr with the lord that it hath procured a temporall benefit both to ones selfe & his posterity . Thus Ahab hauing this iudgmente denounced againste him by Elyah that the lord would bring euil vpon him , and take away his posterity , and cutt of from Ahab him that pissed againste the wall , so as the dogs should eate him of Ahabs stock , that dyed in the citty : and him that dyed in the feilds , should the fowles of the ayre eate : though hee was a most wicked man , one that sould himself to worke wickednes , and therfore could not humble himself aright before god : neither yett ioyne to the outwarde and bodily exercise of fastinge the inward and spiritual of prayer , so as might be accepted of god and auaile with him for the sacrifice of the wicked is an abomination vnto the lord , and the prayer of the righteous auaileth with him : yet notwithstanding humbling him self by fasting , he obteyned thereby thus much , that that euil came not vpon him nor yet of his sonne Ahaziah , for thus we reade when Ahab heard the former wordes , he rent his cloathes and put sackcloath vp on him , and fasted , and lay in sackcloath , and went softly : wherevpon the word of the lord came to Elyah saying , Seest thow how Ahab is humbled before mee ? because hee submitteth himselfe before mee , I will not bringe that euill in his dayes but in his sonnes dayes will I bring euill vpon his house : where we see this giuen by the lorde himself for the reason why he would be good to Ahab . If then the bodily exercise of fastinge , which profiteth but little , alone without prayer ( for there is no mentiō of any prayer that Ahab made , and if he did it was but the sacrifyce of fooles which the wise god abhorreth ) auaile with god : how much more more wil the same preuaile with him when it it is nor onlye ioyned with true but feruent prayer ? And if the casting downe and humbling of the body or if of the soule , yet not for sinne but some temporall punishment of sinne : the rentinge of the cloathes , the lyinge downe in sackcloath and ashes , which is the fast the lorde hath not chosen , bee of force to pacisye the wrath of god at the leaste for a time and in parte and to procure some good to man : what will it doe when therevnto is adioyned the casting downe and humbling of the soule , the afflicting & renting of it , with sorrowe for sinne ? Shall it not then be much more effectuall to pacify gods wrath though kindled or broken out against vs , and moue him to be good and gratious vnto vs ? Moreouer if the performance of this outwarde and bodily seruice to god by sinners , his enemyes , be auayleable with the Lorde for theire good much more shall the same preuaile when not only it , but also the inwarde and spirituall worship is performed by the righteous , the frēds and children of god : finally if these thinges apart , if the outward and bodely seruice alone : if feruent prayer alone if the true humbling & casting downe of man vnder the hande of god alone , be of power to preuayle with god : how much more shall these three when they doe meete togither , as they doe in a true fast , be of force to preuayle with god to that end & purpose for which they are vsed ? Thus we see that the fasting and prayer of the faithfull is mighty with god : and that as it is saide of Iaacob wrastling with god : that hee would not let him goe vntil he had blessed him : so it may fitly and as trulie , be saide hereof : that it wrestling as it were with the Lorde will neuer let him alone vntil such time as he hath blessed the party or parties for whome it is vsed . VVhich well and dulye considered , what man is there fearinge god , and vnfeynedlye desirous of the welfare of himselfe and the church of god , which will not apply himselfe to the practice thereof , when and as oft as god shall giue iuste occasion . Is there any euill of sinne or punishment , either vpon or towardes vs , our husbandes , wyues , children , parentes , or the church of god , either doe we or it stande in neede of some good which we hunger & thirst after ? then let vs humble our soules in fastinge and prayer : for wee see that the same hauing bene vsed in the like case by the people of god , hath prospered & preuayled mightely with the Lord. yea if we be desirous from the heart to be freed from the saide euil , or to obteyne the good is lacking : how can we but take vp and vse this holy exercise in such a case considering it is the best and surest meanes that god himselfe hath ordeyned to such ende and durpose . No maruayle then though the hand of god lye and remayne vpon vs , or many of vs & many blessings be wanting vnto vs : when we are wantinge and come short in the performance of this duty : for who knoweth not that as the papists are too common and super stitious herein on the one side so we on the other are too short and prophane : It sauoreth of precisenes , and of the spirit , to be giuen much to fasting and prayer . Is not this the fasting that god hath chosen to loose the bandes of wickednes , to take of the heauy burthen , and to let the oppressed goe free ? Is there any better abstinence then this ? And is not this the true faste ? ( say some ) to fast from sinne ? why then require you any more ? Againe this fasting or precise abstaining from all meate and drinck , and other comfort of this life for a day ( somuch vrged by some ) was commaunded to the Iewes and they indeede by vertue of that commaundement were bound thereto : but it reacheth not it self to vs in that being ceremoniall , with other ceremonyes it was abrogated by Christ . Thus farre we are ( euen we that professe ro worshipe god aright , & accordinge to his worde ) from the practise of this parte of gods worshipe , that we dispute and pleade against it . yea some staye not there but proceede further : to contemne , scorne , and reproache nor only mens persons , but the holy exercise it selfe . But what spirit possesseth these men , trow we ? Surely not that spirit that moued the people & holy men of god before spoken of , to the practile therof : nor that spirit that moued the holy Apostles , & others after , to the practis of the same , euen in the time of the gospel & after that abrogation by Christ they speake of : nor the holy spirit of god , or the lord himselfe by his spirit , who of his mercie , and not for the merrit or desert of the worke hath so greatly blessed and rewarded them that haue exercised them selues therein , and performed that seruice vnto him . Finally , not the spirit of Christ , who 1 in foretellinge that his people shoulde fast 2 in directinge them touchinge the manner therof ( in the outwarde carriage of themselues towardes men ) 3 in promisinge a reward to them that shal be obedient therein : doth therin and therby not only require fastinge of his . people as a dutie or seruice to be done to god , but also ( as beinge a singuler parte of gods , worshipe . and makinge much to his glorye and our good ) laboureth to perswade vs to the practyse therof . farre therfore is that spirit from the condemninge and reasoning against it , yea from the neclect of the same . yt remayneth then that the vncleane spirit , possesse and rule them , at least herin : who as when he possesed the bodies of them 7 in Lancashire did some time by t●e howlings & outcryes he sent forth , what lay in him , to hinder them and vs from vsinge of praier and fastinge , because he well knew howe it auaileth much with God for the expellinge of him both out of the bodies and soules of men and maketh greatly for the subduinge and ouerthrowe of his kingdome , and the kingdome or power of sinne so he possessinge the soules of these men , doth by there wits toungs , and otherwise , to the vttermost of his power , keepe and hinder , not only them whome he thus ruleth in all disobedience ( herin at the least ) but many others also by there meanes from the practise hereof . VVel , as it is a fearfull thing for a man to vse his witt , or tongue , or both to the disgrace of this holy exercise , for it is a signe that sathan possesseth his soule , which is much worse then the corporall possession so it is an euil thinge to be negligent and carelesse in the performance of this dutie , as the most , yea almost all men are . For where is he , euen of those that profese the feare of God , that doth in any measure so often perfourme this dutie and seruice to god as he shoulde ? that when the lorde smiteth him eyther in his soule or body , or those that be neare and deare vnto him , as his wife , child , parents , or the church of god at hand or a far off or threatneth the same : or whē god withdreweth and keepeth backe from him or any of the aforesayd some corporal benefit , or spirituall blessing : doth forthwith betake him to fastinge and prayer as to a dutie or seruice god therin calleth him vnto and he is to performe and the best meanes to obtaine that at the handes of god which he desireth . There be some amongst vs ( blessed be god therfore and the lorde increase the number ) that make concience of other partes of gods worship publique and private : that be swift and readie to heare the worde , to receiue the sacraments as often as they be administred , to praye in church and chamber no doubt ? and yet those euen those I feare , ( for the most parte ) are slowe and backwarde in the performance of this parte of gods worshipe . the which cometh to passe eyther through our ignorance here in , for that we knowe not that God as well requireth this seruice of vs , when he giueth occasion thereof , as the other aboue specified and such like : or through our inconsideration and forgetfulnes of this dutie , if wee knowe it : or rather hence that we are giuen too much to spare and pamper our bodies , and can not abide to tame them , and bringe them into subiection by fastinge If through ignorance we haue not donne this seruice vnto god hitherto eyther not at all or more seldome then we should as I trust , so I desire the Christian Reader that that which hath bene saide in this behalfe may helpe a little to remoue that le●t , and further helpe , you may haue , if you will take the paynes to peruse the learned treatises which euen in our mother tongue are written of this argument . If in a selfe loue to our fleshe and feare of weakening our bodyes to much we haue heretofore bene kept and hindred from this soe necessarye and profitable a deuty , let vs set before vs 1. the example of the holy Apostle heerein , and striue to walke in his steppes whoe knowinge the pampering of the body to be an enemy to the health and saluation of the soule as in effecte he affirmeth : sayth of himselfe that hee did beate downe his body and bring it into subiection : the which was not somuch donne by an abstayninge from the more dainty meates , or a sober and moderate vse of all kindes of meates , eyther of which yea both which may be performed by one , without any greate takīg downe of the body : but rather by his often fasting , the which whosoeuer shall vse in that manner the scripture requireth and as Paule did shall by his owne experience fynde that it is effectuall to beate downe the body , and bringe it into subiection . 2. the examples of the false Apostles and theire followers in times past and the papistes in these dayes , not for our ymitation , in all thinges heerein : but to provoake vs to the same in a better kinde . For is it not a shame for vs that others in theire false and ydolatrous worshyppe shall voluntarilye and of theire owne accord , not spare theire bodies : and that wee in the true worshipe of God will not doe the like , though the lorde himself require it of vs ? yes verily . Let vs therefore hereafter in obedyence to the lordes ordynance or commaundement heerein , exercise our selues in prayer and fastinge , publique and priuate , when and as oft as god by giuinge iust occasion shall call vs therevnto : and bewaylinge our former synne and negligence therein , labour to recompence the same ( as much as in vs lyeth ) with a future diligence . And to this ende and purpose I beseech , and that in the name of our Lorde Iesus Christ , the mynisters of Christ and disposers of his misteryes : that they woulde be instant herein , and amongst other of theire doctrines intreate upon this of fastinge , shewing both the necessity thereof , as beinge commaunded of god , and a parte of his worship , and the profit that commeth to those which shall exercyse themselues therein , whereof we haue heard : likewise the threatninge denounced against the contemners of it , that such the Lorde wil haue cut of from his people : that such he will destroy from amonge his people : & that this iniquity shall not be purged : that by this strong & threefoulde coarde , the people of god though backward and vnwillinge , may be drawne therevnto : for I thinck it meete to stire you vp my brethren by puttinge you in remembrance heereof , though yee haue knowledge farr aboue my self , and be stablished in this truth . And this I doe somuch the rather for that ( as I take it ) the sounde of this doctryne is not hearde so much in many of our churches , as some other of no greater truth , necessity , and vse then it is : whence partlye it commeth to passe , that many Christians doe so seldome performe this holy and speciall seruice of God , and that amonge them some are scarcely well acquainted with the same . Nynthly this rare and greate worke of god maketh greatly for the conformatiou of the authority and truth of the holy scriptures : the scriptures rell vs that there are wicked spirits called dyuels : and this wee which were eye witnesses haue as it were with our bodily eyes seene for though we sawe them not indeede , neither possibly coulde , because they are inuisible creatures , yet we beheld them in theire operations and effects . In the holy scriptures we reade that these spirits are giuen to blasphemy to lyinge , to deceipt , indeede not onelye because by theire nature they are carryed headlong therevnto ( as to all manner of iniquity , where vpon they are called wicked or ●uyll spirits ) but also for that they moue and stirr vp men to the committinge of these synnes nowe that the diuell is such . and that the scriptures herein saith true we see by the former story : wherin wee haue hearde of the horrible blasphemyes , and vnspeakeable deceipt of sathan & might also haue heard of infinite lyes . the lying spirits sent forth . In the holy scriptures these spirits are often termed vnclean spirits part lye , to noate their naturall inclination and disposition to all vncleannes : and partly in regard of the effect and operation they haue and bring forth in the children of disobedience . How the scripture hath herein bene verifyed , to passe by some of those in Lancashire who the day of theire deliuerance in the presence of many vttered moste filthy speaches : the shamefull and vnnaturall vncleannes of W Somers or rather of the spirit in him , doth beare witnes . who in the presence of many acted in most vncleane and vyle manner the sinne of whore dome : and after his repossession when he had committed such vncleannes , first with a dog , then and specially with a bitch , as is not fitt once to be named , he then got the bitch into the bed with him , and there would haue committed you may ymagine what abhomination : & this also he did before diuers . The Scripture affirmeth that these spirits sometimes enter into men , that being in them , they miserably vexe them in theire bodies , and that often and on the suddayne , that the same notwithstandinge the possessed are not hurt at all , although by the vyolence they somtimes offer vnto them , one would thinck they should spoyle or greatly harme them : that they cause them to wallowe , some , cry , ●nash with the teeth , throwe them into the fyer and water , and seeke to destroy them or take away theire liues , that they make them dumb , deafe , blynde , somtimes depriue them of the right vse of their witts , Finally that they shewe forth in the parties whome they possesse , extraordinary and supernaturall strength , and supernaturall knowledg : nowe the most of these haue bene found true in the parties aboue named but all & euery of them in W. Somers The scriptures say that when a strong man armed keepeth his pallace the thinges that he possesseth are in peace : but when a stronger then he commeth vpon him , then that peace being at an ende there beginneth war , as I may say , for that semeth to be insinuated . The truth of this hath appeared in their extreame vexation , and continuance therein the whole day of theire dispossession : at which time Christ Iesus the stronger came vpon the strong armed man , ouercame him , tooke away his armour , and deuided his spoyles . Secondly in Somers continuinge quyet from sathans vexation although he be in him , the reason whereof is because the strong man armed keepeth the house , and hath quyet possession , all thinges being accordīg to his desire : for the younge man denyeth that he was possest , yea affirmeth that he counterfeited and the world also saith the same : and thus lyes & falshood are imbraced for truth , almost of all men , and the truth indeede reiected , and the louers thereof hated , scorned , despised , slandered , and some of them worse intreated : It going thus it is not against , but according to the scriptures , yea herein the scripture is fulfilled in that Somers is quyet and free from all molestation by sathan , notwithstandinge he is in him , because the strong man armed saith the scripture keepinge the house without resistance , there is peace : but let Christ Iesus the stronger come vpon him in the meanes he hath sanctified for the recouery of this house to himselfe the right owner , and the expellinge of the vsurper , then vndoubtedly there will be an end of this vniuste peace , and therein likewise we shall see the scripture fulfilled . In the holy scriptures it is written that if we resist the diuell , he will flye vnderstand this not only of sathans temptations , but also of his person . and then affirme I that this scripture hath bene fulfilled . In lyke manner the scriptures tell vs , that the way to resist Sathan so as wee may put him to flight and ouercome , is to vse prayer and the word of god , which is the sworde of the spirit . Vnderstand this as the former , & herein this scripture also hath bene verifyed . The holy scriptures shewe how that greate thinges euen incredible hath bene brought to passe by prayer and fastinge : more particulerly , that euen diuels thereby haue bene and are to be caste ovt of men : herein the scripture likewise hath bene fulfilled . In the scriptures it is recorded , that when the deuil goeth out of the man whome he possesseth , he renteth him sore . c●yeth aloude the possessed after lying as dead : nowe many of vs euen hundreds haue seene with our eyes , and hearde with our eares this scripture fulfilled In the holy scriptures we reade that when the vucleane spirit is gon out of a man he will retorne seeking to reenter . Besides the reports of all and euery of the parties possessed , the sudden & vnspeakeable frights and terrors which many of vs haue often beheld in the spirits assaites to reenter , doe greatly confirme this retorne vpon our Demoniackes all which was donne that the scripture herein might be fulfilled . The scripture saith that if the diuels fynde the house empty swept and garnished that is the partye out of whom he is come , prepared to receaue him , which is when he is empty or voyd of the graces of the spirit , and garnished or replenished with iniquities : ( for the furniture must be sutable to the ghest , the vncleane spirit must be interteyned in all vncleannes ) that then he reentreth and recouereth his pray , as otherwise although he would fayne yet he cannot . Nowe who seeth not the case to be so with W. Somers for were he not empty . swepte , and garnished he would neuer deny the work of god which hath benshewed on him ? and giue forth to the great dishonor of god , hurte of many and danger of his owne soule , that he had counterfeyted : not to speake anything of his open and notorious lyinge and doublinge with that false tongue of his , nor of his charging mee with the instructing of him , neither of his fearefull periury somtimes betaking himself bodye and soule to the diuell if he counterfeyted : at other times protesting as depely that he did counterfeyt : In the repossession then of Somers it is euident that this scripture is fulfilled : as on the other side this scripture considered and his present estate & condition , I meane that he is empty ? howe can it otherwise be but that he is reposessed ? further the scripture saith , that the vncleane spirit retorning and reentering he doth it with 7. other worse then himselfe . Now this hath bene found true in Kath : Wrights repossession : & I doubt not but that the truth thereof will one day appeare also in Somers whē he shall come againe to be dispossessed : if so be at any time it will be graunted , that the meanes for the discouery of sathan , and after for the casting of him out may be vsed . Finally in the holy scripture it is said , that if the vncleane spirit retorning finde the party out of whome he came , empty . swept , and garnished : that he will not only enter in and take vp his lodging there : as it were for a night as a stranger doth in an other mans house , and away in the morninge , as he doth ( as I may say ) in his first possession : but will nowe as hauinge further interest there then he had before , make scriptures speake truelye in and concerning the matter of possession dispossession , and repossession . and not accordinge to the truth in other things ? wi● any be so absurde , as to thinke and confesse that the holy scriptures speake most truely as touchinge the tormenting here on eard●e of the bodyes of those men the diuels enter into and will they not as well beleue the same writinges tellinge them , that after death and in an other world the diuels shall torment the workes of iniquity in hell fyre , which neuer shall pe quenched , and of which tormentes there will neuer be an ende . And seinge the substance of this booke ( I meane the holy byble ) is spent in reportinge thinges incredible to flesh and bloud , such as the reason of man re●ecteth , & scorneth , among which these concerning diuels , their nature , power , entrance into men &c. are some : and that this is it which letteth man from imbracing it as a word of truth : and that sundry of these incredible & impossible thinges to reason , we euidently see with our eyes , and our selues of our owne knowledge knowe to be most true , why should we not be fullye perswaded or the deuine and certaine trueth of the other incredible thiugs there reported ? and that all those also in theire time we shall as certainely see fulfilled , as we haue alredy in part senee these ? Thus me thinketh the fulfillinge of many sayinges in the scriptures in this worke of god , should be a mo●ue and inducement to many , to giue that credit vnto them which percase be●ore they did not : yea surely if man will but giue ea●e to ●is reason wherewith god hath indued him , and discusse or debate hereof after this sayde manner it will perswade him herevnto . I do not saye that this is effectuall or of Power , and sent of god to that ende , to worke sauinge faith in man : ffor I knowe faith cometh by hereinge and how shall they beleeue in him of whome they haue not hearde ? But this I meane , that he which before thought basely and ga ue no regarde or credit to the holy worde of god , by this rare work of his and serious ●meditation thereof , may well be brought to thinke more reuerently of the worde , and to be perswaded of the truth therof , where before he doubted , and so brought to the historicall faithe as we call it , where beinge happely he will not reste , but there by be drawen to giue eare vnto the worde preached , and so be brought to that faith , the end whereof will be the saluation of his soule : whereof if this worke of god be an occasion to any , oh howe will such bless God for the same , and ioye in this that the sounde there of came to his eare . Thus we plainely see howe this worke of god sarueth to confirme the authority and truth of the holy scriptures I meane howe it som what helpeth to perswade vs incredulous men to beleue , or more stedfastly to beleue that the are deuine and certainly true : in that we see many thinges spoken of in them , and very incredible to flesh and blud , as well as others there mentioned , fulfilled before our eyes and to be most true . Seinge then no hurte , but mnch good as we haue heard cometh by this worke , why shoulde any be offended with vs , for bearinge witnesse to this work ? and why doe any stand vp and sett them selues against this worke indeuoringe to annihilat the same ? Certainly in fo doing , they are not only iniurious to man , hindring him of the good . fruite he might reape thereby : but also aduersaries to god . and his glory , prophaninge and not hallowinge or sanctifiinge this his name Christ Iesus to such as he cured was wont to say : be it vnto thee as thou beleuest : thy faith hath made thee whole : goe in peace : thysinns are forgiuen thee : synne no more , least a worse thinge come vnto thee : and to many , see thou tell no man of this I haue donne vnto thee : yea somtimes he straightly charged others that they should tell no man what was doune . But to him out of whome he had cast out the dyuell he saide goeshewe what greate thinges the Lorde hath donne vnto thee : and howe hee hath compassion on thee . It is also to be obserued , that we reade not the same or like speach to this , vsed to any besides of all those that Iesus healed : whereby it may seeme that the Lorde Iesus woulde not haue this worke in any case smothered and kept close no not for a time , but rather set as a candle in a candlestick vpon the table that it may giue such light vnto men as we haue already seene : and no maruaile considering the wordes followinge of our Sauiour : goe slew ( saith he ) what great thinges the Lorde hath donne vnto thee . Are there greate thinges to be looked vpon in this worke we speake of : euen by the testimony of Christ himselfe ? whoe then and where is he if Somers , the 7. in Lancashire and the rest were possessed , and dispossessed , that dare stand vp to darken and obscure the saide worke , whereby the people of god be kept from behouldinge the greate thinges of the lord and so hindred from the greate good they might reape thereof , and god from his glory ? If it be euident that vpon these persons this worke of god hath bene wrought : who seeth not how contrary minded such are vnto Christ ? Of the 70 desciple whom Iesus sent forth by there preachinge & miracles to prepare and make awaye for him selfe , and his ministrie , it is sayde : that when they had accomplished this worke , they returned againe with ioye sayinge , Lorde euen the deuils are subdued to vs through thy name . In this subiection of the spirits vnto them , aboue all the greate workes and miracles they wrought they reioyced : wherein how so euer they exceeded , wherevpon Christ reproueth them sayinge In this reioyce not that the spirits are subdued vnto you , but rather reioyce be cause your names are written in heauen . yet marke that he doth it so as that he denyeth not but that they might reioyce there in , but rather indede aloweth and commendeth the same , so that we keepe a measure : and make it not our cheife ioye , the which shoulde be that our names are written in heauen . wherof the other giueth no assurance , for asmuch as it may fall into a reprobate . And truely how can they which heare of the aforesayde worke of God but reioyce , when they see the Lorde Iesus subduinge Satan vnto men . when we see by praier and fastinge deuylls cast out of men : whe : we see God perfourming his promise : the scripture before our eyes fulfilled , and our christian brethren also delyuered from the torments of Satan . If wee turne our eye eyther to God , or man : can wee chuse but reioyce and blesse God for such a worke ? greatly then are they to blame , and farre from that affection they shoulde haue , who are disquieted and offended here with : and most faultie of all shall they be , who when the worke shall be made manefest to there conciences , ( as I trust by this treatise it is , ) shall yet notwithstanding lift vp there hee le agaynst it . Through the want both of a corrector and of the authour , their be very many faultes in the printing ( among which these following be some ) 〈◊〉 with I desire the reader with patience to beare . pag. 6 , chaire open , for chai●e & open . p. 7. departed in for departed 8 〈…〉 for st●e caned . p. 10 , fleamthicke for fle●n c & lhiere , p 13. 〈…〉 for her : p 1 , 2 pence read 3 Pence , p , 33 , the diuers for diuers : ib , wherwith 〈…〉 p 22 : derelinquisti for derellquistr , ibi fortaken for forgotten . p. ●5 , 〈…〉 p , 49 , learne for leave , p 51. continancy for continuance he had in : p 57 〈…〉 for with all possible p 60 : who indued for who was indu●● . p 91. the 〈◊〉 & prayer for the fasting and prayer they vsed . Notes, typically marginal, from the original text Notes for div A19860-e80 verse . 1. Lohn . 9. math . 11. 24. math . 28. 12. 2. Cor. 13. 8. ●s 4. 20. ●● . 2. 11. ●th . 9. 33. 34 , 12. 22. 〈◊〉 11. 14. act . 20 , 27. ●al . 111. 2. ver . 8. 15. 21. 31 v. 11. psal . 143 , 5. ps . 111. 4 ps , 91 , 4 psal . 105 , ● math . 12. 30. Notes for div A19860-e990 this sheweth that the deuill transformed himselfe , and appeared vnto them like an angell of ●ight in like sort William Somers had asore throat after the departur of the spirit : Luke 11. 26. Notes for div A19860-e2750 by the manner of meeting the 2 time , and wordes vttered to him the 2 time , it should seme rather to be the deuill in the liknes of an old woman This Kath Wright is a yong woman dwelling at a place called Bridgway lane not far distant from Blackwel more who about 14 yeres past being possesed was by prayet deliuered but is since repossesed 〈◊〉 like in my owne hearing● did Kat. VVright ●eing possessed . Math. 21 43. who because he was an aduersari , was made a com●issione● & . with him 2 other , Pet. Clerk Ma●or , M●es Leigh officiall . say I counter feited . Notes for div A19860-e4590 Such effects ac haue bine down by these parties possessed cannot proceed from the nature or skile of man how spirits being with out man do vexe him Iob. 2. 7. It is impossible for Satan being without man to haue the whole rule and disposition of the body . math 15. 2 2. mark 9. 22. verse 17. 18. 22. Against the filie shift of pretended counterfeiting . 14 ther fits they depriued of 〈◊〉 sences , ●h internall ●d externall . ●a●k . 515. ●k . 8. 35. 6. 27. 29. 7. Mark. 5. 5. 15 They vtter such speachs as most fitlye agree to an euill spirit . & favour not of the spirit osman Math 829. 31. Mark ● . 24 & 5. 7. Luk 8. 28 The speaches which Somers vttered after his repossession or rather the deuill in him . Darling his speeches or the deuill in him . 16 The offer violence to thire owne bodyes . 17 Not hurt by all the● tormentes Luke . 4. 3● 18 〈…〉 . verses 3. 4. ●uk . 8. 29. Math. 8. 28. 19 The 〈◊〉 of super naturall knowledge . vers . 6. 7. vers . 3. 5. ●5 . Luk 8. 27. ver . 16. 17. A Bridwell house . Note this word , how fattlye the d●ill can speake he tel●eth not what the Iudges shall see . This was done by the maior & Aldermen vnder Pretence to find out Somers counter fe●ing which ●s the 〈◊〉 secret to themselues so no man did euer dreame of any such thing , vntil they going about it , it and appear● . certaine signes which my selfe haue obserued in experience . 1 ●ostfull sights and 〈◊〉 appa●t●ones . 2 Sudden swelling 3 Inflexiblenes & waight of the body , or members therof king of Scots Demonoleg●e , booke : 3 chap. 4. 4 senslesnes or want of feelin● Thyreus de Do●moniacis , chap. 3. sect 2. et chap. 10. sect . 6. 5 strange Voyces 6 Disfiguering of the face Thyreus de doemon . cap 3 sect 2. et cap. 25 sect . 2. 3. 7 speakinge the mouth beinge wide open Mark 9. 2● Thyreus de doemoniac●s , cap. 22. sect . 15. ●ect . 9. 〈◊〉 appeareth by 〈◊〉 26 chap ●ct . 11. Thyreus chap. 26. sect . 4 & 9. Thyreus chap. 22. Popish signes of possession . Thyreus chap , 26. sect . 1. 3. ●hyrens cap. 26. sect . 6. ap . 26. sect . 8. sect . 9. That the Popish signes of possession be not certaine and vndoubted signes but maye be counterfeited . ●●uelation , 12. 9. sect . 7. That the diuell is not afrayd at the signe of the crosse . Merigus in fug ▪ Doemonum . math 17. 21. That ther are possions in these dayes Titus ● . 2. 2 Tim. 2. 1● . verse 58 Deut 29. 20. 1 Tim 4. 1. 2 Tim 3. 1. 2. 2 Pet 3. 3. Iude. 18. Reu. 22. 18. Iustin Ma●● I 〈…〉 16 〈…〉 Orig in 17 〈◊〉 A 〈…〉 Tertul ad Sea palam . et de co● M● . cap. 11. Capr. ad de me●● 〈◊〉 . Hieron in vita Hilar. Chrisostom 5. Homil. 4. de incomprehensibili de●natura . Theodoret in historia sancti patrum sect . 13. in Maced . August . de v●●litate credendi , cap. 22. et liber de beati vita et liber 4 de ciuitate dei cap. 34 et lib 21. de ciu . dei cap. 18. Pet. Ma●tir com Io. part . 4. cap 9. sect . 13 Philip. Melanct. lib epist . Chemnit de sac●amento ordinis , parta 2. Beza Homi 26. in histor Passionis . Vogellius in thesau . theologico pag 980. King of Scots in his Doemono logie lib 3. ca. 4 Chass . lib 1 cap. 17 Demonijs cap 3. 6. 7. 8. 10. 11. 12. cap 8 Thyreus de doemoniacis . Obiect . ver . 16. 18. ver . 42. math . 15 22 28. compared with mark . 7 25 29. vers 25. Luke . 4. 36. How castinge out of the deuell is a miracle . Math 8. 16. 17. Mark 1. 32. vers 24. vers . 21. Obie●t . 2. Isa . 8. 20. 1 Cor. 4. 6. Rom. 12. 3. Deut. 29. 29. Iohn 9. ● Math 9. 2. Iohn ● . 1● . cha●● . 16. 〈◊〉 That 〈…〉 〈…〉 〈◊〉 15. 22. chap 7. 25. Gen ●2 . 1. ●ob . 1 , 11. & 2. 3. 4. 5. 6. ●am 12. 3. 13. 1 pet 1 : 6. 7 : and 4 12. Reuel● 3. 10. Obi. this which you would haue a possession , was nothinge but an illusion of satan . Of the dispossession of Doemoniaks chap 9. 36. Signes of dispossession . 1 rentinge sore . vers 35. Dan. quoest . 38 in Marc. ●sod . lib 3 de Summo Bono cap. 5. 2 the spirit goyng out , crieth . vers 26. vers 8. 3 after the torments & egresse of the spirit , the possessed lyeth as dead . Luk. 13. 11. 4 Seeing or feelinge somthinge to go from them , 5 vomyttinge Math 12. 43 , Luk 11 24. Luk 11. 4 & 23 vers 25. Some papists hold quod semel &c. that spirits beinge once gone out of men , they cannot enter into the sam men the second time . Thyreus de Doem. cap. 50. sect . 3. Luk 11. 21. Oli●cton answere . Math 10. 1 Luk. 10. 1. vers 27. vers 13. Thyreus de Demoniacis , cap. 51. sect . 3. acts . 3. 12. 6. 16. & 4. 10. 30. math . 28. 18. acts . 9. 40. actes . 28. 8. math . 17. 20. Actes 19. 12. chap. 9. 1. verse 1. Iohn 14. 12. Isa 22. 1● . vers , 17. 18. Iudges . 20. 1 cor . 9. 1. 2. 3. vers . 26. 30. It is plaine that praie● & fasting ●e meanes &c. though no such ordinance cold be proued out of the scriptures Obiection 1 Ans . Obiection 2 Ans . Origen in 17 Math. Tertul. in apolo et ad scapulam , cap. 3. Cyprianus ad Demet●●anum● tract . 1. Chrysost . Tomo 50 〈…〉 Dei 〈◊〉 homil . 4. 〈◊〉 that is , possessed with the deuill , for so this phrase or manner of speach is vsed , math . 15 22. acts 5. 16. , from whence no doubt this holy father did ●●ke it . consider how it went with our demoniaks the daies of ther dispossession , & we cannot but perceiue the time of disposses sion to be such and so fearefull as is here sayde and the sight , I. And hence it came that the daye of Soniers his dispossession , two made confession of there sines with many teares in the presence of us all . I , and the sight such as may well terifie one . According● 〈◊〉 that is said 〈◊〉 it was with th● people at 〈◊〉 the day & time of S●mers , his dispossession , amonge whom ( being about 150 ) therewas searcelye seene one drie face , 〈◊〉 they which were present can witnes . Peter Martyr part 4. cap. 9. sect 13. Chimnitius de sacram , ordinis It is no miracle that is doue by meanes . Daneus opusc . pag. 270. 1 c. I say . 6. 7. 8. Rom. 10. 8 : 14 17 : 1 cor 1 : 18 : 21 Eph. 4. 11 : 12 : Exodus 34 2● 1 kinges 19. 8 Math 4 : 2. the 1 objection to prou● that miracles we e done by means mark . 7. 22 : and 8 : 23. Ans : 2 : kings : 2 : 8 14 20 21 : & 3 15 & 4 , 2 : and 5 10 14. The outwarde things 〈…〉 which 〈…〉 were vsed 〈◊〉 w●●king 〈…〉 2 Kings . 5. 27. vers , ●3 . mark 7. 33. and 8. 23. Iohn . 11. ●1 . 2 obiection . Christ and p●ter with others prai ed in doing myracles . Actes . 9 40. 1 kings 18. 36. 37. & 2. 4 : 33 Actes 28 : 8 : vers 13. obiection , 3. the apostles vsed oyle as ameanes in the ●ealinge of the ficke . obiection , we se others are not cu●eed of the●e supernaturall di seases by prayer and fastinge . mark . 9. 29. The counsell I haue giuen to such as I haue seene bewitched ▪ and in their bodies greatlye afflicted by sa●●an beynge without them . ●evit , 23. 29. 1 Kings , 21 , 27 29. Isa . 22 , 5 , 12 , 1 Timo ▪ 4 , 5 , Isa . 22. 5. 12. 1 Tim. 4. 5. heb , 12. 11 , Iames 4 ▪ 7 , math , 4 , 10 : 1 Peter . 5 , 9. ephe , 1 , 2● . vers . 12. vers 14. vers . 18. 19. 20. Iudges . 20. 26. and 36. 1 samuell . 7. 6. 7. 10. 11. 2 chro . 20. 3. 15. 22. Ezi . 8. 23. Est . 3 13. & . 4. 3 16. and 5. 2. Ion. 3 4 5. 10. Neh. 1. 4. & . 2 6. Act. 12. 6. 7. 12. Roman●● 1. 〈◊〉 . This work 〈◊〉 the glory of God and 〈…〉 of the same for 〈…〉 are to be 〈◊〉 the 〈◊〉 of God. the power of God. the mercy of God , marke 3. 29 , the wisdome , & immutabil●tie of God , acts 4. 13 , 1 cor 1 : 27 : the fidelitie of God , marke , 9 , 29 , Nomb. 23. 19. Rom 3 , 3. 4. 1 It serueth to com●●ince the papists , touchinge of the power they only hau in there church to cast forth de●les . vpon mathew 17 , 19. Thyr. de Doem. ●●p . 33. sect . 5 ●ct . 8. Mark. 16. 17. sect . 10. cap. 35. sect . 4. ● , 19 , 12. the exorcists conten●ed themselues with these names as if without all doubt they we● so cal'ed iudce● and no maruil● they beinge of this mind as it s●ould 〈◊〉 , that the p●rite● being 〈◊〉 da●e ●ot he to them yf this 〈◊〉 of ther● which is so carfully written from hand to hand were in the handes of all men I am perswaded that nothing which the will of man could deuise , would make their exorcising of spirits redicus lous & odious as it would . Mengur 2 thess ▪ 2. 9 , m●th 10. 1. 8. mark 3. 15. ●uk . 9 , 1 ▪ Luk. 10. 17. 1 cor , 12 , 29 , de Doemo , cap 33. sect . 5. marke 16. 17. act . 17. 18 , 19 20. 32 : 1 cor . 1 , 23 , eyther in the same page , or in theire annotations vpon marke 9. marke , 13. 22. math , 7. 22 , math , 24 , 27 , chap , 2 , ● . Rhem. test , vpon marke . 9 ▪ 38. Thyreus de Doe mon. cap , 40 , sect . 4. de Doemon , cap 40. sect . 6 , 1 king . 21 , 29. Thyreus de Doe mon. cap , 41. 42 act . 16 , 18. marke , 1. 25. Luk. 4. 35 , 41. Mengus fug● Do●monum 103. etc. ●hey wil smoak ●he deuill forth , ●ut they will ●aue him out . ●e 2. vse teach●h vs , how wee ●ay know yf 〈◊〉 be possessed . the 3. vse to instructe vs , concerninge the meanes of dispossession . 〈◊〉 are here to make the 〈◊〉 wherby the do●●●● vsually catcheth vs , that so wee may the better auoide them . gen . 3. 5. 〈◊〉 . h , 4. 10. gen . 4. 13. math . 27. 4. 5. Iohn , 13. 2. Iohn 13. 27. math 4. 4. Iames , 4. 7 here is the subteltie of the deuill to be obserued . gen , 3. 4 , 9 Iohn , 14. 1● Luk , 4. 5. Iohn , 12. 13. 2 cor , 4. 4. eph . 2. 2. heb , 1. 2. 1 cor . 3 , 22 , 23. Tit. 3. 3. Rom , 6. 21 , 23. Prou. 14 , 12 , 13 Reuel , 12 , 9. and 20 , 23 Rom , 7. 11. Pet. 5 , 8 : wee are to obserue the great diligence satan vseth to recouer vs beinge snatched our of his hands therby to ptouoke vs to vse the like for our defence against him . ●ath 12 : 43 , peter . Iob. 1 , 7. Iuke . 22. 31. Iam , 4 , 7. 1 pet . 5. 8 : math , 26 , 41 , ●pet . 5. 9. ●ph , 4 , 26 , 27. act . 26 , 18 , 2 Tim 2 , 26. 6. we may hereby p●●tly know the nature of she 〈◊〉 and therw●●h whether we be his children . Reuel . 2. 9. Iohn 8 , 4. math 12. 43. mark 5 , 2. 8. 13 , Re●el , 12. 9. and 20. 2 , 3 , 19. act 19 , 12. 13. eph , 2 , 2. Lev. 11 , 44 , & 19. 2. & 20. 7. 1 pet , 1 , 16. 1 Iohn . 1. 7. & 2. 29 : & 4 , 7 : 8. 16 : math 5 , 44. 45. 48. Iohn 8. 41 , 44. 1 Iohn , 3 , 8. Iohn . 8 : 38 : 2 pet , 1. 41 Rom. 8 : 14. Rom. 8. 1. 2. 5 : 9 10 : 11 : 13. eph , 2 , ● . Rom. 4 , 14 , 16 , 2. pet : 2 , 19 , Rom 9. 12. Iohn 8 , 41. Luk 22. 62 ▪ gal : 4 6. Rom. 8. 14. 15 2 cor . 15 , 17. Iohn , 1 , 12 : act : 26. 18 : 2 : tum . 2. 26 , ephe . 2 : 12 , 19. Reuel . 21 , 2 10. Reuel . 21 : 5 : 27 : heb . 11 : 10 : 16 : Rom. 8 : 18. herein we may behold how e●till minded the deuill is towardes man. hed . 10. 11 : This. worke is of singular vse to confound the atheist . psal . 14. 1. Exod. 5. 2● It is a most shamfull and odious thinge to the the matter eff●ct . as this proueth there is a d●uill so th●t che●o is a pod stron 〈◊〉 then he . Est . 4 , 13. 1● It is very liklie that in these dayes of athisme , the lord hath●ent deuills into men thereby to comoun● ath●me . Luk. 16. 31. The 8 vse is , to commend vnto 〈◊〉 : & fast in g● , & ●e eby to 〈…〉 therevnto . Lev. 23 , 27. Isa 22 , 12. Toel . 1 , 14. & 2. 15. 16 , math . 6. 16 , & 2. 16 1 Sam. 7. 5 , 6. 10. 13. 14. Est . 3 , 13. Est . 4. 3. 16. and 5. 2. 3. 4. & chap. 7. & 8 9. Ionah , 3● 4. Nehe. 3 , 4. 11. and 2. 4. 5. Dan. 9 3. 4. 20. act 10 30. 31 32 act . 11 , 14. The reasone● why prayer and fastinge is so auaileable with god . the 1. reason . Iames 5. 16. the 2. Lev. 23. 27. 28. and 16. 29. 30. Isa . 58. 5. Ioel 2. 18. 19. the 3 , reason . Lev , 16. 29 , 31. and chap. 23. 27 , 29. 32. nomb . 29. 8. chap. 8 , 21 : prou . 3 , 34 : Iam. 4 , 6 , 10. 1 pet , 5 , 5 , 6 : Iam , 4 , 7 , 8 , the soule in this case is hu●led , but it is corrupt lye , as is shewed after . 1 king , 21. 21. 22 , 24. prou . 15 , 8. ver , 27 , 28 , 29. 1 tim , 4 , 8. eccl . 4 , 17. Isa 58. 5 , gen , 32 , 24 , 26 , Isa 58 , 6. 7 , act . ● 9 , & 10. 30 & 13. 2. & 14 , 23 , math , 9 , 14 , 15 & 6 , 16 , 17 , 18 , ● cor , 9. 27 col . 2. 23. Levit. 23. 29 30 〈◊〉 ●3 . ●4 . 9. It confirmeth the truth ●nd authoritie of the scriptures . this appeareth as by the ●lde testament so by infinit places of the newe . Reu. 2. 9. Ioh , 8 , 44. Reuel . 12. 9 , & 20. 2. 3. 10. act , 19. 12 , 13 math . 12 , 43 , marke 1 , 23 ▪ 26 act . 5 , 16 & 8 , 7. mark 9. 17. with many others through out the gospell , as hath 〈◊〉 sheweed before . Luk. 11. 21. Iames , 4. 7. eph . 6. 17. 18. this hath bene shewed before out of the 2. chr 20. & other pla●● of scripture . mark . 1 , 26. & 26. act . 8 , 7. math . 12. 43. Luk. 11. 24. psal 11. 6. 〈◊〉 3. 10. 12 & 25 〈…〉 . 24 , 14 , Rom. 10. 14. 17. 1. cor . 1. 18. 21. 1. peter . 1. ● . math , 9. 2. 29. mark . 5. 34. Luke . 7 , 50. Iohn , 5. 4. math , 8. 4. mark . 5. 43 , & 36. & 8 , 26 , 3 math . 17 : 19 : mark . 8. 5 , 19 ▪ Ink. 8. 39. this worke is mongest and boue som otl workes of go to be publish the greateris there sinne w● goe about to smother it . Luke , 10. 1● 18. 19. 〈…〉 〈◊〉 , 7 , 〈◊〉 . 〈◊〉 we ought , so ●e can not but ioce in this ●orke , if wee ●ill consider of In great fault ●en are they ●ho malig●e it . 
A20001	----	A summarie ansvvere to al the material points in any of Master Darel his bookes More especiallie to that one booke of his, intituled, the Doctrine of the possession and dispossession of demoniaks out of the word of God. By Iohn Deacon. Iohn Walker. Preachers. Deacon, John, 17th cent. 1601 Approx. 788 KB of XML-encoded text transcribed from 139 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-11 (EEBO-TCP Phase 1). A20001 STC 6440 ESTC S109440 99845087 99845087 9964 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A20001) Transcribed from: (Early English Books Online ; image set 9964) Images scanned from microfilm: (Early English books, 1475-1640 ; 955:03) A summarie ansvvere to al the material points in any of Master Darel his bookes More especiallie to that one booke of his, intituled, the Doctrine of the possession and dispossession of demoniaks out of the word of God. By Iohn Deacon. Iohn Walker. Preachers. Deacon, John, 17th cent. Walker, John, preacher. aut [32], 240, [8] p. Impensis Geor. Bishop, Londini : 1601. Particularly with reference to: Darrell, John. A true narration of the strange and grevous vexation by the Devil, of 7. persons in Lancashire, and William Somers of Nottingham. The authors' names are bracketed together on the title page. With four final contents leaves. Reproduction of the original in the Henry E. Huntington Library and Art Gallery. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Exorcism -- Early works to 1800. 2003-04 TCP Assigned for keying and markup 2003-05 SPi Global Keyed and coded from ProQuest page images 2003-09 Judith Siefring Sampled and proofread 2003-09 Judith Siefring Text and markup reviewed and edited 2003-10 pfs Batch review (QC) and XML conversion A SVMMARIE ANSWERE TO AL THE MATERIAL POINTS IN ANY OF Master DAREL his bookes . MORE ESPECIALLIE TO THAT ONE BOOKE OF HIS , INTITVLED , the Doctrine of the Possession and Dispossession of Demoniaks out of the word of God. By IOHN DEACON . IOHN WALKER . Preachers . And the Sorcerers or Charmers of Aegypt : they did in like manner with their inchauntments . For they cast downe euery man his rod , and they were turned into Serpents : but Aarons rod deuoured their rods , and so Pharaohs heart was hardened . Exdo. 7.11.12.13 . Si de veritate scandalum sumitur : vtilius permittitur nasci scandalum , quàm veritas relinquatur . Aug. de libro arbitrio . Talis est conditio falsitatis vel erroris , vt etiam nullo sibi adsistente consenescat : talis autem è diuerso , veritatis status , vt etiam multis impugnantibus , suscitetur & crescat . Chrys. de laudibus Pauli . lib. 3. Eugubinus de perenni Philosoph . lib. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Heu Tripodes lugete , perit praesagus Apollo . Aye me alas Tripodes , perisheth presager Apollo . Propugnaculum vitae patientia . LONDINI Impensis Geor. Bishop . 1601. TO THE REVEREND FATHERS , THE LEARNED PREACHERS AND GODLIE BREthren in this our English Church : I. D. and I. W. doe hartily wish the abundance of Reuelation in Iesus Christ , with an holy discerning spirit ; that they may be the better inabled thereby , to discerne aright of the things that differ , and to hold fast for euer the infallible truth , for the glorie of God ▪ the Churches good , and their owne euerlasting comfort in Iesus Christ. So be it . REuerend Fathers and Brethren , beloued and longed for in the Lord : The blessed Apostle putting downe some certaine precepts or Canons concerning the sacred Schooles of prophesie , obserueth ( in effect ) this following order . First , hee permitteth the Prophets to speake by two or by three , appointing the other Prophets to determine vprightlie of that which they speake : and then next , hee decreeth , that if any thing be reuealed to another which sitteth by , the former should be silent a time , and the other man speake , because all ( being thereunto called ) may prophesie one by one , that all may learne , and all may haue comfort . Howbeit , least any the Prophets should happily presume ( vpon this his permission ) to speake at their pleasure , the Apostle forthwith ( for auoyding disordered confusion ) subiecteth the spirits of the Prophets to which more is ( if wee found them able to mannage their matters ) to giue them the hand of fellowship concerning their doubtfull cause . Or if happily ( vpon better deliberation ) they yeelded the question to vs : wee protested further , to conceale their secret being , vntill some good course might forthwith be taken for informing authoritie as well of their present conformitie , as also for procuring their speedie deliuerance from the Ecclesiasticall censures , so farre foorth as possiblie might be effected . Sixtly , beholding the holie Religion of Christ verie shrewdly scandalized , by reason of such falsely pretended miracles : we knew ( in our conscience ) we might doe nothing at all against the truth , but for the truth , and therefore not possiblie conceale those truthes which the Lord hath discouered vnto vs. Seuenthly , our holy established Religion being verie scornefully derided with Papists and Atheists , as a Religion that needeth now at length to be presentlie supported by superfluous miracles : we verely perswaded our selues , that no good Christian heart could possiblie forbeare his best endeuour to stay their intemperate courses . Eightly , Master Darel and his fellowes very confidently persisting in the vnhappie support of those their newly broached opinions , hath mightily moued our hearts , to haue ( at the least ) a compassion of some , by putting a difference , and othersome again to saue with feare , by pulling them violently forth of the fire . Ninthly , their deceitful and coloured kind of proceeding , in that they not onely pretend an holie cause , but which more is , doe varnish the same with holy pretences , with faire words and flattering speeches , to intangle ( if possiblie they may ) the very hearts of the simple : hath made vs the more carefully to discouer vnto all the world , what lurking poyson lieth shrowded vnder those glorious pretences . Lastlie , who would not both speake and write whatsoeuer they conscionablie knowe concerning these causes , if hee but respect ( as in conscience hee ought ) that shamefull reproch which Master Darell and his fauourits ( like disordered persons ) doe verie iniuriouslie impose vpon the whole land , vpon Magitracie , Ministery and people in these following words . Wee doubt not ( say they ) but that other nations and kingdomes about vs , will both giue credit to this matter of fact , so soone as they shall heare thereof , and see how the same hath been witnessed vpon the oathes of many : and will also receiue the Doctrine of possession and dispossession , which we so much haue gaine-saide . Blush then oh England , and be thou ashamed of this thy incredulitie , which is such as the like thereof hath not bin read nor heard of before : for others haue yet acknowledged the worke which hath been done in them , but thou hast not gone so farre , but rather denied the same . Loe , these ( in effect ) be the maine occasions themselues , which moued vs especially to labour these matters . Now next , the principall ends which we propound to our selues in publishing our labours , are these that follow . Namely , we haue ( first ) done it , to testifie our hearts desire for the timely accomplishment of Ierusalems peace . Secondly , to make knowne to the world , our prouident care for the speedie preuenting of euery such future disordered courses , as happily might preiudice the whole , or any part of Gods truth , as heretofore the Brownists and Hackets haue too inconsideratlie effected , by their vnruly and headie conceits . Thirdly , to insinuate vnto al the world , our arnest endeuours to know the truth : and to be better informed , if happily we erre in these matters . Fourthly , to lay open our Christian care for the timely informing of such as are contrarie minded . Fiftly , to discouer our vndoubted detestation of all false waies in any , how deare soeuer vnto vs. Sixtly , to vnfold the preposterous giddines of such humorous spirits , as dare ( in this our doting age ) so dangerouslie pester the Church with strange and vnwonted opinions : very fitly consorting with their fauourits natures . Lastly , wee haue more especially published our labours , to stand in steede of some prouident watch-word for yong students in Diuinitie , and newly conuerted Christians ; that in any wise they beware how they doe either broach abroad , or receiue any such phantasticall conceits of priuate persons , as are not primarily examined according to the infallible rules of the word , neither yet authentically approued by publike authoritie . Loe , these ( in effect ) were the maine occasions and ends , for the now publishing of our labours in print . The premisses therefore considered , and the arguments on both sides rightly respected : we beseech you reuerend Fathers and Brethren to consider diligentlie whether of vs both haue caused diuisions and offences , contrarie to the infallible Doctrines which you haue learned from Christ , and auoyd them . For they that are such , serue not the Lord Iesus Christ , but their owne bellies : and with faire speech and flattering , deceiue the hearts of the simple . Consider therefore we humbly beseech you , consult and giue sentence , either with vs , or against , as the Lord shall direct your hearts . If wee be thought to haue the truth on our sides ; we doubt not but that you will fight together with vs , in one and the selfesame faith of the Gospell . On the other side , if we be found to haue faulted either in matter or manner , wee beseech you confute vs and spare not : and the blessing of God doe light on your hearts for your labour that way . Neither shall our priuiledged bookes be any stoppage at all to so good a purpose : for if you be vnwilling to deale that way because of authoritie , your priuate conuictions shall suffice , to procure from vs a publike retractation of whatsoeuer shall bee soundly adiudged amisse . For howsoeuer we may happily erre , we purpose ( by Gods grace ) to bee no Heretikes . Referring therefore our selues and our labours to your approued considerations : we humblie betake you all in our hartiest prayers , to the holy directions of the onely wise God , who iudgeth according to trueth . Amen . Your louing brethren assuredly in the Lord , and the Lord his vnworthiest on earth , IOHN DEACON . IOHN WALKER . TO THE CHRISTIAN AND WELL AFFECTED READERS , WHO EXPECT THE COMming of the Lorde Iesus to their immortalitie : I.D. and I.W. doe wish the necessarie graces of the spirit , with a sauing knowledge in Iesus Christ : So be it . GOod Christian Reader , when we dulie considered Maister Darel and his complices their lately dispersed pamphlets , concerning their new-found trade of Diuillitie , as also their vndutifull manner of imprinting and publishing the same to the world : we could not but call to remembrance a most pestilent practise , which Cardinall Benno reporteth of Hildebrand . Who ( hauing killed Alexander the second , for that he refused to sit at his speciall appointment in the Apostolike Sea , without the good Emperours licence ) was ( by the ayde of his souldiours ) forthwith enthronized into the Popedome himselfe : not hauing therein the consent either of Cleargie or people . The which his prowd vsurpation , when Abbas Cassinensis was come to redresse , Hildebrand that insolent Vsurper very scornefullie sayth vnto him thus , Frater , nimium tardasti , Brother , you haue beene somewhat too slowe : to whome Cassinensis very boldly replyed saying , & tu Hildebrande nimium festinasti , and thou O Hildebrand , thou hast beene ouer-hastie by much , both in killing thy good predecessour , & in procuring the Popedome by such prowd vsurpation . Euen thus ( surely ) it falles forth with vs at this present , concerning especiallie the matters controuerted betweene our selues and those our Antagonists . For they , not only giuing the Canuisado of late to her Maiesties high Commission , but hauing withall ( by the venemous infection of their viperous pennes ) verie vncharitablie endeuoured to wound S. H. vnto death , for that ( by meanes of the sayd S. H. his dutifull discouerie of those their vndutifull dealings ) they might not be permitted to vsurp ( in our English Church ) a new Apostolicall power at their pleasures , without any her Maiesties authenticall licence . Maister Darel the principall agent ( partly by the inherent pride of his insolent spirit , and partly by the prowde support of many his vnder-hand fauorits ) is very prowdlie enthronized into a new Popedome forsooth . And by priuiledge thereof he hath very peremptorily imprinted and published sundrie seditious pamphlets , hauing thereunto neither warrant from God , nor dispensation from Prince , nor testimonie of sound conscience , no nor so much as the holie approbation of any good christian subiect . Notwithstanding all this , he hath for a season ( though feare and shame enforceth him now to pluck in his head ) very prowdlie ietted from countrie to countrie like a pettie new Pope among his owne Cardinals ; yea and that also in his pontificalities , portrayed and contriued after the new-found popelike cut . The which their vnbridled insolencie , when we indeuoured to encounter , by publishing ( as we verily beleeue ) the infallible truth of these intricate matters in a treatise at large , and had signified so much to themselues by word and by letters in an only desire of doing them good , they labored by letters and otherwaies to intercept our said enterprise a time at the least . And in the meane time ( by printing and publishing the trifling toyes of that their new found trifling trade ) they haue sought to forestall our former good purpose , and laboured to calme our carefull endeuours for doing them good . Yea , and by these their preuenting practises , they do ( in effect ) but disdainefullie say vnto vs , with Pope Hildebrand their prowd copartner , Deere brethren , you haue bin somewhat too slow in publishing those your dialogicall Discourses concerning Spirits and Diuels . Howbeit , we ( by these our subsequent labours and second encounters ) may with Cassinensis very conscionablie replie vpon them thus : and you , oh counterfeit Exorcistes , you haue bin ouer-hastie by much , not only in killing your good predecessour by your poysoned penne , but also in broaching a fond triall abroade , without any triall of truth : in designing a Doctrine , so opposite to the Doctrine of Christ : and in discouering a Detection , to detect your great follie , and shame to the world . The truth of the premisses ( good christian Reader ) may be made more apparantlie euident , if thou wilt prouidently examine , first , the pamphlets themselues : and then next , the spirit it selfe which may be supposed to endight the same . The pamphlets themselues ( notwithstanding any their outward florishing shewes ) they are inwardlie faultie ( we verily thinke ) both in matter and manner . That they are ouermuch faultie in matter , is more then may be denyed , being euery of them fraught full of vnsound , and absurd positions , as shall be shewed hereafter in a short Catalogue prefixed before this booke . Moreouer , that they be likewise faultie in their manner or forme , may easily appeare vnto such as are not vtterlie ignorant of methode : or , do any thing know what belongs to an orderlie manner of writing . For first , their manner of writing , it seemes to be something Schismaticall , and very shrewdlie to sauour of a Serpentine subtiltie , because ( whatsoeuer their pamphlets pretend ) they proceede not by a plaine course of teaching , but do rather incedere tortuosè , goe wrigginglie to worke , and walke this way and that way , like to the hunted Hare , which knoweth not whereon to resolue for a certaine . Besides that , their manner of writing , it is also verie enigmaticall , obscure , and cloudie : their sentences or periods they are ( in effect ) no better then riddles , and for the most part so vncertaine , so variable , so flitting , and so changing , as none but themselues may possiblie spell , or spie forth their meaning . Briefely , the very frame itselfe of their whole proceeding resembleth fitlie a paire of tarriours , or tyring yrons , and serueth to no other purpose at all , but to hold men occupied all the day long about a new nothing to hang on their sleeues . Or they may well be compared to an intricate Labyrinth , or maskaring maze , from whence ( when a man is once entred into them ) he wots not which waies to winde himselfe forth , as may plainely appeare vnto such as carefullie consider the same , and this in effect for the Pamphlets themselues . The spirit which may be supposed to indite those pamphlets , should make wise men beware how they doe rashlie entertaine them for truths , before they haue soundly tried the same with the touchstone of truth . This sacred triall being dulie obserued herein , it may greatly be feared , that the spirit inditing those pamphlets , will hardly be found to sauour of that wisedome which is from aboue , which is pure , peaceable , gentle , easie to be intreated , full of mercie and good fruites , without grudging , without hypocrisie : but rather to tast of that wisedome which descendeth not from aboue , but is earthlie , sensuall , and diuellish . And howsoeuer no man knoweth the secrets of man , saue only the spirit of man which is in him , and therefore may iudge nothing too rashly of man , before the time : yet when the Lord himselfe is come , and hath lightned things which were hid in darknes , and made manifest the counsels of the hart to all mens eyes , then , I see no reason at all , but that ( by the out-goings of the spirit ) a man may as easily discerne the nature of the spirit it selfe , as iudge of a tree by the fruites . And therefore , when we behold men caried headlong with selfe conceits , vaunting very prowdlie with the Anabaptists , and saying , Quod volumus , sanctum est : quod nolumus , id iniquum & iniustum . Whatsoeuer we will or affect , that same is holie ; whatsoeuer we nil , or affect not , that same is vniust & vnholie . Briefly , when we do heare M. Darel and his vnderhand fauorits ( in sundrie places of their published pamphlets ) to cry out and confesse , that all the learned men in the land are of a contrarie iudgement to them , and yet notwithstanding , do prowdlie oppose themselues to all the learned men in the land , as though the word of truth came out only from them , or came only vnto themselues : what should set them agog in such a glorious vaunt , but only a prowd and insolent spirit ? Againe , when we heare how these vnrulie spirits doe nothing else in effect but rayle vpon men , reuile their persons , yea , and euen vtterlie disable the iudgements of such and so reuerend personages , as they themselues ( in comparison of true learning in deede , of sound knowledge , and of all good gifts and graces of the spirit ) are vtterlie vnworthie to be named the seauenth day after the meanest of those , whom they so deepely disable : what may we imagine should hale them headlong an end in such a disgracing course , but only some phrentike , some furious , or some carnall spirit ? sith the holie spirit of truth hath told vs for truth , that where there is nothing but enuying , but strife and diuisions , there the men themselues are yet carnall , and walke but as men . Againe , when as their published pamphlets are pestered full of apparant contradictions , the one very cruellie giuing a countercheck , and cutting the throate of the other , as hereafter appeareth : how may we iustlie imagine that any other then an erronious and a lying spirit should be the primarie inditor thereof : seeing the holie spirit of God , is the spirit of truth , euermore but one and the same , and leadeth men alwayes into all soundnes of truth and Religion . Againe , when as they do nothing in effect , but accuse and sclaunder throughout their seuerall pamphlets they care not whome : what drawes them thereto , but a diuellish satanicall spirit ? sith the Diuell ( you know ) hath euermore beene the accuser of our brethren . If they haplie imagine , that those whom they accuse or slaunder , are but beasts and no brethren at all : we answere , that is much more then they are able to know , and we hold them no competent Iudges , concerning such cases especially as the Lord hath purposely reserued to his proper Consistorie , and appropriated wholly to his owne iudgement seate . Neither shall it suffice to say , that ( howsoeuer they be thought to accuse , or to slaunder ) they speake but the truth of euery of them : because , if that were so indeede , yet they do it vntrulie , in as much as they do it only to reproch , and to slaunder the persons of men , and not to reforme their supposed disorders . For , neither do they proceede therein by a iudiciall course , neither yet are they iudiciallie called to testifie against them : and so , not only they breake the ninth commaundement , but ( which more is ) they do very daungerouslie scandalize the minds of so many in the land , as ( being but ignorant before of those their falslie supposed crimes ) are now ( by their clamorous accusations ) vncharitablie drawne into an hard conceit against their persons . Whether this be not a diuellish Satanicall spirit , let M. Darel himselfe determine : who doth very confidently affirme , that so many as are giuen to cursing and lying , to speake euill of persons which are in authoritie , to rayling , reuiling , sclaundering , hatred , and such like , they are vndoubtedlie the childrē of the Diuel , who himselfe was a liar , and a murderer from the beginning . Briefly , when we behold them throughout their whole pamphlets , not only to impugne her Maiesties high Commission concerning ecclesiasticall persons and causes , but ( which more is ) by toong , by penne , by practize , and such other apparant shewes of vndutifull subiects , to resist her highnesse authoritie , and ( which is worst of all ) euen then to accomplish euerie of these , when they were by God forbidden , by her highnesse restrayned , by due order of lawe conuented , conuicted , apprehended , imprisoned , by the sentence of Iustice definitiuely condemned for grosse malefactors , adiudged to prison ; and so consequentlie by God himselfe , by her excellent Maiestie , by course of lawe , by all good conscience , and by the approued practise of all holie Martyrs , enioined eftsoones to a dutifull silence : whence come these vnrulie proceedings I pray you , but from such a rebellious spirit , as neither for feare , nor for conscience can be made to subiect it selfe to Gods sacred ordinance , but prowdlie resisteth the same , and so procureth the sword of Iustice to be vnsheathed against themselues , and to take vengeance on them , as vnrulie and turbulent spirits ? Thus then , the truth of the premisses , is verie apparant you see , as well by the seuerall pamphlets , as by the spirit it selfe , which may well be supposed to be the indighter thereof . And therefore we would to God ( good christian Readers ) you could suffer vs a little in our foolishnes : and in very deede you do suffer vs. For , we are iealous ouer you with a godlie iealousie , because we labour to prepare you for one husband , and to present you as a pure virgin to Christ. Howbeit , we feare , least as the Serpent beguiled Euah through his subtiltie , so your minds should be corrupt from the simplicitie that is in Christ. For , if these men do preach another Iesus then him whom others haue preached before , or , if you receiue another spirit then that which you haue receiued ; either yet an other Gospell then that which was taught you before : you might well haue admired their persons , approued their practises , and so desirouslie haue entertained their factious pamphlets . Notwithstanding , when there are no such matters at all as you haplie imagine , why haue they so stronglie bewitched your minds , that you should not obey the truth , to whom Iesus Christ hath bin described in your sight , and among you crucified ? They do ring in your eares , and would beare you in hand , that they only but display that authenticall power of the Lord , which others doe darken : as though all other saue onely themselues did daylie obscure the glorious scepter of Christ ; and herein also ( by the preposterous approbation of their vnderhand fauourets ) they haue gotten a popular applause . But wherein will they not very fitlie resemble Sulpitius , a man fearefully confect in all kind of mischiefe ? who hauing ( by the voyce of the vulgar sort ) very peremptorilie passed a Decree , that no Senatour should borow aboue two hundred Crownes at the most , was found at his death to owe thirtie thousand himselfe . So surely , these men do seeme with the vulgar sort to dislike that any should darken the glorious power of the Lord : whereas they them selues do obscure it the most of all others . For ( howsoeuer they wholie pretend to vphold the kingdome of Christ ) what do they else by those their iollie pretences , but couer themselues ( as we say ) with a wet sack ? For , it will euidentlie appeare by the following discourses , that none haue more dangerouslie trampled downe the dignitie of Christ then themselues : and yet ( as if the Crow had engendred the Swanne ) these men forsooth , they will seeme now to build vp the dignitie they destroyed before . Perhaps thou wilt say or surmize at the least , that we our selues ( by omitting , and taking what part of their pamphlets might make most for our owne purpose ) haue therein euen purposely maymed their writings , and foyled the very force of their cause . Our answer is this , we haue carefullie quoted the page it selfe , from whence we do drawe our seuerall collections : and therefore , let the learned determine , whether we haue any where abstracted their pamphlets besides their purposed scope , or haue otherwise pretermitted any thing materiall , which might but ( in shew ) either mannage or further their cause : and God forbid , but that we should very willinglie acknowledge and redresse the offred wrong . In deede , we haue purposelie pretermitted many impertinent vagaries , extrauagant speeches , idle excursions , needles dilatations , friuolous amplifications , and humorous illustrations , which ( like vnto vglie botches , and swelling tumours ) do filthilie disfigure the bodie it selfe , and are nothing materiall , but meerely superfluous , because the very ground-worke it selfe whereon they seeme to be builded , is ouersandie or weake to support such a combersome frame : very confidentlie concluding withall , that for vs to answere their nothing , with something , would be ( in the iudgement of the learned ) a labour worth nothing . For , what do they ( by such their clamorous outcryes ) but deale with their ignorant Readers , as the foolish huntsman deales with his hounds , who by his crying so , ho , before the game it selfe be on foote , or , first found at the least : do but set the vnskilfull hounds at an idle gaze . Our Antagonists in deede , they do keepe a clamorous coyle against the impugnings of any their pestilent practises , and tels i● in the eares of all the world , that ( do the aduersaries what they are able ) their wisedome forsooth , it must and shall be iustified of all her children : as though they thought it but an easie matter to breake an Eele with their knee , or to build vp the roofe without a foundation . Howbeit , they haue herein verie earnestlie solicited sundrie of our honorable Iudges and Magistrates , and presumed to prescribe them their seuerall courses , concerning anie their iudiciall proceedings against their persons : forgetting belike that they who take in hand to limit authoritie , are like vnto such as seeke to stay the course of the Sunne . They should rather acknowledge with Plutarch , that it is vnfitting for him who falleth , to lift vp : who knoweth nothing , to teach : who is disordered , to order : who is vnrulie , to rule : or , who cannot himselfe obey , to commaund obedience to others . It had beene much better for them to haue trulie learned their dutie to God and their Prince , before they had so prowdly presumed to pester the Church with such vndutifull and disordered Pamphlets . Howbeit , because they haue publisht abroade such perilous points without any respect of Princes authoritie , or due regard of the Churches peace : it shall not be amisse to tell to their faces , that they haue therefore iustlie deserued the selfesame recompence , which Alexander Seuerus gaue to his friend Vetronius Turmius : namely , vt fumo pereant , qui fumum vendunt , that they perish with smoake , who sell forth smoake . For what other thing else do they set forth to sale , but such fuming smoke , as is readie to breake forth into dangerous firie flames ? Beware therefore good christian Reader , that thou increase not the fire alreadie kindled , by blowing a popular applause into the wide open eares of any those turbulent spirits . Be not too credulous or rash in intertayning their Bookes as the approued oracles of Apollo Pythius at Delphos . Know this for a certaine , that euerie light beliefe is none other thing else but a foolish document . Therefore , try all things , and keepe that which is good : abstayne from all appearance of euill . Now the verie God of peace sanctifie you throughout ; and we pray God that your whole spirit , and soule and bodie may be kept blameles vnto the comming of our Lord Iesus Christ. Faithfull is he which calleth you , who also will do it : Amen . And now brethren , wee beseech you for our Lord Iesus Christs sake , and for the loue of the spirit , that you would striue together with vs , by prayers to God for vs : that we may be deliuered from them which are disobedient in Iudea , and , that our seruice which we haue to do at Ierusalem may be acceptable among the Saints of God. Thus the God of peace be with you all , Amen . Your louing brethren assuredly in the Lord , and the Lord his vnworthiest on earth , IOHN DEACON . IOHN WALKER . A summarie suruey of Master Darel his absurd and vnsound positions . 1 POssessions are only to be iudged by the Scriptures . Doctrine pag. 5. 2 It is impossible for Satan ( being without man ) to haue the whole rule and disposition of the body . Doct. pag. 2. 3 The Demoniakes , in their fits are depriued of all their senses externall , and internall . Doctrine . pag. 10. 4 A direction left to the Church , to discerne of possessions for euer . Doct. pag. 19. 5 A medicine left for the curing of possessions . Doct. p. 6 Satan is sooner cast forth being essentiallie within a man : then when he but vexeth him , by some outward operation . Doct. 26. 7 Satan ( by his operation ) caused something to be felt , and to appeare in some visible forme or shape . Doct. pag. 37. 1 Satan repossessing a man , may ( notwithstanding that in Luke 11. of taking 7. other worse then himselfe , and dwelling there ) be cured by fasting and prayer . Doct. pag. 37. 9 One place of Scripture may haue two senses , the one Spirituall , the other Literall . Doct. pag. 39. 10 Fasting , a more effectuall exercise then Prayer . Doct. 43. 11 Difference concerning the nature of Diuels . Doct. 49. 12 The Apostles Faith ( being a miraculous Faith ) could not possibly faile : for it was giuen without meanes , and hath no meanes ordained for the encrease thereof . Doct. 47. 13 The Apostles could not possibly erre in doctrine , or iudgement : much lesse could their Faith faile about a Miracle , sith they were shortly after to receiue the holy Ghost . Doctrine pag. 49. 14 Prayer and fasting an ordinance of Christ , though no such ordinance may be proued by Scripture . Doct. pag. 54. 15 Many , yea infinite things are decreed in the secret and eternall counsell of God , and knowen to be so of men : which are not set downe in his reuealed will , and yet are the ordinances of God , and so to be taken . Doctr. 54. Detect . 42. 16 The meanes which God himselfe hath appointed to some certaine end : doth not alwaies prosper thereunto , as the word preached , meates , husbandrie , &c. Doctr. 58. 17 That is no miracle , which is effected by any one meanes , ordeined to that end . Doctr. pag. 60. 18 The outward thinges or actions which sometimes were vsed in working of miracles were not vsed as meanes , but as signes : when , and according as the Apostles perceiued them profitable for man. pag. 61. 19 If any heretofore haue vsed Prayer in working of miracles , they haue not vsed it as a meanes leading thereto : but vsed the same as a signe or document . pag. 63. 20 Prayer and fasting is the onely meanes to remoue any iudgement from vs. Doctrine pag. 66. 21 Gods prouidence denied , in saying that Satan can enter into a man at his pleasure : so the partie but giue his consent . pag. 80. 22 To entreat Christ to cast out a Diuell , is mirandum : but not miraculum . Apolog. pag. 33. Detection . pag. 8. 23 Reprobates may now cast out Diuels , Doctr. pag. 106. 24 Where the proper signe of a thing is : there is also for certaine , the thing signified . Detection pag. 50. 25 Physicke , and such like peculiar ordinances , are not mentioned at all in the Scriptures . Doctrine pag. 54. 26 Diuels doe earnestly desire , to be essentially inherent in the possessed mans body . Doctrine pag. 2. 27 Master Darell auoucheth a Vbiquitie in Diuels : namely , that at one instant , they are without , and within a man. Detection pag. 103.110 . Behold gentle Reader , we haue here giuen thee an inckling ( as it were by the way ) concerning the supposed soundnesse of Master Darell his subsequent Doctrine , of the essentiall possessions and dispossessions of Spirits and Diuels : his published Pamphlets being euery of them vniuersally pestered with these , and sundry other absurd and vnsound Positions , as will plainely appeare in their orderly examinations . Now then , as by hauing the iust length of the one arme of a man , thou maist very neerely ghesse at the iust length also of the other : so surely ( hauing felt by these few a shrewd sauour of palpable absurdities ) thou maist very shrewdlie imagine what the whole Discourse is likely to be , the same being builded ( as thou seest ) vpon such fickle and sandie foundations , as are vtterly vnable to support the vnwealdie frame of so tottring a worke . Moreouer , in that very many of these his Positions are directly opposite to the infallible truth of the sacred Scriptures : it doth minister vnto thee a notable watchword , and exact at thy hands a circumspect consideration , concerning the entertainement of any thing contained in his Bookes . For doe tell me I pray thee , whether it be any waies possible , that such palpable vntruthes should possibly proceede from that Spirit of truth , which leadeth the seruants of God into all soundnesse of truth ? The Lord giue thee an vnderstanding Hart to know , and a discerning Spirit to determine rightly of the things that differ , and to hold fast whatsoeuer is good to thy owne euerlasting comfort in Iesus Christ. So be it . A briefe Catalogue of Master Darel his apparant contradictions . 1IN his doctrine , pag. 29. he saith to be possessed of a diuell , is as ordinary a disease as blindnes , deafnes , and such like : but ibidem pag. 67. hee makes both it and the cure an extraordinarie worke , calling for an extraordinarie vse . And ibidem pag. 79. a disease supernaturall , and medicine supernaturall . And ibidem . pag. 103. a rare and extraordinarie worke of God. And ibidem pag. 105. the casting out of the diuell at Nottingham , is made the same with Christes miraculous worke , and aboue some other miraculous actions . Also detection pag. 41. supernaturall meanes , supernaturall disease . And pag. 58. prayer is as ordinarie a meanes as other medicines . And pag. 59. prayer and fasting an ordinarie meanes . 2 In his detection pag. 54. signes of dispossession not necessary : but pag. 57 , as also doctrine , pag. 36. they are absolutelie necessarie for sundrie reasons : and a direction left in the word for discerning the same signes . 3 In his doctrine pag. 39. no eiection of Satan in the papacie : yet pag. 70. a true deliuerance in the papacie graunted , and that by their humiliation . 4 In pag. 39. he auoucheth a voluntarie departure of diuels : but pag. 77. the diuell ( he saith ) must be inticed out . 5 In his doctrine pag. 12.41.81 . he saith the Demoniakes receiue no hurt at all by anie their torments , and pag. 13. he rendreth a reason why : but pag. 36. hee saith Darling was so sore hurt , as for thirteene weekes after he was lame , and had no vse of his legges . 6 In his doctrine , pag. 40. hee saith that diuels are now cast forth by Christ his owne absolute authoritie , and pag. 41. by his absolute & supreame authoritie : but in pag. 55. he saith that this supernaturall disease is cured by the supernaturall medicine applied thereto , as a natural medicine is applied to a natural disease . 7 In his doctrine pag. 41. hee maketh fasting and prayer a warranted ordinance for the expelling of diuels by the wordes of Christ , in Matth. 17.21 . and in Mar. 9.29 . but in his detection , pag. 41. wee read not ( saith he ) of the first ordayning of anie such meanes . 8 In examining the words of Math. 17.21 . and Mar. 9.29 . he saith the same words were spoken to the Apostles and Disciples , as appeareth in his doctrine , pag. 41.42.50 . but pag. 43.44.45.46.47.48.49 . he flatlie opposeth himselfe to that exposition : and inuents many reasons why that speech of Christ should not be appropriated to them of that age : but all this in his detection , pag. 43. hee doth plainely confute in this sort . Christ speakes not ( saith he ) of the future but of the present time , saying thus : this kind ( goeth ) not out , but this kind ( shall ) goe out , &c. 9 In his doctrine , pag. 42. hee maketh sole prayer the onely meanes that euer was or shal be for casting out diuels : but pag. 43 he makes fasting the more effectuall meanes , and in pag. 79. the more soueraigne meanes . 10 In his doctrine , pag , 43 , he saith , that by prayer alone , and betimes in the day , euen straight after dinner , and without any fasting at all , were sundrie Diuels cast out from K. Wright : but in his detection , pag. 46. he makes it a difficult matter to driue out a diuell by prayer alone , or by prayer and fasting together . 11 In laying downe the scope of the text , Matth. 17.21 . hee noteth two impediments why the Apostles could not driue forth the diuell ; namelie their incredulitie , and the nature of the spirit : but pag. 46. he saith that the Apostles then ( by vertue of their miraculous faith ) could doe any thing , and therefore cast out a diuell of any kind whatsoeuer , which he further confirmeth , pag. 47. 12 In his doctrine , pag. 47. hee saith that the Disciples by vertue of their so large a Commission , could cast out a diuell of anie kinde : but pag. 50. in the second part of that his diuision , hee saith that the childe was possest with one of the worst kind of spirits , and that thence it came that the Disciples could not cast them out . 13 In his doctrine , pag. 54. hee saith , that prayer and fasting being vsed aright , will certainely prosper , eyther to the remouing or sanctifying of the iudgement : but pag. 59. hee saith there is no assurance to preuaile . 14 In his doctrine , pag. 52. he maketh Abrahams prayer the sole meanes of conception , and procreation of children : but pag. 60. another meanes is found , and the same also appointed of God for that purpose , or els the conception by sole prayer alone , would proue a miracle . 15 In his doctrine , pag. 60. and 73. hee saith that miracles are vndoubtedlie ceased : but pag. 63. he saith there is no determination of miracles in the word . 16 In his doctrine , pag. 59. he saith it is plaine , that prayer , or prayer with fasting may be an ordinarie meanes appointed of God to driue out diuels , and yet ( being vsed ) not prosper to that selfe same end : but page the same , he saith that if any should affirme that prayer and fasting are not of that efficacie , to cure any Demoniake without exception , it were an impious affirmation . 17 In his doctrine , pag. 69. hee saith . In as much as our Church hath this power to cast out a diuel , it conuinceth the papists , touching the power they onlie bragge of for casting out diuels : but pag. 74. he saith , the papists haue no more cause to brag of that power , then the Rogue hath to boast of the hole in his eare . 18 In his doctrine , pag. 63. he saith , there is no determination of miracles in the word : but pag. 74.75 . that it is now the sole and vndoubted badge of Antichrist to worke miracles . 19 In his doctrine , pag. 74.75 . he saith that the Papists may worke true miracles : but pag. 76. he saith that spirits are neuer cast forth by papists , but of themselues goe willinglie out : which if it be so , then there is no miracle wrought . 20 In his doctrine , ( in manie places ) he saith that God hath left but one ordinarie meanes for expelling diuels , which is prayer and fasting : but pag. 79. he makes two distinct meanes ; the first is the supernaturall medecine of prayer alone : the second he calles another of the same kind , but yet more soueraigne , namely fasting and prayer . 21 In his Doctrine , pag. 11. and in his Detection , pag. 100. and pag. 107. he labours to proue that the parties in deed , were truely possest , and dispossest , and that vndoubtedly Satan did vex them . But in his Doctrine page 81 : he saith , that Satan is so cunning , as he can cause things to be in appearance , which are not at all . 22 In his Doctrine , pag. 5.16.25 . and 29. he saith , that possessions are onely to be iudged by the Scriptures , and that therein , there is a direction left by the Lord , for the discerning of them . But in his Detection , pag. 34. he saith that Christ did not ordaine any such meanes , for then we should haue it in the Scriptures ; and such an ordinance there , I dare be hold to say we haue none . 23 In his Detection , pag. 163. he saith , fier hath power to burne : but in the same pag. that fier hath no power to burne . 24 In his Doctrine pag. 2. he saith , that it suteth altogether with Satans nature , to be filthy and wicked in speech : but in his Detection pag. 175. he saith , that it suteth as well with his nature , to vse good and holy speeches . 25 In his Doctrine , pag. 89. he saith , that the Lord ( in these daies ) doth send Diuels into men for these speciall endes , Namely , first , to confound Atheists : secondly to reforme some . But ( in the same page ) he alleageth such a Scripture as sheweth euidently that no such thing can be possiblie effected : which causeth him to say , there is little hope , that any of the aforesaid ends should thereby be effected . Yet ( opposing himselfe to the word ) he vseth many ydle speeches about that matter , and brabbles much for the accomplishment of those ends thereby . 26 In his Doctrine , pag. 37. he saith , the Spirits were seene and felt of the parties in some visible formes or shapes . But pag. 9.9 . he saith , they could not possibly be seene , or felt , being inuisible creatures : onely they were beheld in their operations and effectes . 27 In his Doctrine ( in many places ) he makes it a most necessary work which was done vpon those his pretended Demoniakes . But pag. 102. he saith it was such a worke , as neither any part of truth needeth nor yet man , in regard of his weakenesse : but in the words following , he would pinne many necessary vses vpon it , namely , confirmation of the strong , perswasion of the weake , &c. 28 In his Detection , pag. 102. he doubts not , but Sommers may be recouered . But in his Narration of the Lancashire Demoniakes , pag. 13. he giues a definitiue sentence , that he , and two others , shall neuer be cured , quoting for proofe , Luke 11.26 . 29 In his Doctrine , pag. 60. he saith . It is no miracle that is done by meanes . But pag. 63. he saith , that God can , and often doth bring most mightie thinges to passe , by small , and weake meanes . 30 In in his doctrine , pag. 10. The Demoniakes in their fits , are depriued of all their senses externall and internall : but pag. 11. they seeme onlie to be so , and therefore are sayde to be so . 31 In his doctrine , pag. 47. hee saith that the Apostles faith failed not : but pag. 48. hee saith their faith fayled at this time when Christ spake to them , and in this very worke . 32 In his doctrine , pag. 38. he saith that these words ( going out and entring in ) are neuer vsed in the spirituall sense : but ( in the same place ) hee saith they are often and vsuallie taken in the literall sense : howbeit in his Detection , pag. 58. hee saith those words are onely but Metaphors . 33 In his doctrine , pag. 50. he saith that the Disciples could not driue forth the diuell from the child by that their miraculous faith : but pag. 47. and in his Detection , pag. 24. he saith they could , and that one eiected so is much more admirable , then that which is done by prayer . 34 In his doctrine , pag. 59. hee saith , that neyther the whole Church , nor any member thereof ( in vsing the meanes ) can haue assurance to preuaile : but ( in the same page ) hee saith , the assurance is or may be great in such a case . 35 In his doctrine , pag. 66. hee maketh fasting and prayer the onelie ordinarie meanes to cast out diuels : but ( in the same page ) he saith , that Satan was so cast out of Darling and the rest , as Christ himselfe did cast him out , namelie by the finger of God : which manner of working he aduiseth to distinguish from all other manner of casting out diuels , as appeareth pa. 55. 36 In his detection , pag. 49. he saith , that faith temporarie , and historicall , are of sufficient force to cast out diuels : but in his doctrine , pag. 93. where he expresseth what he meanes by fasting , he requireth such fruits of faith to be ioyned with fasting , as cannot possiblie proceed from these his two former kinds of faith . 37 In his doctrine ( euerie where ) hee saith that prayer is the Churches ordinarie meanes to driue out diuels : but in his detection , pag. 6. he saith , to intreat Christ to cast out a diuell is mirandum . 38 In his doctrine , pag. 45. hee saith that Peter and Paule , they needed not to haue prayed before their working of miracles , their faith being strong : but pag. 45. hee saith they did so pray , either to encrease their faith or to some other good end . 39 In his doctrine , pag. 46. he concludes directlie against his owne Analysing and expounding of that scripture , which was put downe , pag. 42. Also he sets Matth. 17 21. and Luk. 9.1 . together fast by the eares . Againe , he alleadgeth Act. 19.12 . Luk. 9.1 . and Matth. 10.1 . directlie crossing his owne exposition , concerning Math. 17.21 . 40 In his Doctrine , pag. 30. he calles all men to the Law and to the testimonie . But pag. 54. and in his Detection , pag. 42. he standes for the defence of secret , and vnreuealed ordinances . 41 In his Doctrine ( euery where ) and in his Detection , pag. 23. he saith that those are no miracles which are done by the ordinarie meanes of fasting and prayer . But in his Detection . pag. 49. he alleadgeth Math. 7.22 . to proue that there were others besides the Apostles , who cast out Diuels : which place of Mathew telleth vs expresly , tha● the men spoken of there , did work miracles . 42 In his 1. Narration , pag. 10. and in his Doctrine , pag. 6. he saith , there is no determination for the ceasing of miracles in al the Scriptures : but in his Doctrine , pag. 63. & 73. he saith that the gift of working miracles continued in the Church but a time . And in his Detection , pag. 23. and 25. he saith , that before Tertullian , Cyprian , and those Fathers times , the working of miracles was vndoubtedly ceased . 43 In his Doctrine , pag. 42. he calleth fasting and prayer a secret ordinance . But pag. 44. he makes it an expresse ordinance and a meanes expreslie and by name spoken of by Christ. 44 In his Doctrine , pag. 42. he putteth downe two impediments why the Apostle could not cast forth the Diuell from the Child . But pag. 44. he saith , that , that text can no further be vnderstood of the Apostles , then onely to signifie vnto them , the nature of that spirit : whence partlie it came to passe , that they could not cast him out . 45 In his doctrine , pag. 44. he saith that Stapleton doth not appropriate the text in Mat. 17.21 . to the Apostles of Christ : but pag. 45. he saith , that Thyreus and Stapleton both doe vnderstand that text of the Apostles themselues , who ( notwithstanding their miraculous faith ) should also haue prayed . 46 In his doctrine , pag. 42.49.50 . he so vnderstandeth these words of Christ ( this kind goeth not forth ) as if they should containe in them an exception of the particular , from out of the generall : but pag. 46. hee saith that hee taketh that sense to be very vnsound , and contrarie to the meaning of Christ. 47 In his doctrine , pag. 49. hee distinguisheth diuels by their sundrie sorts , degrees , or orders : but pag. 51. hee distinguisheth them by their only naturall qualities : as malice , crueltie , &c. 48 In his doctrine , pag. 59. he saith God is at libertie , and not tied to meanes : but pag. 61. he tieth him fast to meanes ; telling vs that if God hath appointed a thing to come to passe by this or that meanes , then the meanes must be vsed , or els that thing will neuer come to passe . 49 In his doctrine pag. 2. hee saith , it is absurd to affirme that the diuell ( being without a man ) can dispose of the whole or ante part of mans bodie : but detection , pag. 110. he saith that the diuell ( in all probability ) did vse Sommers his tongue ; notwithstanding hee was essentiallie and sensiblie playing boe peepe vnder the couerled . 50 In his detection , pag. 111. he saith he would be ashamed to auouch , that the diuell would neuer giue Sommers ouer , vntill he had repossessed him : but in his doctrine , pag. 102. hee confidently affirmeth , that though Sommers should ( in deed ) be dispossest by the appoynted meanes : yet would the diuel labour very earnestlie to reenter , and neuer giue ouer till he had repossessed him , which also ( he saith ) he hath . These and sundrie such other apparant contradictions so vniuersallie scattered in euerie of M. Darel his pamphlets : they may giue the sound hearted Readers some precedent tast of that subsequent soundnes , which they are likely to find throughout the whole building . For euen as when the ●oundation it selfe is sandie and sliding , the whole frame that is founded theron , must necessarilie become but a reeling and tottering Tower , and lie hourelie subiect to a desperate downefall : so surely when the groundsels , the studs , the raysing peeces , the iouystes , the tracings , and all the rest of the timber belonging thereto , are at such an apparant oddes in euerie of their Geometricall proportions , the workemanship whatsoeuer ( when it is brought to the best ) it will seeme but a bungerlie hotch potch , and the whole frame it selfe can neuer be firme , howsoeuer M Darel or any his Fauorits may other waies hugge the same in their armes as the Ape doth her brood , till she hath vtterlie beref● them all of their liues . The consideration hereof may make the considerate Readers to conceiue thus of the matter and say . If these mens seuerall writings be apparantlie found at such deadlie debate in themselues : how is it possible they should continue or hold any conformable concord with the approued writings of others . Moreouer , it may please the good Reader to remember withal , that such absurd positions and so many apparant contradictions , they cannot possiblie proceed from that spirit of truth , which leadeth into all soundnes of truth and religion : and that therefore they haue in them no force at all to fight for the Lord , who needeth not the lies of mortall men . Brieflie , this we our selues doe certainely know , & all men ( more especiallie the iudiciall sort ) they plainely perceiue , that howsoeuer those their pretended essentiall possessions and dispossessions of diuels may haplie accord with the truth of the Scriptures : yet these their published Pamphlets , they will neuer be able to make good the supposed truths which themselues doe pretend : and that therefore they must of necessitie be forced to begin a new ground , or to giue ouer their cause . The Lord by his spirit direct vs only vnto that which tends to the glory of his great name , the present good of his Church , and our owne euerlasting comforts in Iesus Christ. So be it : euen so Lord Iesu. Amen . The seuerall Arguments handled at large in the subsequent Dialogues , concerning our second encounter . The first Dialogue . Pag. 1. The Argument . 1 WHether Master Darel his second encounter ( contayning an hotch-potch of things confusedly shuffled together ) hath found a better successe , concerning the pretended essentiall possession of Spirits and Diuels ; then any the precedent particulars propounded at large in our former Dialogues . The second Dialogue . Pag. 81. The Argument . 2 WHether this fresh encounter ( contayning an hotch-potch of matters confusedlie shuffled together ) hath found a better successe , cōcerning the pretended dispossession of Diuels by prayer and fasting , then any of the precedent particulars propounded at large in those our former discourses . The third Dialogue . Pag. 197. The Argument . 3 THe holie and right vses , which the Church and Children of God are to make of this Doctrine , concerning the finall determination of possessions and disposessions of spirits and diuels . A SVMMARIE ANSWERE TO ALL THE MATERIALL POINTS in any of Master DAREL his bookes . The first Dialogue . THE ARGVMENT . Whether Master Darel his second encounter ( containing an hotch-potch of things confusedly shuffled together ) hath found a better successe , concerning the pretended essentiall possession of Spirits and Diuels : then any the precedent particulars , propounded at large in our former Dialogues ? The speakers names . PHILOLOGVS . LYCANTHROPVS . PNEVMATOMACHVS . PHYSIOLOGVS . ORTHODOXVS . EXORCISTES . Orthodoxus . EXorcistes ? Hauing very lately receiued your late-spread factious Pamphlets , as also your Champion-like challenge , concerning your old inueterate opinions , about the essentiall possessions of Spirits , and Diuels : I vnderstand by Master Physiologus , and the rest of our companie , that ( according to your owne appointment for time and place ) you are now come purposely ouer vnto vs , to mannage your challenge . Surely ( howsoeuer your maine forces may happely be feeble ) there is no want ( I perceiue ) of a valorous minde . Well sir , you are welcome vnto vs. And therefore , what say you man ? Doe you feele your selfe no lesse readie , than willing : to aduenture the combate afresh ? Exorcistes . Yea sir , I am very willing , and readie at all assaies : and , doe purpose , very valiantlie to hold out the encounter , or lie fast by the heeles . But what say you first to those my three late published treatises : which you so scornefully brand with the odious title of factious Pamphlets ? Orthodoxus . Or euer I come to open my mouth concerning any your owne matters , I must first of all , be very importunate vpon the rest of our companie , that they would ( in no wise ) interrupt our talke , for protracting the time : but onely attend with silence , and become indiff●rent Iudges , concerning the scope of our conference . Vnles happilie , it may please Master Physiologus ( for better ease vnto me , and more delight to your selues ) to enterlace now and then , some such Philosophicall points , as may ( in any sort ) tend to the further manifestation of the maine purpose in hand . Lycanthropus . We like very well of , and doe willinglie submit to your motion : proceede therefore in your matters , as the Lord ( in mercie ) shall direct your minds . Orthodoxus . Content . Come on therefore Exorcistes : what say you now , to the essentiall possession of Spirits and Diuels ? Exorcistes . Sir , be you sure , you must finde me no Changeling , concerning that so weightie a matter . But first shew me ( I beseech you ) how you may possiblie make good the intolerable disgrace which you haue primarilie imposed vpon those my fruitefull labours : which it pleaseth your own selfe , to terme but factious Pamphlets . Orthodoxus . Why man ? It hath been euer my ordinarie manner of dealing ( you know ) to call a spade , a spade : and therefore , you must pardon my plainenes herein . Howbeit , be patient I pray you : we will neuer fall forth for naming the Childe . And therefore ( pretermitting the terme of factious Pamphlets ) those your three last published treatises ( sith forsooth , you will needes haue them intituled so ) they are , either such as concerne onely but matters of fact : or , such as concerne matters of fact and Doctrine together . Your treatises , concerning onely but matters of fact , namely , your Triall , and Detection : I doe purpose , at no hand to intermeddle withall . Both , because you your owne selfe haue purposely singled forth from the rest , your proper Antagonists , whom you proudely intitle , the two English Inquisitours , Samuel Harsnet ( I meane ) and his Master , whom also ( in the very heate of your pride ) you haue ( by a Hysteron Proteron ) preposterouslie put downe in your Pamphlet : and , for that I also my selfe , haue no authenticall Commission to enquire after , much lesse , to determine such factious proceedings . For which speciall respects , I doe purposely put ouer the trying forth of your Triall , as also , the orderly deciding of that your Detection : to such Ecclesiasticall Commissioners , as her excellent Maiestie hath authenticallie subordinate vnder her Highnes , for the orderlie finding forth of all those vnorderlie , and grosse malefactors , which doe indirectlie withstand , or impugne the same . Exorcistes . Well ; what say you then to the other of my treatises ? Orthodoxus . You shall vnderstand anon , my censure concerning the same . In the meane time , howsoeuer ( for the former considerations ) I doe vtterlie refuse to meddle with those two forenamed Pamphlets , being meerelie but matters of fact : yet must I bicker with you a blowe or two , concerning the seuerall Epistles prefixed to both . For , besides that they are ( in some places ) absurd and senseles : doe labour thoroughout , vpon a pitifull begging of the cause of Possession , and Dispossession : are branded with Grosthead his corrections , by matching ( in your Apocryphall text ) that your pretended miracle , with the true miracles of Christ , but yet making the same ( in your marginall note ) no miracle at all : besides ( I say ) that they all keepe onely a circular motion : are full fraught with idle excursions : with rouing phantasies : with extrauagant speeches : are thirteene times pestered with an idle traducing tautologie : are stored with fearefull disloyall titles , and termes of disgrace : with vaunting challenges : virulent raylings : and bitter exclamations : I must necessarilie admonish you Readers of some particulars in either of both : and therewithall , must aduise them , to beware they doe not , either too rashlie approue of your spirit , or , too inconsideratelie affect your Cabalisticall conceits . For first , in one of the Epistles , you apparantly discouer to all the world , your grosse , and intolerable pride , by indighting , arraigning , adiudging , and condemning of Passhur and the Prelates ( as it please you to terme them ) of the vnpardonable sinne against the holy Ghost . Labouring the Lord Chiefe Iustice withall , not onely to recouer himselfe with speede , from that forenamed fearefull sinne , whereunto ( it seemes by the purport of your speech ) you doe greatlie feare he is fearefullie falling : but also , to practise a fresh , such a platforme of Iustice , as your selfe doth more deliberatelie portrature to him , for those his iudiciall proceedings more especiallie concerning your speciall matters . Namely , that he doe forthwith reuerse the precedent iudgement which passed against you : and admit you a new plea , to proceede in a fresh , and the same ( at your pleasure ) to prosecute eftsoones before the iudgement seate . Which motion of yours being freely admitted , and the same once made but a meere matter of course : tell me , what one definitiue sentence against malefactors , must at any time stand currantly sound , without the speedie reuersing of some at the least . For if offendors may once haue free passage to such a proceeding : they can very subtlelie suggest , and are cunning enough to pretend many colourable pretences , and probable presumptions for the timely annihilating , and for making a plaine nullitie in any definitiue sentence against themselues whatsoeuer . Againe , in the very title it selfe , as also , in the Epistle before your detection , you doe to too dangerouslie detect , a very vndutifull and disloyall heart to her Maiestie , by branding her Maiesties iudiciall proceedings against you , with the treacherous title of a sinfull , shamefull , lying , and ridiculous discourse : terming the dealers against you , no better then English Inquisitours : such as bewitch her Maiesties people with their crooked conueiances : Instruments of Satan : Impudent and shameles discoursers : the publishers of shameles and malitious inuectiues : yea , such , and so mightie aduersaries , as you must necessarilie cracke and diminish their credits , yea , take all credit quite from them , by detecting their filthinesse , especiallie , the Discoursers : that so ( by making his name to rot , and to stinke ) you may gaine among men , the more credit to your sillie poore languishing cause . With these and infinite other like vnchristian courses , vndutifull termes , and inhumane proceedings , are those your two Epistles pestered full : what say you Exorcistes vnto them ? Exorcistes . I am so farre off from forethinking the same : as I could heartilie wish , they were doubled and trebled vpon their pates . Orthodoxus . Fie , fie for shame : these your vndutifull and disloyall reuilings of men endowed with her Maiesties lawfull authoritie , doe euen make the very eares of all men to tingle . Surelie , howsoeuer we our selues ( in our former conferences ) were in very great hope of your happie conuersion : yet now ( the naturall corruption of your proude and intemperate spirit , so deepelie discouers it selfe ) all good men , stand greatlie in doubt of doing you good , by any their holy endeuours . But tell me I beseech you , what spirit you are of ? Tell me from whence you receiued so large a Commission , as that you dare ( by vertue thereof ) thus insolentlie inthronize your selfe into the sacred throne of the eternall God : for the arraigning , adiudging , and condemning of consciences ? What priuiledge haue you thus proudely to pull downe from the seate of iustice , such approued Magistrates as her Maiestie hath authenticallie placed therein : and then so proudely skippe vp into their places your selfe , by countermaunding , annihilating , and reuersing definitiue sentences , yea and ( which more is ) by aduising , disposing , and determining ( at your pleasure ) quite contrarie courses , for iudiciall proceedings ? Where is your warrant , so vnreuerently to rayle vpon , reuile , and speake euill of any in authoritie ? We know very well , who hath giuen vs straightly in charge , not to curse or reuile the rulers of the people : but we vnderstand not as yet , where , or from whence your selfe should possiblie procure such a plenarie power , to countermaund or controll that former charge of the Lord. You take much more vpon you herein , then euer did Iehoshuah the high Priest , or Michael the Archangeli , when they stroue with the Diuel : for , they durst neuer giue rayling sentence to him , but onely said thus , The Lord reproue thee O Satan , euen the Lord that hath chosen Ierusalem , reproue and rebuke thee . Whereas your selfe ( in most disloyall and vndutifull manner ) doe offer a most dispitefull disgrace to publike gouernment : and , doe very seditiouslie depraue and speake euill of persons in publike authoritie , as though your tongue were your owne , to prate what pleaseth your selfe . But tell me good Exorcistes , doe these the outragious outgoings of your vnrulie affections : proceede from the spirit of God , or the Diuell ? Exorcistes . I reuerence the authoritie it selfe ; and doe only oppose my speech to shameles , and graceles men in authoritie . Orthodoxus . Whatsoeuer you imagine the men to be , the best is , they doe stand , or fall to their Lord : and therefore there is no cause they should greatly feare the boysterous thumps of any your Cannon-like thunder cracks , all the while the greatest matter of your charge , is but winde and paper . For it is an vndoubted truth I assure you , that as these Rabshakeian reuilings , and raylings against the persons of men , doe bewray to the world the badnes of your cause , and primarilie proceede from the very circumference it selfe of your circular conceits : so are they all equallie and proportionably directed to one and the selfe same period , viz. ad vertiginem cerebri , I meane , to the giddi-braines disease ▪ or the turne-about sicknes . But be it the men were fully so bad as you beare vs in hand : we hope you will neuer hold them to be halfe so bad as the Diuell : and yet the Diuell , receiuing ( notwithstanding his badnes ) a Commission from God to afflict the Church ; Iehoshuah and Michael , they durst not ( as we told you before ) giue rayling sentence against the Diuell : for feare of being found thereby , to rayle against God himselfe , whose Executioner or hang-man he was . You are wise enough to make the application your selfe . Besides al this , we haue the exāple of Dauid , of Stephen , of our Sauiour himselfe , of all the holy Martyrs of God , yea , and of the saued theefe on the Crosse , who all prayed for their persecutors pursuing their deaths : but we haue no one president of any that euer reuiled or railed on the persons of men , saue onely that of cursed Shimei , of rayling Rabshakeh , and of the damned theefe on the Crosse , whose number ( we hope ) you will neuer encrease , by seconding such their vnchristian courses your selfe . For , if he who curseth the Ruler , but only in the secret and hidden thought of his heart , standeth daily in feare least the foules of heauen doe carrie the sound , and that which hath wings discouer the matter : surely , you that eftsoones doe so outragiouslie ring forth your virulent reuilings , and rayling termes against persons in publike authoritie , how should not you stand dailie in dread of a much more desperate downe-fall ? Howbeit , that we may the better beate backe the very vttermost ebbe of those raging waues wherewith you foame forth at vnwares , your filthie shame , and the more forciblie cause them recoyle to the infectious Channell it selfe , of that your imbred corruption , from whence they first floated amaine with so furious a streame : it shall not be amisse to admonish your Reader of two cunning sleights of Legerdemaine , practised by your selfe throughout your Pamphlets . The first is this , namely ; whatsoeuer is materiall in Master Harsnets Discouerie ; and maketh directly against , either the matter it selfe , or the manner of your practise : that you doe closelie , and slielie ouerslip , not heauing thereat with the waight of one finger . Exorcistes . Put downe but one instance , if possiblie you are able : of any such cunning omission of matters materiall . Orthodoxus . I will. First therefore , whereas M. Harsnet ( in that his Epistle before the Discouerie ) hath apparantly discouered , and dashed to nothing , your fond and ridiculous distinction of mirandum , and miraculum , by the onely quoting of some certaine places of Scripture , wherein wonders and miracles are flatly confounded , as termes proceeding from one and the selfe same roote , and , wherein also those two words themselues ( or some other equiualent with them ) are indifferently vsed the one for the other : this Distinction of yours ( being the very Atlas it selfe , that supportes the whole frame of those your Cabalisticall conceits concerning the pretended possessions and dispossessions of Diuels ) is a matter ( you see ) very great and materiall : and therefore by consequence , it craueth your whole cunning and skill in confirming the same . Howbeit , this new found Distinction of yours ( for any thing hitherto heard ) it finds at your hands , a succourles shelter : neither are those his quotations any otherwaies answered , then by laying your hand on your mouth . Againe , wheresoeuer Master Harsnet ( in any one place thoroughout his Discouerie ) laieth downe directly against you , an accusation concerning Sommers his counterfeiting , and then mannageth his said accusation , first , by the testimonie of Sommers himselfe , then next , by your owne answere vnto it , and lastly , by the seuerall Depositions of seuerall Deponents : the which ( as all wise men auouch ) is a very orderlie , direct , and materiall proceeding , and therefore ( for clearing your cause ) it behooues you to shew your cunningest skil against such a course , and your vttermost force to weaken the same . Howbeit , such his materiall proceedings , is ( for the most part , by whole Chapters together ) pretermitted with silence : vnles now and then , you catch at some odde quippes , or termes of disgrace ( for feare of being thought to say nothing at all ) and those you doe hotelie and fiercely pursue . Dealing therein , not vnlike to the daintie-fed Dog , who hauing eftsoones the proffer of a good morsell of meate , le ts fall the same : and very eagerly skippeth at , and followeth a flie . And by this your cunning manner of dealing , you would make your sillie poore Readers beleeue , that ( in any materiall point ) you haue directlie Detected Master Harsnets Discouerie : whereas ( in the opinion of all the learned ) you haue rather indirectlie Discouered a very dangerous Detection of some supposed fraudulent dealing . And this in effect , for your first cunning sleight . Exorcistes . Well sir , and what is the other ? Orthodoxus . Your other cunning sleight to couer your Legerdemaine , is this . Namely , when any materiall poynt , is ( by M. Harsnet ) propounded from Sommers his mouth , that may any way portend your teaching to counterfeit : then Sommers forsooth , he must be an infamous and notorious Liar , a forsworne , a counterfeit , & a blasphemous wretch . Howbeit , when Sommers vttereth any one word , that may seeme ( in the least appearance ) to vphold your idle conceits , or , that may any waies be thought to support your Iesuiticall supposes , or supposed bare signes of essentiall possession , and dispossession of Diuels : then , any your conceits ( how phantasticall , or absurde soeuer ) they must needes be esteemed for currant conclusions : and why ? Because forsooth , K. Wright , T. Darling , M. Cooper , and W. Sommers doe say it . As if these your sillie poore Proctors , were all of them equall with Pythagoras iudgement . Or , as though any their incredible predictions , must priuiledge your palpable asseuerations . Or ( which more is ) as though wee must needes bee perswaded by your copartners mouthes : that , you your selfe is no theefe . Whether you haue ignorantly , or purposely practized these sleights of legerdemaine , I dare not certainly say , because I know not herein your hearts corruption : but let the indifferent and diligent Reader obserue you throughout , by conferring your writings one with the other , and then tell me where ( in any these points ) I misreport your proceedings . In the meane time , this may summarily suffice as a caueat , or watch-word for plaine hearted Readers ; to beware how they doe either affect , or approue of ( hand ouer head ) those your two stragling Pamphlets , which onely concerne but matters of fact : and thus much in effect , for those vagrant and rouing rapsodies . Exorcistes . Be it so as you say : but what is your iudgement concerning the third ? Orthodoxus . Your third Pamphlet , is a notable compound of sundrie deuices confusedly shuffled together : for it containeth both matter of fact , and matter of doctrine . The first part which concerneth only but matter of fact , is solemnely intituled : A true Narration of the straunge and grieuous vexation by the Diuell , of the seauen persons in Lancashire , and W. Sommers of Nottingham . This your true Narration ( if any vpon your bare report will receiue it for trueth ) lieth very free ( I suppose ) from either the incounter , or challenge of any as yet : and therefore very free for such as take pleasure in trifling toyes , to vndertake any trifling incounter therewith . Howbeit , for that , the infallible truth as well , of the Narration it selfe , as of any the supposed straunge actions , or passions reported therein ( how confidently soeuer you report them for true ) doth wholy depend vpon that certaine truth , which must certainly confirme vnto vs , the certaine continuance of essentiall possessions , and dispossessions in these daies of the Gospell : you must haue vs excused , though wee hold all those your lately reported actions , or passions of the parties possessed , in perpetuall suspence , vnlesse , the certaine continuance of those your pretended essentiall possessions , be first vnanswerablie propounded , and prooued vnto vs. And , in the meane time , you must giue vs good leaue , to esteeme of this your new-coyned Narration no better , then of a pretie contriued conceit to passe away winter nights , when friends ( being merily met ) sit sporting themselues by the fire side : and thus much in effect , for the first part of that friuolous Pamphlet , which onely concerneth meere fictions , I should say matters of fact . Exorcistes . And , what say you to the other part ? Orthodoxus . The other part of that Pamphlet , respecting matters of fact , and matters of Doctrine , confusedly iumbled and blended together , is intituled : The Doctrine of the Possession , and Dispossession of Demoniakes , out of the word of God. Wherein wee haue summarily to obserue , first , the Preface put downe in the very forefront of the Pamphlet : and then next , the Doctrine it selfe , with the prosecution thereof . The Preface containeth first , the maine purpose of that friuolous Pamphlet : and then next , a three-fold Distribution of that selfesame purpose . The maine purpose you pretend , for publishing that friuolous Pamphlet , is , the glorie of God : and the edification of the Christian Reader . Surely , ( how friuolous soeuer the Pamphlet be deemed ) the pretended maine purpose for publishing the same , is a very honourable , and a glorious purpose no doubt . Howbeit , because the most counterfeit Coyne , resembleth eftsoones the most glittering shew , and , the most horrible Strumpet , the honestest face : yea , and for that also we haue it very strictly giuen vs in charge , first , to search out and examine your Spirit , or euer we doe ouer rashly giue credit to any your holie pretences . It shal not be amisse , before hand very euenly to peize with the holie waights of the Sanctuarie , whatsoeuer payment you proffer in liew of such purpose : and then after , approoue , or disprooue of your holie pretences accordingly . And this in effect for the maine purpose , prefixed in the very forefront of that friuolous Pamphlet . The three-fold Distribution of that selfesame purpose , is this that followeth in order . 1. First , you would proue , that the eight persons you speake of : were euery of them possessed by Satan . 2. Secondly , that they were all of them vndoubtedly dispossessed by your fasting , and prayer . 3. Lastly , you lay downe the holie and right vses , which ( you say ) we must make of this wonderfull worke . This ( wee suppose ) is the three-fold Distribution of that your former pretended maine purpose : whereof we like wondrous well , especially , if you shall shew your selfe no lesse sufficiently able to prosecute , then you haue orderly disposed of that your pretended maine purpose . And ( to ease you something herein ) this we must tell you before , that if you can soundly informe our iudgements concerning the infallible truth of those the two former points : we will not greatly sticke to yeeld you the latter . Albeit , the same be shrewdly intermingled with some such disloyal assertions , such strange conceits , and such needlesse toyes , as are not in our powers to reforme , and we wholy disclaime . Moreouer , whatsoeuer odde Question concerning these matters , hath been controuerted , or handled before , in anie one of our former Conferences , that wee will not now disputs of afresh : but only referre you to the Dialogue , wherein the same is determined . Briefly , your needles Dilatations , your superfluous applications , your often excursions , your idle repetitions , your wandring Vagaries , your roauing Discourses , and extrauagant speeches ( more befitting a Rhetoricall Declamer , then a Logicall Disputer ) all those we will passe by , with a purposed silence for mispending the time . Neither will we tye our selues strictly to your course of speech , but will briefly abstract from the whole , your propositions , and proofes , with whatsoeuer els is materiall : and onlie endeuour to answere the same . And this in effect for the whole preface , put downe in the verie forefront of your friuolous Pamphlet . The Doctrine it selfe , with the prosecution thereof comes next to our consideration . The Doctrine it selfe , is a Doctrine concerning the essentiall possession and dispossession of Demoniakes , out of the word of God. Whether this be an high , or rather a deepe point of diuinitie , will appeare in the handling thereof . The prosecution of this deepe point of Doctrine , is performed according to the threefold distribution aforesaid . Thus haue we brieflie and summarilie broken vp the whole body of this your Doctrinal discourse : with the due order obserued therein . Goe to now Exorcistes , proceed according to this order and spare not : what say you man to the first point of al , I meane , the essentiall possession of those your pretended Demoniakes . Exorcistes . I doe confidentlie auouch to the world , that those eight persons we speak of , they were in deed essentiallie possessed with vncleane spirits : and did not counterfeit a possession , as is affirmed by some . Orthodoxus . You say they were in deed essentiallie possessed : I pray you forget not your wordes . Howbeit ( or euer we come to dispute the verie point of that Question ) this I must tell you for truth , that you cannot possiblie name anie one place throughout the whole Bible , wherein the words possession , or possessed , are properlie vsed to this your pretended purpose , as wee haue shewed sufficientlie in our second Dialogue : and then , how should you possiblie proue your supposed essentiall possessions of those your pretended Demoniakes , out of the word ? Exorcistes . O yes sir , euerie where throughout the Geneuah translation : those words are ordinarilie obserued . Orthodoxus . A proper Disputer you shew your selfe . I insist vpon the Originall , and you vrge the Geneuah translation : which yet ( being dulie conferred one place with another , ) will be found directlie against you . For first concerning the Originall , the word which the Euangelist vseth therein , is , Daemonizomênos : that is , one Diuellished , or one afflicted , tormented , or vext with a Diuell . And so hath your Geneuah translation , in the fifteenth of Matthew , the twentie two verse . Yea , and herein also you your owne selfe very fullie accordeth in the verie Title of that your forenamed Narration : terming that your supposed Possession in your eight pretēded Demoniakes , to be nothing els but a grieuous vexation by the Diuell . Yea , and ( which more is ) euen in the verie title of this your treatise of doctrine : you doe call them , onelie Demoniakes , as also in sundrie places throughout that booke . By all which it is to too apparant , that , either you finallie distrust the finding of that word possession throughout the whole Bible , and so speake of possession at a blind aduenture : or that els , you do ( with the Geneuah translator ) account the words ( possession , and vexation by Diuels ) to be indifferentlie taken for one , and the selfesame matter , and so your supposed essentiall possession falles flat to the ground . Howbeit , if we should verie fauourablie affoord you the word possession , which by great hand ( you see ) will neuer be gained : yet , then also you are as far from the point of your purpose , as euer before . For how proue you those your eight pretended Demoniakes , to be in such sort possessed : as you beare vs in hand they were ? Exorcistes . I proue it directlie , from the verie cause of their actions , or passions thus . Supernaturall effects , doe argue some supernaturall cause . Those actions , or passions which they endured , were supernaturall effects : therefore , those actions , or passions , they argue some supernaturall cause . Orthodoxus . Your Assumption is vtterlie vntrue . For those their supposed actions or passions , they were not supernaturall , whatsoeuer you seeme to report : and ( which more is ) meere naturall causes haue had , and may haue more wonderfull effects , then any of those your eight pretended Demoniakes , their actions or passions being soundly reported : as in our seuenth Dialogue is shewed at large . Neither may you ( in such vncertaine causes and courses of nature ) so certainelie conclude from the effect , to the cause , as you seeme at this present . Both because but one and the selfesame cause , may bring forth sundrie effects : and for that also , euen one and the selfesame effect , doth eftsoones proceed from seuerall causes . Touching the first , we haue a liuelie experiment from the Sunne it selfe : whose heate beeing euer but one and the same , doth cause quite contrarie effects . For it softeneth wax , and hardeneth clay : it draweth a verie fragrant sauour from flowers , and a foule noysome stinke from the dung-hill . Now next for the other , I meane , that one and the selfesame effect , may fitlie proceed from seuerall causes : we may see it apparant , by an extraordinarie heat in our bodies . Which extraordinary heat ( being but one , and the same ) may be an vndoubted effect , either of fire , or of aboundance of clothes , or of excessiue drinking of wine , or of some violent exercise . The like experiments doe daily appeare from the sundrie humours of our naturall bodies , and from the variable operations of nature arising thence . Yea and ( which more is ) those your supposed supernaturall effects ( namelie rending , foaming , crying aloude , leauing for dead , and so forth ) they may , and doe eftsoones arise from sundrie meere naturall diseases : I meane from melancholie , from mania , from lunacie , from phrensie , from the Epilepsie , from the mother , from conuulsions , from crampes , and such like . And therefore ( from these so vncertaine effects ) you cannot certainely conclude such certaine essentiall possession of Diuels : as appeareth at large , in sundrie our former Dialogues . Exorcistes . But sir , the actions , or passions of those eight Demoniakes , they were vndoubtedly supernaturall effects , and must necessarilie proceed from some supernaturall cause : namelie , either from God , or good Angels , or from Satan at least . From God or good Angels they could not possiblie proceed , being toyes and fooleries , so farre vnbeseeming their sacred natures : and therefore no doubt from the Diuell , to whose filthie disposition they are so correspondent and suting . Orthodoxus . They were not supernaturall effects , as we told you before : and your selfe shall neuer be able to proue them such . Besides that , your supposed impossibilitie , for either God or good Angels to effect any such phantasticall , vaine , and filthie effects , so much vnbeseeming their natures , is to too grosse and absurde : sith the iudgments of God ( whatsoeuer in shew , howsoeuer , or by whomsoeuer effected ) are holie and good , and for that the Lord also , in the orderlie executions , or effects of his iudgments is not preciselie tyed to this , or that , supposed seemelie manner of effecting the same . In like manner , your inference , concerning the suting of such vnseemelie effects , to the verie nature of the vncleane spirit it selfe , & that your inforced conclusion of essentiall possessions pretended from thence : is much more absurde then the other before . For if those vaine and vnseemelie effects , so fitlie suting ( you say ) to the nature of the vncleane spirit , must necessarily conclude an vndoubted essentiall possession of some vncleane spirit effecting the same : then those holie , and those seemely effects ( namelie , the confessing of Christ , and of the way of saluation , as also , Sommers his sound exposition of the Creed for a long time together ) all of them so fitlie consorting with the nature of an holie spirit , they must necessarilie conclude an vndoubted essentiall possession of some holie spirit effecting the same . But the first ( say you ) is vndoubtedlie true : and therefore also the latter . Notwithstanding be it supposed , that those vaine and vnseemelie effects ( which your selfe so vainely pretend ) were effected ( in deed ) by some vncleane spirit , as you seeme to inferre : yet , that concludeth no essentiall , or inherent possession in anie of your eight pretended Demoniakes . Because , not onelie those , but farre greater effects may be wrought by the diuell , though himselfe be not essentiallie in the partie possessed : and therefore , proue soundlie their essentiall inherencie in the parties possessed , or hold your peace . Exorcistes . Why sir , the Scriptures in euerie place , they speake of the Diuell his entring in , and going out of the partie possessed . Orthodoxus . Wheresoeuer the Scriptures so speak of the possession of diuels , they speake it only by Metaphore : as hath beene sufficientlie declared in our second Dialogue . And this I say further , that you cannot possiblie alleadge throughout the whole Scriptures , any one text , wherein either Angels or Spirits , or Diuels are otherwise spoken of then only by metaphor : the which places being interpreted literallie , would pester the Church with many absurd and inconuenient opinions . As for example , the diuell , he is said in Iob to compasse the earth . What ? must we therefore conceiue , that the diuell ( in deed ) hath his legges and feete like a man : wherewith ( as it were a Malt-milne horse ) hee doth compasse the world by a circular motion ? So should we discouer to the world , our circular follie . Againe , he is said to walke through drie places , seeking his rest . Must we therefore imagine , that the diuell in deed doth trudge vp and downe the mountainous countries , like to a roging vagobond : hauing no habitation wherein to hide his head ? Againe , he is said to goe continuallie about like a roaring Lyon : seeking whom to deuour . Must wee therefore beleeue that the diuell in deed , runneth hither and thither ; as a bellowing Bull , that seeketh for pasture ? So should wee make it apparant , that we ourselues , runne wilde in our wits . And as in these few examples : so in all other besides , you may see the absurdities of such expositions . Now then , if in expounding these , and all other Metaphoricall speeches concerning spirits and diuels , you must necessarily let passe the bare literal sense , or otherwaies fall flat into a thousand absurd and inconuenient opinions : why should you sticke so fast to the letter in this one place alone , concerning the entring in , and going out of the diuell , from the partie possessed ? Which being spoken by Metaphor as well as the rest , may ( with no lesse absurdities ) be made to vndergoe the literall sense , then any of the rest whatsoeuer . Exorcistes . I doe therefore sticke so fast to the bare letter , especiallie in this , aboue all the rest : because these words of entring in , and of going out , are neuer vsed in the spirituall sense , but often , yea vsuallie in the other . Orthodoxus . The best is , that which you so boldlie auouch , is but one Doctors opinion : yea and ( which more is ) such a Doctor besides , as is not yet of that credit , that men may say , autos epha , Doctor Exorcistes hath spoken it . Howbeit , because ( in this point especially ) you sticke so fast to the bare letter alone , & that also , of a verie set purpose ( I feare ) to pull in ( as it were by the eares ) your sensles opinion of essentiall possessions : I pray you make knowne vnto vs your meaning , concerning this your supposed essential possession of diuels . My meaning is this , doe tell vs plainely , whether wee must vnderstand the same of a diuell , essentiallie inherent in the partie possessed : or , of the partie himselfe , essentiallie inherent within the diuell ? Exorcistes . A verie absurd , and sensles demaund : for who ( by the essentiall possession of diuels ) did euer vnderstand the partie himselfe . essentiallie inherent within the diuell : but , rather the contrarie ? Orthodoxus . The demaund is not so absurd , or so senslesse as your selfe suppose : but , verie pertinent to the timelie encounting with that your absurd and sensles opinion of essentiall possessions , which you endeauour ( with tooth and naile ) to canonize for currant , by the onely bare literall sense of the diuell his entring in , and going out . To the end therefore you may the sooner conceiue the reason of this my demaund ; I pray you ( sith you relie so sore vpon the bare letter it selfe ) let me heare in what sort you interpret this text of Scripture . Videl . There was in the Synagogue a man , en pneumati acathartoo . The bare literall sense of that place , I verilie beleeue is this : a man , in spiritu impuro , that is , in an vncleane spirit : and so the vulgar , and Montanus interpret the same . Now then ( if I should vrge you hardlie with the bare literall sense ) who doth not plainly perceiue , how that I might ( from the bare letter of this text ) as boldlie conclude the partie possessed , to be essentiallie inherent within the diuell , as your selfe ( by any other like text ) may conclude the contrarie . Exorcistes . Not so . For ( howsoeuer your selfe do insist vpon the bare letter it selfe ) Erasmus , and Marlorate , they interpret that place in this sort . There was in the Synagogue , a man , obnoxius spiritui immundo , that is , subiect to an vncleane spirit . Orthodoxus . That interpretation of theirs , doth rather explane the true sense of the place : then expresse the proprietie of the verie wordes themselues , put downe in that place . And so , if that interpretation be simplie taken : then ( howsoeuer the same doth truely deliuer the true natural sense of the place it selfe ) your pretended bare literall sense , falles flat to the ground . Exorcistes . Well , be it so as you say : but , what thinke you of Tremellius and Beza , who ioyntly expound it thus . There was in the Synagogue , a man , in quo erat spiritus impurus : in whom was an vncleane spirit . This interpretation of theirs , not only accords with the maine purpose of the holie ghost in that place : but ( which mor● is ) it makes verie directlie , for the essentiall possession of diuels . Orthodoxus . Tremellius , and Beza , they ( in deed ) do interpret the place as you say : therein , respecting rather the very matter it selfe , then the bare meaning of words expressing that matter . So then , not onelie Erasmus and Montanus , but Tremellius also and Beza , they all ( the two last especiallie ) doe flatlie forsake the bare letter in expounding that place : which directly ouerthroweth that your presumptuous and singular conceit , concerning the continuall taking of these words ( entring in , and going out ) but onlie in the literall , and neuer in the spirituall sense . Besides that , your Geneuah translator , hee tyes himselfe , neyther to the strict letter , with Erasmus and Montanus , neyther yet to the exposition of Tremellius and Beza : but simplie sets downe such a sense of the place , as the propriety of our English tongue , doth most aptly affoord , saying thus . There was in the Synagogue , a man that had an vncleane spirit . The which , as it doth plainely expresse the very true purpose of the holie Ghost in that place : so doth it digresse verie little or nothing at all , from the naturall proprietie of the bare letter it selfe . Although notwithstanding , the same hath nothing in shew , that may make for your sensles opinion of essentiall possessions : but rather the contrarie , as may plainely appeare . Exorcistes . Yea , but Tremellius and Beza , expounding it purposelie thus ( in whom was an vncleane spirit ) it cannot be , but that by the words in whom they did vndoubtedly vnderstand an essentiall inherency of Satā , in the very body of the party possessed . Orthodoxus . If that which you say , were their meaning in deed : yet then also , euen by this their said meaning they doe flatly ouerthrow your idle assertion , concerning the onlie bare literall sense of entring in , and going out . Sith , howsoeuer they ( in expounding that place ) doe principallie respect the onelie true naturall sense and scope of the Scripture : yet the bare literall sense is vndoubtedly this : namely , a man in an vncleane spirit . The which ( you see ) is flat opposite to that your supposed essentiall inherencie of a diuell in the partie possessed : and , ( by the onlie bare letter it selfe ) it rather implieth the contrarie : namelie , that the possessed himselfe , is essentially inherent within the diuell . Notwithstanding all this , howsoeuer Tremellius and Beza for the former respects doe expound it thus , a man , in whom was an vncleane spirit : they vnderstand not thereby , any essentiall possession , but , onlie an effectuall operation of Satan , in so manie especially , as are slauishlie subiected vnto him . And so , Maister Beza ( by a verie apt resemblance ) interprets his meaning thus . Like as saith hee , when wee see one sicke of a feuer , wee commonly say in our vulgar tongue , the man is now in a feuer , though wee meane nothing els thereby , but that he is held with a feuer , because to be in a feuer in our vulgar tongue , is nothing els with the Latines , but to be held with a feuer : so surelie , to be in a spirit with the Grecians , is nothing els with the Latines , but to be held of a spirit , that is , to be slauishly subiected vnto the effectuall working power of a spirit . That this was the onely meaning of Beza , it appeareth plainely in Marke ; where hee doth thus expound himselfe , Ideo dici quemquam in spiritu , quod , eum spiritus quasi inclusum , tenet , ac deuinctum , that is : Therefore may any man be said to be in a spirit : because the spirit doth hold him inclosed , and fast bound as it were , by his effectuall power . So then , Maister Beza ( you see ) hee speaketh nothing at all for your idle supposed essentiall possession , but rather the contrarie : vnderstanding by that which we call the possession of diuels , none other thing els , but an effectual wo●king power of Satan , in such as he doth actuallie afflict , or torment . Exorcistes . Yea , but the Euangelist Luke ( reporting that selfesame history ) puts it down in these proper termes . namely . There was in the Synagogue , a man that had a spirit of an vncleane diuell : which must needes be vnderstood of essentiall possessions . For , how could that man possiblie haue a spirit of an vncleane diuell : vnlesse the said Spirit were essentiallie in him ? And so the vulgar accordinglie , verie fitlie , and significantly expounds that place . Orthodoxus . The vulgar I confesse , it doth truely expresse the true sense of the place : but , obserues not the proprietie of wordes put downe in that place . Howbeit , the originall ( in deed ) is thus . There was in the Synagogue , a man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i. habens spiritum daemonii impuri , that is , hauing a spirit of an vncleane diuell . And so , the Syriack , Erasmus , Montanus , and the Geneuah translates the same . The which translation of theirs , is vndoubtedly tolerable : especiallie , if , by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , a spirit , you vnderstand not the simple essence , but , the onely impulsion , motion , or inspiration of the spirit . According to which sense , the word spirit is vsuallie obserued ; both in the olde and new Testament . For , first in the old it is said of Daniel , that he had the spirit of the holy Gods : that is , a diuine , and holy inspiration of God. Againe , in the new Testament , the Ambassadours of Antichrist , they are said to be the spirits of diuels : that is , men of most diuelish spirits . And , euen so ( in that place which you quote from the Euangelist Luke ) where it is said , There was in the Synagogue , a man , hauing the spirit of an vncleane diuell : the meaning is , a diuelished vncleane spirit , and so , the sense of that place is currant and sound : otherwise , if by these words ( the spirit of an vncleane diuell ) you doe essentiallie vnderstand the very spirit it selfe , according to the onely bare purport of the letter : who seeth not then , how groslie you distinguish a spirit and a diuell ; making them , two distinct , or seuerall essences , the one begetting the other , which is monstrous absurd . Howbeit , to interpret that place , both according to the true naturall sense thereof , and as neer to the very letter it selfe as may be : I would take the words of that text , to be onely but an hebraicall iterating , or doubling of one , and the selfesame matter , to make it more notoriouslie , and expreslie apparant . And this hebraisme ( I assure you ) is very ordinarie , and vsuall throughout the old Testament . As , first in the Psalmes , where Dauid saith thus . The Lord brought me out of the horrible pit , out of ( mittith hauen ) the clay of mire , that is , the mirie clay , or the most deepe mire . Againe , in Daniel , where it is said , and many of them that sleepe , admath-gnaphar : in the earth of dust , that is , in the dustie earth , shall awake . And euen so , in this place of Luke where it is said , there was a man which had a spirit of an vncleane Diuell , that is , a spirit , very diuelishlie addicted to all manner of vncleannes . Not vnderstanding by the word spirit in that place , the simple essence : but the motion , inspiration , or instigation of the spirit , as the Geneuah Bible very aptly expounds it in the marginall note . By all the premisses then , it is very apparantly euident , that those words of the entring in , and going out of the diuell , are spoken onely but metaphoricallie : or that else ( because you so stricktlie restraine those words to the onely bare literall sense ) we may also ( by vrging the bare letter vpon you ) as boldlie conclude the possessed man , to be essentiallie inherent within the diuell , as the diuell himselfe , to be essentiallie inherent within the possessed man , both which to affirme , were monstrous absurd . So then , from any thing hetherto heard ; you cannot possiblie conclude the essentiall possession of diuels . Both , because no such thing is apparant in all the Scriptures : and for that also , those your pretended effects of such a possession , they may very well be wrought by the diuell , though he be neuer essentiallie within the possessed , as in our seuenth Dialogue hath been shewed at large . Exorcistes . The diuell ( I confesse ) may mightelie torment and vexe a man , being but onely without him : howbeit , he cannot possiblie dispose , either of the whole , or any part of mans bodie , vnles he be essentiallie in him . Orthodoxus . This is to too absurd . For , if the wicked are held captiues by Satan , at his owne will and pleasure : is it impossible ( thinke you ) that he at his pleasure ( so farre forth I meane , as his Commission extends ) should dispose of the whole , or any part of their bodies , by an onely effectuall operation , without any essentiall inherencie in them ? The diuell ( by the permission of God ) in those his sundrie transportings of Christ , did after a sort , dispose of the bodie of Christ : although yet , not essentiallie inherent in the bodie of Christ. The diuell hee disposed the tongues of Ieremie , Iob , Shimei , and Rabshakeh to cursing and rayling : though neuer essentiallie , in any of their tongues . The diuell , he put into the hart of Iudas to betray his maister : yet , not essentiallie in Iudas his hart . The diuell , he filled Ananias his hart with a lie : and yet not essentiallie in Ananias his hart . The vnregenerate , they giue ouer the members of their bodies , as instruments of vnrighteousnes to sinne : yea , euen according to the disposing of Satan himselfe , who worketh effectuallie in euerie of them : although yet , he be neuer essentially in any one of their members . Briefly , all those the aforesaid actions , or passions pretended to be done in deed , by those your supposed Demoniakes ( namelie wallowing , foaming , rending , tearing , crying , gnashing of teeth , leauing for dead , and so forth ) they are not ( as the simplest man liuing may see ) so supernaturall strange , or impossible : but , that the like , and euerie way , as strange things are eftsoones effected by meere naturall causes , and diseases ( as our seauenth Dialogue declareth ) and that also , without any operation of the diuell essentiallie in them . Exorcistes . If the diuell may fullie effect as much in a man being onlie but without him , as if he were essentiallie within him : why doth hee then so earnestly desire to be essentiallie inherent in anie mans body ? Orthodoxus . It s a verie phantasticall , or an idle conceit , to dreame that the diuell hath such a desire : I meane , to be essentiallie inherent in any mans bodie , notwithstanding his inexorable desire to doe the most mischiefe he may . I make no question , but that the diuell desired fullie as much against Iob , as he did euer against any , either since , or before : yea , and this I hold further , that the Lord ( intending purposelie , to portraiture in the person of Iob , an absolute patterne of perfect patience ) gaue the diuell as much power ouer Iob , as ouer anie besides . And yet , neither did the diuel so much as desire , nor the Lord once permit him any such essentiall possession in the body of Iob , as your selfe ( in these your pretended Demoniakes ) would beare vs in hand . Againe , the diuell , hee desired to become a lying spirit in the mouth of Ahab his Prophets ; yet , hee neuer desired to be essentiallie inherent in any of their tongues . Neither will those your quotations from Matthew and Luke : enforce so fond an assertion as you seeme to auouch . For , that desire of Satans reentrie expressed there , being but an allegoricall demonstration of the Iewes accursed condition , who wilfullie reiect the exhibited graces of God in Iesus Christ : ( as appeares by the application therof ) it may at no hand be possiblie tentered to these your pretended essentiall possessions . Both , because our Sauiour intended no such matter at all , in anie of those places : and for that the essentiall possessions of diuels , is only a deuise , and dreame of your owne . But , be it supposed the same were purposelie spoken of Satans possession in men : yet , the same being a Metaphor ( as we shewed before ) it onelie implyeth the diuell his earnest desire of an e●●ectuall reoperation , but no one desire of any essentiall repossession , because he neuer had anie such possession at all . Exorcistes . If the diuell had not been essentiallie inherent in the parties dispossessed by Christ , to procure in them such supenaturall effects : how could those selfesame effects of their possessions then , be any certaine true signes of their essentiall possessions now ? which ( that they are ) were to too absurd to denie . Orthodoxus . Whatsoeuer you would haue vs fondlie imagine concerning those your supposed true signes of essentiall possession : M. Darel doth confidentlie auouch , that Christ neuer ordained any such meanes , whereby we may certainelie discerne of those your supposed essentiall possessions . For , then we should haue it vndoubtedlie recorded in some part of the Scriptures : but , such an ordinance there , hee dare boldlie auouch there is none . Moreouer , what one of those your supposed supernaturall effects are you able to name , which the diuell cannot possiblie accomplish : but , by such a supposed essentiall inherencie in the possessed mans bodie ? Againe , those selfe-same effects which the Scriptures entreate of , they are onelie recorded as meere matters of fact : but , no established perpetuall meanes , to discerne soundlie of all future essentiall possessions . Brieflie , be it supposed , that those selfesame effects , were then , and are now at this present , the vndoubted true signes of Satans possession : yet were they at no time , the certaine true signes of any such his supposed essentiall inherencie in the possessed mans bodie , as you would beare vs in hand . Exorcistes . If those vexations , or torments , were not the vndoubted effects of some diuell essentiallie inherent in the bodies of men at the least : then surelie , the common people of the Iewes ( being able none otherwaies els to iudge of Demoniakes , but by those their vexations or torments ) they had no certaine true meanes to discerne of essentiall possessions , which were to too absurd to imagine . Orthodoxus . How absurde so euer such an assertion may happilie seeme in your senselesse eyes , it is too much presumption for your selfe to auouch as you doe , at a blinde aduenture : that , the Iewes ( by anie supposed effects of precedent possessions ) had then , any certaine established meanes to discerne soundlie of their present Demoniakes . For first , if there were in Israell no such Demoniakes at all , before the comming of Christ : there needed no such supposed meanes , to discerne the essentiall possession of diuels . I will not certainelie auouch ( although it might perhaps bee probablie disputed ) that , till a little before the comming of Christ , there were no such possessions at all in Israell . Exorcistes . No such possessions at all in Israell ? What say you then to King Saul , of whom the storie reporteth , that hee was vext with an euill spirit : was not he ( I pray you ) essentiallie possest of a diuell ? Orthodoxus . King Saul ( I confesse ) he might haue some extraordinarie iudgement vpon him , and yet , neither essentiallie , nor actually possessed of Satan : in such sort especiallie , as we vnderstand of possessions , and as they were supernaturallie apparant in the dayes of Christ. Exorcistes . O yes sir , the verie text it selfe , it telleth vs plainelie , that he was vexed with an euill spirit , which is the very phrase that the Euangelist obserueth in the new Testament , saying thus : haue mercie on mee , for my daughter is pitifully vexed with a diuell . Orthodoxus . Saul might be straunglie vexed , though not essentiallie possessed with either spirit or diuell . For howsoeuer the word ( vexed ) be the very phrase in deed , which our English translator obserueth in the old and new Testament : yet doth not that selfesame phrase expresse to the full , the naturall proprietie of the originall word , put downe either in the old or new testament , as may plainely appeare to such as indifferently examine the same . For first , in the new testament , the word which the Euangelist obserueth there , Daimonizetai : the which Tremellius translates thus ; pessime agitur , is grieuously tormented : Pagnine and Beza thus , malè vexatur , is pitifullie vexed : Erasmus thus , miserè agitatur , is miserablie disquieted : the vulgar thus , malè vexatur , is mischieuouslie troubled : Castellio thus , est furiata , is become starke mad : and Montanus thus , Daemonizatur , is shrewdlie diuellished . The which last , doth more naturallie discouer the proper sense of the word : although yet , no one of them all doe vnderstand the same ( you see ) of essentiall possessions , but onlie , of the actuall vexations extraordinarilie inflicted by Satan . And , as not in the new : so , neyther in the old testament , doth our English word ( vexed ) so fitlie expresse the naturall proprietie of the originall word there as were to be wished . For the word it selfe ( in the Hebrew text is bagnath : that is to say , hee is so affected with passions and perturbations of the minde or body , and so vehementlie dismaied and disquieted with a furious madnes , or feare : as he is in a manner , become abominable , and most vile among men . That this is the true sense of the word , may plainely be gathered , not onlie from the verie proprietie of the word it selfe , but also by conference of seuerall translators . For first , Montanus , and Vatablus , they translate it thus . Spiritus malus à Iehouah , vubignathattu : id est terruit eum , that is , an euill Spirit from the Lord , did fearefullie fright him : the vulgar thus , exagitabat eum , moued him : Pagnine thus , turbauit eum , disturbed him , Munsterus thus , stupefecit eum , astonished him : Tremellius thus , perturbabat eum , disordered him , and so forth . By all which it is verie apparant , that the originall word importeth no essentiall possessions , but onely some mentall passions : and that therefore it was , that the Grecians from this word bagnath , doe draw the words petho , and pathenomai , that is , to endure the affections of minde or body . Also , the wordes , pathe , pathos , pathema , that is , passion , affection , or perturbation of minde . Because , passion ( in deed ) is nothing els but a perturbation of minde , vnnaturallie opposing it selfe to reason : such as is feare , anger , a vehement furie , or some other inordinate commotion of the minds affections , not subiecting it selfe to the orderly rule of reason . By all which it is very apparant , that those strange vexations , which our English translatour reporteth of Saul● they were only but mentall passions , and no essentiall possessions of either spirit or diuell . Exorcistes . Howsoeuer you may mince the originall wordes , I cannot be perswaded , but that Saul was essentiallie possessed of Satan . Orthodoxus . That may not possiblie be . Both because ( the word bagnath , importing only but mental passions ) the possession then , it must necessarilie be inherent in the possessed mans minde , which were to too absurde to imagine : and for that also , the word bagnath it selfe , may at no hand endure such a violent sense , as may plainely appeare by the orderlie conference of this one , with some other places of Scripture , where the selfesame word is also in vse . As for example , Iob , intending purposelie to stay the rash and intemperate iudgement of those his three friends , by recalling their minds to some timelie consideration of God his vnspeakable maiesty , he telleth them thus , excellentia eius , an non tebagneth , id est , terrebit vos ? which we may not thus translate at any hand , the excellencie of Iehouah , shall it not be essentiallie inherent in euerie of you , for that were to too absurde : but rather thus , the excellencie of Iehouah , shall it not mightily amaze your mindes : that is , shall not the timely consideration of his incomprehensible Maiestie , be able to breed such an astonishment or feare in euerie of your hearts , as may make you forthwith to desist from those your rash and presumptuous iudgements , which more especiallie concerne my present condition ? So likewise the Prophet Dauid , declaring what griefes he endured , before he was fullie established king , saith thus in effect . The sorrowes of death compassed mee about , & torrentes nequitiae ( iebagnathuni ) id est , terrebant me , and the floudes of wickednes astonished , or made me afraide : And not thus ; the floudes of wickednes did essentiallie enter into my mind , for , that were to too absurd . The like vse of the word bagnath you may see in sundry places besides . By this then , it is apparantly euident , that seeing this word bagnath , in no one text , els may possiblie import any such essentiall inherencie in eyther bodie or minde ( as your selfe doth imagine ) but signifieth only , some mentall astonishments , perturbations , or passions : you may not ( without manifest violence to the originall word ) vnderstand this one place of Saul , of any essentiall possessions by either spirit or diuell , whatsoeuer your English phrase imports for the same . Exorcistes . Well sir , whether you translate it a vexing or an astonishing , the text telleth vs plainely , that those vexations , or astonishments of Saul , they were vndoubtedly effected by an euill spirit of the Lord : and must therefore , be necessarilie vnderstoode of some one diuell or other , essentiallie inherent within him . Orthodoxus . That followeth not . For albeit we should graunt by the way , those selfe same astonishments or frights of Saul , to be some immediate worke of the diuell , which will neuer be proued : yet must those the aforesaid astonishments , be onely vnderstoode of some actuall operation , and not of any essentiall possession , as may plainely appeare by the opposition of spirits put downe in the text . For consider I beseech you , the text , it telleth vs plainelie , that the spirit of the Lord departed from Saul : and an euill spirit of the Lord astonished him . From the which opposition of spirits , I reason thus . The euill spirit of the Lord , it so astonished Saul , as the good spirit of the Lord possest him before . But the good spirit , it onely possessed him effectiuelie , not essentiallie : therefore , the euill spirit , it astonished him onely effectiuelie , not essentiallie . Thus then you see , that the very opposition of spirits put downe in the text , it striketh starke dead , your idle conceits of essentiall possessions . Howbeit , as by the good spirit of the Lord we are onely to vnderstand the good graces and gifts of the spirit , which were wrought before in the heart of Saul ; namely , a principall spirite , a spirit of prophesie , and such other good gifts : so likewise , by the euill spirit of the Lord , we must vnderstand the bad disposition and qualities of Saul his corrupted spirit , which being then made destitute of the graces of God , and euen vtterlie left to it selfe : did follow the sway of it owne inclination , which made him forthwith astonished , fearefull , furious , yea , vtterly disordered in his iudgement or reason . And therefore , this affliction ( you see ) it must onely be vnderstoode of some mentall passions , and not of any essentiall possessions . Exorcistes . I cannot beleeue for all this , but that Saul was essentiallie possest of a diuell . Orthodoxus . Why man the verie effects themselues which followed his said astonishment , doe flatlie conclude the contrarie . For , neither was he blind , nor deafe , nor dumbe , nor lame , nor sensles , nor endued with supernatural knowledge or strength , which ( you say , ) are the vndoubted true signes of essentiall possessions . Neyther was he at any time hurtful vnto him selfe , or dangerous to any one of his Courtiours : but onlie malcontented , amazed , astonished , and euen mad in his minde , so oft as he but onlie remembred the glorie of Dauid among the daughters of Israell : And therefore , there was in him , no essentiall possession of spirit , or diuell : but some temporarie disordered perturbations or passions of minde , his iudgement or reason being vtterly distempered , by a finall depriuation of the graces of God. Exorcistes . Nay sir , his certaine dispossession doth plainely argue an vndoubted essentiall possession of some spirit or diuell at the least . For the text telleth vs , that when Dauid but plaied before Saul with his harpe : Saul was forthwith refreshed and eased , for the euill spirit departed from him . Orthodoxus . Why man , the manner of this his deliuerance , it doth argue the contrarie of that which you say . For tell me I pray you , hath the sound of an harpe any force at all to expell a diuell essentiallie inherent in any mans bodie ? This we hold for a certaine , that no created meanes may effectiuely extend it selfe to the powerfull effecting of any such supernaturall actions , as doe any way concerne the essentiall dispossessing of spirits , and diuels , the which point ( in our eight Dialogue ) is handled at large . And therefore the melodious sound of Dauids harpe , it might onelie asswage ( for the present ) those melancholike passions which mightily swaied in Saul his minde : but it could not possiblie haue cured the essentiall possession of spirits or diuels , if any such , had bin extant in Saul . Otherwise , it would consequentlie follow , that men might fiddle forth spirits and diuels from parties possessed , and so there should be a necessarie vse of pipers and fidlers for the timelie dispossessing of these your pretended Demoniakes . As for Saul ( howsoeuer his bad humour was eased a time ) it is verie apparant hee was neuer perfectly cured thereof to the day of his death : and therefore not essentiallie possessed . Thus then , you may see it apparantly euident , both by the proprietie of the originall word : by the plaine opposition of spirits put downe in the text : by the effects themselues which followed of Sauls astonishment : and by the manner of curing that selfe-same maladie , that Saul was neuer essentiallie possest with either spirit or diuell , and so consequentlie , that ( till a little before the comming of Christ ) there were no possessions at all in Israell . Yea , and thus much also , that generall admiration of all the people , which concerned especiallie those selfe same primarie dispossessions performed by Christ , may seeme to import ; saying thus : the like was neuer seene in Israell . Exorcistes . That is , the like manner of curing : not the like matter of essentiall possessing . Orthodoxus . If there had beene the like matter of essentiall possessing before the comming of Christ , but , not the like manner of curing the same : then , tell vs ( I pray you ) what manner of curing they had in those dayes , I meane , by what meanes they were cured before the comming of Christ. I hope you will not say they were cured by physicall meanes . Neyther may you for shame , auouch their cure to be wrought by that your supposed new ordinance of prayer and fasting ; because , such an ordinance ( before the comming of Christ ) was neuer establisht , and so much also , you doe else where affirme your owne selfe . If therefore the manner of curing your supposed possessions then , was neyther by physicall meanes , nor by praier and fasting : it followeth necessarilie , that their said cure , it was then also effected by some supernaturall , and miraculous meanes . Now then , if the cure of those your supposed possessions before the comming of Christ , were euerie of them supernaturall , strange and miraculous , how can it be possiblie true which the Euangelist reporteth here , saying thus , the like was neuer seene in Israell ? sith , the miraculous expelling of spirits and diuels , had beene in euerie age of the world , euen equallie admirable , straunge and most meruellous ? Againe , sith Christ is in deed , that promised seed of the woman , who ( in his owne proper person ) was actuallie to breake the Serpents head : it is meruellous probable , that the eternall father ( euen in his foreseeing wisdome ) had purposelie determined ( from before all eternities ) that the primarie , and first actuall encountring with Satan his actuall possossion , should be primarily and actuallie accomplished by Christ himselfe , in his owne person first ; and that therefore , this temporarie iudgement of Satan his actuall possession , was neuer actuallie inflicted vpon anie , before the comming of Christ. Besides that , if there had beene possessions and dispossessions from the beginning of the world , as your selfe doth else where auouch : the same then ( no doubt ) being so fearefull a iudgement , would haue beene eftsoones foretold and threatned the Iewes , by some of the Prophets at least , for an especiall part of the counsell of God , as well as many other speciall iudgements of lesse moment by much : and so , euen those their propheticall predictions and denuntiations of that so fearefull a iudgement ( being so necessarie for the Church of God ) it would no doubt , haue beene as carefullie registred for the succeeding ages to the end of the world , as any other like iudgement of God whatsoeuer . Moreouer , if there had beene such a miraculous dispossessing of diuels , any long time before the comming of Christ , then surelie , the same vndoubtedlie ( being such admirable matters of fact ) they would in some one booke or other throughout the old testament , haue beene most carefullie recorded for all posterities : sith , many other miracles ( of lesse importance by much ) are so precisely put downe in euerie place : namelie the miraculous deliuerance of Israell : the straung wonders in Egypt : in the red sea : in the wildernes : in mount Sinah , and els where : the wonders recorded in the bookes of Ioshuah , Iudges , Samuell , of the Kings , the Chronicles , and other historicall bookes , wherein all such admirable matters of fact , are purposelie put downe and recorded . All which precedent miraculous actions , being in some of those bookes at the least , so exactlie registred by the spirit of God : it is not to be doubted , but that the miraculous dispossessing of diuels ( if any such then ) would haue beene likewise most carefullie recorded , as matters , eyther actuallie , or typicallie performed . But , no such authenticall record is any where extant in all the Canonicall scriptures : and therefore , it is verie probable , there was then no such miraculous dispossessing of diuels before the comming of Christ. Exorcistes . Howsoeuer , such a miraculous manner of curing then , be not actuallie recorded , it is likelie the same was typicallie shadowed forth in the brazen Serpent . Because that Serpent was a liuelie figure of Christ himselfe : who was actuallie to cure the deadlie sting of that infernall Serpent the diuell . Orthodoxus . Be it so as you say . Yet , that brazen Serpent , it onelie prefigured the effectuall curing of the serpentine sting of sinne , and not the power of Christ his actuall expelling of diuels from out of the bodies of men : vnlesse happily you imagine , that , as all the Elect were effectuallie wounded with the serpentine sting of sinne : so were they also essentiallie possessed with diuels inherently dwelling within their bodies . Besides that , the brazen serpent was onlie a shadow of that whereof Christ was the bodie : and therefore by that reason , there could be onelie a bare shadow , but no essentiall possessions , or dispossessions before the comming of Christ. Furthermore , if there had ( in deed ) bin essentiall possessions before the comming of Christ : what then could Christ himselfe haue done more at his comming , then manie others had effected before him ? Besides that , if there had beene such miraculous dispossessions before , then surelie , though Christ at his comming , had also ( for the declaration of his deitie ) dispossessed ten thousand Demoniakes moe then he did : yet , this one exception had bin verie forcible against him from time to time : namelie , that many others before him had performed as much in effect . And therefore no reason , that ( for such a miraculous dispossessing of diuels ) they should esteeme him to be rather the Messiah , then any of the rest . Moreouer , if there had beene any such miraculous dispossessings before , then had not that beene true which our Sauiour speakes of himselfe , saying thus : If I had not done works among them which none other man did , they had not had sin : but now haue they seene and hated , not onely mee , but also my father . Brieflie , if there had beene such dispossessions before the comming of Christ : how then should our Sauiour himselfe ( by such his powerfull expelling of diuels ) haue beene so particularlie reputed for that sonne of Dauid , who especiallie was to walke vpon the Lion and Adder , and triumphantlie to tread the young Lion , and Dragon vnder his feet ? Exorcistes . Whatsoeuer you say , I will neuer be perswaded , but that there were dispossessions before the comming of Christ. Orthodoxus . Well , be it supposed there were such miraculous dispossessings in Israell , before the comming of Christ : yet is it to too absurde , to auouch that those extraordinarie effects which apparantlie brake forth in former Demoniakes , are purposelie recorded for infallible ordinarie meanes , or signes , to discerne soundlie and truelie of all the succeeding Demoniakes . Both , because wee are no where foretold by the Lord ( your selfe also , els where auouching the contrarie ) that diuels should preciselie obserue but one , and the selfesame methode , or order , in tormenting the parties possessed : and , for that also there was then no such vrgent necessitie of any such meanes , or signes to demonstrate Demoniakes . For first , respecting our Sauiour himselfe , all such demonstratiue signes had bin meerelie superfluous : because he verie well knew the parties possessed without the weake help of any such sensible , or humane experiments . As also , the people they very well might , and did also vndoubtedly know the parties possessed : partlie , from the often reuelations of the parties themselues , partlie , from the deliberate determinations of sundrie their approued Phisitions , who duelie examining the order and manner of the possessed mans fits , could certainely tell them , that the same must necessarily proceed from some supernaturall cause . Partlie also from the outrage of Satan more at the presence of Christ , then euer before : acknowledging him withall , to be the sonne of the liuing God. And , partlie also from the common peoples proper experience : who hauing throughly experimented all physicall helpes , and finding such ordinarie or naturall meanes ineffectual for working the cure , were driuen to conclude of some other efficient , then the common course of nature could possiblie affoord . Neither did the parties , who brought the Demoniakes to Christ , purposelie relate those fearefull vexations , as the onelie infallible meanes whereby they truely discerned the party his vndoubted possession , which you very fondly imagine : but , they reported them rather as forcible motions , to incline and stirre vp our Sauiours heart vnto some timelie compassionable care for their timely dispossession , as plainely appeareth . Besides this , the inference you bring from that Cananitish woman whom you quote in your margine : doth rather maime , then mannage your cause in question . For , she was none of the common people of the Iewes , but a Christian proselyte : verie truely instructed concerning a sauing knowledge in Christ , as may plainely appeare by her holy confession . And therefore , there is no doubt but that selfesame Spirit which had instructed her soule so soundlie before , concerning the vndoubted true meanes for her daughters deliuerance : had also foreshewed her as soundly before , the verie true nature of her daughters maladie , from the which she was then to be miraculouslie deliuered by Christ. Moreouer , if the common people of the Iewes could not possiblie discerne of the parties possessed , but , by some such sensible effects or signes , as they had sensiblie experimented in their precedent Demoniakes : then , how were those other Demoniakes discerned , of whō no such sensible signes at al are recorded in Scripture ? Brieflie , your pretended obiection concerning the Iewes , doth not concludentlie auouch , that eyther the Iewes themselues did vndoubtedly hold an essentiall possession in those their Demoniakes : or , that otherwaies it was needlesse for them to seeke vnto Christ for his help , all the while the diuell did but outwardlie afflict the partie possessed . No , no , the manner of their speech importeth rather the contrarie of that which your selfe doe affirme : namely , that they ( holding onlie but an outward vexation by Satan , in those their Demoniakes ) did verie earnestly importune our Sauiour Christ for their speedie deliuerance . So then , that your idle conceit concerning some certaine true meanes or signes , for the Iewes to discerne their Demoniakes by : is meerely ridiculous . Both , because those your supposed meanes or signes , are onely recorded as meere matters of fact : and for that also , no certaine rules to discerne of possessions may certainly be concluded , from such vncertaine effects . Sith , as straunge and as admirable matters as any you name : may , and doe eftsoones also proceed from the onlie operations and corruptions of nature , as our seauenth Dialogue declareth . Exorcistes . Not so , for these actions or passions I speake of : they are vndoubtedly such as surmount the whole faculty , skil & power of nature . Physiologus . Giue me leaue ( M. Orthodoxus ) to argue this point . Come on Exorcistes , rehearse some few of the straungest of those your supposed actions or passions : which so highly surmounted the whole facultie , skill and power of nature . Exorcistes . With verie good will. First therefore , the youngman ( hauing pinnes thrust verie deepe into his legges , and other parts of his bodie ) he was without sense or feeling thereof : a thing vtterlie impossible to nature . Physiologus . Hee himselfe hath eftsoones deposed , and confessed since then , that he hath felt the pinnes , and plucked them forth : although ( for the present ) he whollie dissembled the paine , as if he had beene altogether in a sensles condition . Howbeit , because in this and those other his deposed reports which directly doe crosse your idle conceit , you vsuallie giue him the lie : let vs therefore , the more stricktly examine this your sensles opinion , concerning his supposed sensles condition . Galene very flatlie auoucheth , that sense is not the alteration or chaung which is made in the organon , or instrument of sense : but , the knowledge rather of that selfesame alteration . As for example , if ( while I am attentiue to any thing ) one passeth before me , though the very image of that partie be truelie receiued into the Christalline humour of mine eye , as it were in a glasse : yet for all that , I doe not see the said partie so passing before me . Because , eyther the visuall spirit with the facultie thereof , is kept backe in the spring & originall fountaine of sight : or , for that the soule doth not send forth the common sense into the eie ( it being els where imployed ) without which there can be no sense , and so by consequence , eyther little or no paine at all . Againe , if I be earnestly busied , or attentiuely occupied about any matter , although ( at that instant ) some one being neere vnto me , should speake or crie out aloud , yet should not I discerne what is spoken or cryed : because , the common sense is imployed & hindred els where . As for example , Archimedes , he was so earnestly busied about , and so attentiuelie bent vpon his Geometricall lines during the siege of Syracuse : as ( when the Cittie it selfe was subdued ) he did neyther thinke , nor know that the same had beene taken before . Againe , some hauing receiued many dangerous gunshots in warres , yet ( being wholie taken vp with resolution and purpose to fight ) they felt ( for the present ) no paine at all : which pearcing of shot , was tenne thousand times more torment , then the youngman his pricking with pinnes . Now then , if constancie and resolution in any set purpose : as also , if a strong imagination may forciblie detaine the spirit animal in her originall fountaine : brieflie , if the soule doth not send forth her common sense into any part or member affected , without the faculty of which common sense there must needs be in that part or member , either little or no feeling at al , and so by consequence , either little or no paine perceiued for the present : shal we therfore imagine it straung , & highly surmounting the whole facultie and power of nature , that your pretended poore patient at Nottingham ( being especially so resolute vpon that his pretended purpose ) should endure ( with very little or no paine ) the pricking with pinnes , and so to dissemble the same for the present , as if he had bin altogether in a sensles condition ? Yea , and ( which more is ) must we vndoubtedly conclude , that he was therefore possest with a diuell , because he felt not the pricking with pins ? Nay , let vs rather conclude , that he was not possest , because he felt not the pricking . For there is no likelihood , and it is a thing vnreasonable , yea , to too absurd , to imagine that the diuell should quite take away the feeling of paine , from those whome he actuallie possesseth with a purposed minde no vexe and torment : no , he would rather augment and increase the feeling of paine , that their torment might be so much more intolerable to them . And therefore , this is no action or passion surmounting the power of nature : or worth the recitall to proue your idle conceit . Exorcistes . Besides this senceleslnes of bodie : hee foamed at the mouth like an Horse or a Boare , for a great space together . Physiologus . If foaming at mouth be a supernaturall action : then the parties affected with the Epilepsie or falling sickenes , these can and doe also effect supernaturall actions . Moreouer , if foaming at mouth doth vndoubtedlie demonstrate a diuell in the partie that foameth : then may we likewise conclude , that euerie such scould as foames at the mouth ; yea , euerie Horse and Boare , which foames at the mouth , hath vndoubtedlie some daungerous diuell in their bellie . But , who euer before now hath heard any speech of the diuell his white foame ? For surelie , if a roaping white foame be some supernaturall action or passion , surmounting the whole facultie and power of nature it selfe ▪ the same then must needs be the foame of some dangerous diuell demonstrated so plainely vnto vs , by such supernaturall occurrents . Notwithstanding , what wight ( being well in his wittes ) would not deeme it a verie ridiculous toy , to heare that a man ( by his foaming and spattle ) may truelie be discernde to be essentiallie possest with a diuell ? Fie , fie Exorcistes , that you should so impudently dare to abuse your poore ignorant Reader . Are these the supernaturall actions or passions : from whence you so confidently conclude your essentiall possessions of spirits and diuels ? Exorcistes . Nay sir , besides these ▪ he and the rest , they had euery of them some certaine violent motions & stirrings : and that also without any alteration at al , either in their pulse , their breathing or colour . Physiologus . Those their supposed strange motions or stirrings , they were ( it should seeme ) at no time so violent , but that the poore sillie persons then present could easelie stay them : which argueth no such supernaturall action , as must necessarilie be effected by som● diuell essentiallie inherent within them . Notwithstanding , be it freelie confessed , that those their imagined motions or stirrings were ( in very deed ) so sodaine , and so violent as you beare vs in hand , yea , and that also without any change or alteration in pulse , in breathing or colour : yet , this concludeth no supernaturall action or passion . Onely , it signifieth that the blood of those parties was earthie and thicke , and so it could not ( on the sodaine ) be so easilie kindled : which causeth not onely the pulse of such persons to be seldome or rare , but euen their colour it selfe to receiue no sudden alteration or change . Againe , who doth not eftsoones beholde sundrie Melancholike persons , not onely many daies and moneths , but also many yeeres to runne vp and downe like mad-men , crying very strangely , and howling like Dogges : without any alteration or change at all in pulse , in breathing or colour ? Moreouer , very vse and custome helpeth much in these matters : yea , and that also , without any alteration or change of pulse , of breathing or colour . Your patient at Nottingham , he was ( by profession ) a tumbler long before : and therefore , the daily and accustomed vse of those his supposed violent motions or stirrings , could procure in his bodie the lesse alteration or change . Briefly , how many things else may we daily behold in the variable causes and courses of nature more admirable , more strange and incredible , than these are by much , the which notwithstanding , are neuer attributed to Diuels , but to the hidden secrets of nature it selfe : as we haue generally declared in our seauenth Dialogue at large , and may more particularlie appeare in the seueral authors set down in the margine . By all which it is very apprant : that this , and the rest are but slender weake reasons , to conclude so waightie a cause . Exorcistes . Well , but what say you to this ? Hee was sometimes stretched forth in length , to such an extraordinarie stature , as he seemed to exceed in height the tallest man in the towne : which thing could neuer be wrought by any naturall facultie , or power of nature . Physiologus . Howsoeuer the partie reporting had simplie deposed this point , may not your selfe ( hauing sense ) be monstrouslie ashamed to penne downe such palpable , such impudent , and grosse impossibilities , as neyther man , nor diuell are able to accomplish but by an vtter destruction of nature . Notwithstanding , be it supposed , that some such vnwonted extention had then beene effected , as you beare vs in hand : yet , thus then we answere the same . The partie intending to reach at the coard , being something aboue his ordinarie height , hee might therein haue some extraordinarie assistance from nature herselfe : who endeuouring such an extention , could not recall her said purpose before shee had come to her vttermost limites . For , whatsoeuer is moued in recta linea , in the right line : it must necessarilie come to arest or euer it can take a contrarie motion . As for example , a ball being directlie throwen against a wall : before it reboundeth backe , it resteth it selfe against the wall . Againe , an arterie after the dilatation thereof , before it may possiblie make a contraction , it resteth it selfe . So surelie , all the arteries in Sommers his bodie , extracting themselues towardes the height of the coard aforesaide : they must needs rayse vp themselues to their vttermost extention , or euer nature it selfe could cause them ( by a naturall contraction ) to returne to their former accustomed course : in all which time , that partie ( beholding the boy at a blush ) might imagine him to be of a supernaturall stature . And thus you may see some naturall reason , for the youngman his extending himselfe to such extraordinarie height : if ( in deede ) the same had beene so as the partie doth simplie report it to be . Howbeit , because this supposed supernatural sight is only reported by a silly poore woman , perhaps in a maze whē she saw the same : men may be too credulous concerning those her reports . For , she not seeing such sight till the afternoone , it may be some vapours arising then vp in her braine , did breed certaine accidents , like to suffusions or cloudes ; yea , and the same also in such an vnwonted sort , as the poore woman might vndoubtedly imagine , that she beheld the youngman from out of his ordinarie place , or stature : which ( with proper resemblances ) may be liuely demonstrated , especially by the arte optike at large , and therefore the same no such admirable matter as you beare vs in hand . Exorcistes . Well sir , besides all this , he was eftsoones of such supernaturall strength : as he could hardlie be ruled . Physiologus . How then came it to passe that some few men or women were able ( by their owne naturall power ) to subdue his saide supernaturall strength at their pleasure ? You shall hardlie perswade mee , that the meere naturall power of a thousand men , may possiblie subdue the supernaturall strength of a spirit or diuell . Howbeit , if this your supposed Demoniake had ( in deede ) beene fast tyed in chaynes of iron , as were the Demoniakes put downe in the Gospell , and could also as easilie haue knapt them in sunder : you might then more boldlie haue reported , and wee would the sooner haue beleeued , that the youngman ( as you say ) had beene ( in deed ) of an extraordinarie supernaturall strength , beyond the facultie and power of nature . In the meane time , you may not be angrie , though we esteeme these trothles tales as trifling toyes : being altogether insufficient to proue any such , eyther actions or passions , as doe wholie surmount the facultie , skill , and power of nature . Exorcistes . Why sir , besides the precedent supernaturall actions , the youngman , he was of a supernaturall knowledge : foretelling my comming vnto him , and telling of many things done , the actours themselues being absent . Physiologus . This is not so supernaturall as you make men beleeue . For he might be ashsted in those his supposed predictions , and declarations of actions els where effected : by watch-wordes , by signes , by the insinuations , and speeches of others ; by his owne obseruations , collections , and probable coniectures : yea , and perhappes , by some cunning confederacies with Exorcistes himselfe . Now then all these , and other like helps hee eftsoones enioying as hath beene deposed by diuers : no merueile at all though those his cosining predictions , and declarations of actions , to simple and plaine meaning people , did seeme verie admirable , straunge and miraculous . Although yet with the circumspect and prouident beholders , there was in them no straungnes at all : but such as might easilie be effected by the meanest of wit , with the help of a cunning confederate . For , if Bankes ( by his continuall prastise ) had brought his blacke Horse to such exquisite knowledge , as that ( by the onely sight of his maisters eye , by his words , and many other experimented obseruations and rules ) he could , and did eftsoones effect such admirable matters , as many of the beholders did imagine him to be rather a black diuell , then an Horse : why should we wonder at all , that two cunning companions confederate together before , should conclude such a course betweene themselues , as the one ( by the help of the other ) should prognosticate such straunge and incredible euents , as that the sillie poore hearers would rather deeme him some supernaturall Cole-prophet , then any naturall cosining companion . So then this argueth no such supernaturall knowledge , as you would make vs beleeue . Howbeit , if hee had spoken eyther Hebrew or Greeke , neuer hauing learned those languages before : that had beene in deed a very certaine argument of some supernaturall knowledge , and might very probably haue concluded some possession by Satan . Exorcistes . Why sir , hee spake Latine I assure you : saying thus . Ego sum Deus . Ego sum Rex . Yea , and ( which more is ) he spake ( for a good space together ) with an hallow voice in his bellie , his mouth neuer closed , but stretched wide open . Physiologus . It should seeme he was onelie possest with some poore petie diuell , that had no more Latine in store . Howbeit , if the diuels memorie had failed him , the best is , the boy himselfe , he had learned that Latine at schoole , many yeares or euer the diuell and he grew acquainted . As for speaking with an hollow voice in his bellie , whatsoeuer it pleaseth your selfe to put downe with your penne : very manie notwithstanding haue iudiciallie deposed , that he spake as distinctlie , and as orderlie as other men doe . But , be it supposed he spake in such sort as you say : doth that argue necessarily some diuel in his bellie ? So , euerie paltrie ventriloquist must become a Demoniake . Hippocrates maketh mention of the wife of one Polemarchus , who spake in her bellie . Iohn Gorreus , hee saith , that such as speake in their bellie , in Hipocrates , they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , persons which speake in their bellie ; their mouth and their lippes being closed . Faetius , he writeth , that the great Adrian Turnebus affirmed in his reading chaire : that hee had seene a Rogue , who ( without eyther opening his mouth or stirring of his lippes ) did with his bellie alone make such a sound , and vttered such a sensible voice , as both pleased the hearers , and gainde to himselfe great store of money by the practise thereof . If therefore these be the supernaturall actions whereupon you so greatlie relie , for the vndoubted confirmation of those your supposed essentiall possessions : I am sorie for intercepting M. Orthodoxus his course . Both , because these things are to too course and ridiculous , to conclude such a cause : and for that also , they were not in such sort effected , as they are by your selfe in your published Pamphlet reported . Exorcistes . Howsoeuer you would gladlie discredit the truth of the Historie , the same could not possiblie be false : it hauing the vndoubted truth thereof so carefullie reported with euerie circumstance , and the same also most soundlie deposed vnto , by diuers Deponents . Orthodoxus . Why man , the very matters themselues , they were nothing so straunge as the Historie reports them to be . For , how admirable soeuer they seemed at first in the beholders eyes : yet , the Deponents themselues ( deposing with some better deliberation , their supposed straungnes a fresh ) they haue since then more aduisedlie reformed their oathes , and deposed the contrarie . Namelie , that now ( by their better enlightned iudgements ) they doe plainely perceiue all those the former supposed supernaturall actions or passions : to be but meere counterfeit toyes , and plaine cosoning practises . And therefore , whatsoeuer your selfe may happily imagine concerning the supposed infallible truth of that Historie , so carefullie reporting those seuerall points , with the seuerall circumstances appertaining thereto : yet , the very best that wise men may thinke of that Historie is this . Namely , that the writer thereof , reported those matters as then only they seemed to be ; but not as they were indeed and in truth . Besides that , other Histories are therefore credited , because they report nothing in nature impossible : or if happilie they doe , yet then they plainely demonstrate how the same was effected . Moreouer , whereas you tell vs , that the truth of the Historie hath beene deposed vnto : our answere is this , so hath the supposed truth thereof , bin truely deposed against , howsoeuer you your selfe ( in your accustomed charitie ) doe charge the Deponents themselues with open penurie . And therefore ( notwithstanding that your exceeding great care for the truth of the historie ) the matters reported therein , they may be vntrue . Exorcistes . But sir ? the Magistrates , they haue not hetherto punished the reporters themselues , for seducers and reporters of lies : and therefore , why should not the published historie be reported for truth ? Orthodoxus . As though ( because some sillie poore persons reporting those matters as they verily supposed the same to be ) the Magistrate therefore , he must with no lesse seueritie , censure such flying reports , then if it had beene ( in deed and in truth ) for a meere matter of fact : or els , those matters themselues ( so flyinglie reported abroad ) they must necessarilie be intertained for infallible truths : or as though , because the Magistrate , either in mercie will not , or , in some negligence doth not seuerelie punish the reporters of lies : therefore , those their reported lies escaping vnpunished , must ( hand ouer head ) be esteemed infallible truths . Or , as though , because the due punishment for such seducing and lying reporters be prolonged a time : therefore ( in the meane time ) the historie it selfe ( affoording such false and lying reports ) must necessarilie be reputed an authenticall historie , notwithstanding the principall parties , and the Deponents also themselues haue iudiciallie deposed the contrarie . Neither doth the principall partie reporte any impossibilitie of himselfe , as you would haue vs fondly imagine : because , it is vndoubtedly possible , and we make no question at all , but that he did counterfeite . And so ( notwithstanding those your thirtie Deponents in store ) that which the historie reports concerning those your supposed supernaturall actions , or passions , it might be vtterly false . Exorcistes . Yea , but I am sufficiently able ( notwithstanding the Partie his impudent denials ) to proue ( by the apparant signes put downe in the Scriptures ) that he was vndoubtedly possessed of Satan . Orthodoxus . When you haue substantially proued vnto vs , first , that those your pretended signes put down in the Scriptures , were purposelie recorded by the spirit of God , for certaine , and infallible perpetuall meanes to discerne truly of essentiall possessions , and then next , that those falslie imagined signes in your counterfeit patients , were euery of them , as vndoubted effects of such a possession as were any of the other recorded in Scripture , of an actuall possession : then you say something vnto vs. Howbeit , this your exceeding great labour to proue your supposed essentiall possessions from Scripture , by the particular effects of parties actuallie possessed in Scripture : it might ( we verely suppose ) vntill then , haue been very well spared . Both , because those pretended Scripture signes were neuer put downe as any certaine demonstratiue rules , to discerne of your supposed essentiall possessions , which we haue proued before : and , for that also we doe freely acknowledge an actuall possession in the daies of Christ , howsoeuer we doe flatly deny an essentiall inherencie of Diuels in the possessed mans bodie , or mind , as in our third and sixt Dialogue is plainely declared . Moreouer , be it supposed , that those selfesame effects of Demoniakes recorded in Scripture , were ( in deed and in truth ) the vndoubted true meanes to discerne truly of actuall possessions then : yet doth it not necessarie follow , that they are now also the vndoubted true signes of an essentiall possession in Sommers . Both , because Sommers himselfe hath no lesse freelie confessed , then iudiciallie deposed his counterfeite carriage in all things : and for that also , the possession of Diuels whatsoeuer , is ceassed long since , as in our seuenth , and tenth Dialogues hath been sufficiently shewed . Exorcistes . If this be all you are able to say , concerning the infallible signes set downe in the Scriptures : your answere is weake . Orthodoxus . The answere alreadie auouched , might be fully sufficien● to stay the violent streames of these your outragious courses . Notwithstanding all this , least happily ( by our voluntarie silence to these your supposed signes expressed in Scripture ) you might , either falslie flatter your selfe , or fondly imagine , that we are forced to silence , because , now you doe in very deede , Aiacis clypeo tympanizare : encounter our forces with such a dangerous two edged sword as killeth downe right : let vs therefore consider the matter so much the more exactlie , & see whether the Lord ( by those your pretended Scripture signes ) hath pronounced a definitiue sentence flat on your side , or not . And herein , we will first examine those the supposed signes thēselues : & , then next your orderlie applying of those selfesame signes , to that your pretended purpose . Your supposed signes of possession are of two sorts ; namely , either written or experimented , or rather ( if you will haue it so ) they are , either canonicall or apocryphall signes . Your written , or rather ( if you will ) your canonicall signes , they are those which your selfe would forciblie straine from the sacred Scriptures . Forciblie I say , both because there are no such matters establisht in Scripture , for infallible signes of future possessions , as we shewed before : and for that also , if some such could be soundly produced from Scripture ; yet these your published signes , they keepe no such certaintie in themselues , as may certainely conclude any certaine established meanes , for the certaine discerning of essentiall possessions to the end of the world . No surely , these your published signes , they doe ebbe and flowe with the Moone ; hauing sometimes their redundancie , and sometimes their diminution , as best pleaseth your humour , to make them proportionable with this your pretended purpose in hand . For first , in that your primary imprinted Narration ( the Moone being then in the ful ) it was so full Sea with those your supposed signes of essentiall possession in Sommers , as they flowed iust to three and twentie in number . Then next , in your printed Apologie ( the tyde being fallen , it should seeme , to some lower ebbe ) they did forthwith forgoe at that ebbe , full fiue of their former rate , and , onely became but eighteene olde ledgers , as may very plainely appeare . And yet now in this your Doctrine of possessions ( wherein all things must needs be esteemed , as the vndoubted true Oracles of Apollo Pythius at Delphos ) they doe sodainely flowe to a fuller Sea then euer before ; being now newly amounted to nineteene in number . Whereunto also , if we adde ( as needeslie we must ) those your owne seuen experimented or apocryphall signes of possession : then doe they arise fully to sixe and twentie in the whole . Surely , if there doe shortly fall into your hands another fresh Demoniake , affoording some new coined signes of essential possessions : it is not to be doubted , but that ( in your next new coyned Pamphlet ) we shall haue iust one and thirtie signes of such a possession , and then ( I beleeue ) the game will be hit . Howbeit , in the meane season , such palpable vncertainties ( especially in the very principles and rules themselues ) doe plainelie Prognosticate ( to so many as are not purposelie blind ) that this your new found Cabalisticall craft , concerning the deepe and mysticall arte of Diuillitie : is nothing else in effect , but a meere Cabalisticall cogging conceit , or rather a verie nimble and craftie conueyance of Legerdemaine . And therefore , those your supposed Scripture signes ( continued from the sixt to the seuenteenth page ) they might ( I assure you , for any thing hitherto heard ) very well haue been spared : were it not , that your selfe ( in setting them downe ) did purposely intend to set forth to the world your circular follie . Who ( rather then it should be supposed you did want your proper Antagonist , to incounter with these your supposed signes of your pretended essentiall possessions ) would euen purposely crosse your owne selfe , to make some sport with your selfe . For , first ( in the first page ) you make Scripture signes the onely assured meanes , to discerne truely of essentiall possessions : and then next ( in the sixteene and seuenteene pages ) you doe to too presumptuouslie put downe your owne experimented , or rather your apocryphall signes , to be euery way as vndoubted demonstrations of such an essentiall possession , as any of the other expressed before . The which presumption of yours , your very friend ( I meane M. Darel himselfe ) hath censured thus . Oh monstrous impietie ! is not the Lord Iesus ( trow we ) very highly beholding to this presumptuous Exorcist , that dareth euen in his very Doctrine of possessions and dispossessions , thus presumptuouslie place the signes which Christ Iesus hath giuen in his holy word of one possessed , among those his owne apocryphall signes , which are but vncertaine and doubtfull ? If happily you be offended with the peremptorie Censurer of this your presumptuous practise : you must ( for any thing I know ) be fame to pull your selfe by the nose . And this in effect , for your pretended signes of essentiall possession . Exorcistes . Verie wel : and what say you next for my applying of those selfesame signe● , to my speciall purpose . Orthodoxus . This ( in effect ) is that which I say to the same : namely , that your presumptuous applying of these particular signes set downe in the Scriptures , to those your particular pretended patients , frō the sixt to the seuenteenth page ( as before ) is an intolerable trifling with truth : deseruing rather a iudiciall censurer , then any logicall confuter . Neyther ( when you haue done what you can ) will this your filthie prophanation of Scripture ( in any possibilitie ) be made to support the ridiculous and idle frame of your palpable fooleries , from a most fearefull downefall before you beware : they are so diuersly opposite among themselues , and the one so cruellie cutteth in sunder the throat of another . For , behold ( I beseech you ) what vnreconciliable garboyles , your owne penne hath rashly procured among those your pretended true signes of your essentiall possessions ? First , those your phantasticall Demoniakes , they haue sometimes a supernaturall strength , and knowledge : yet sometimes againe , they only but seeme to haue so . Sometimes they hurt , but hurt not at all : for though Satan can hurt , yet he hurts not forsooth : although yet , wee haue sometimes seene the contrarie ; for , Darling was so sore hurt , that he was lame for thirteene weekes together . Againe , sometimes they seeme to be sensles , but are not sensles : to see , but see not at all : to heare , when they heare not : to speake , when they speake not : to strike with their hands , when they strike not : to walke with their feet , when they walke not at al. Yea , and ( which I beleeue is a wonder of wonders ) fire is sometimes no fire : I meane it will sometimes burne , but yet not burne at all , if wee dare credit your penne , in reporting these parabables , or rather these paltrie phantasticall fooleries . For what is this els in effect ( I beseech you ) but euen most impudently also to auouch vnto vs , that those your pretended patients , they seemed sometimes to foame , but foamed not : to cry out aloud , but cried not at all : to wallow , but wallowed not : to swell , but swelled not : to be left for dead , but were nothing lesse , and so forth ? For surelie , where the causes themselues are onely in a seeming shew ; there the effects can neuer be trulie in a shewing substance . But good Exorcistes , neuer go about ( by any your bewitching perswasions ) to make vs beleeue any of these your cabasticall conceits or phantasticall effects , in those your phantasticall patients : vnles you will freely permit vs withall to conclude , that those the pretended effects of all those your supposed essentiall possessions , they were onely but phantasticall effects : and so consequently , but phantasticall signes : but phantasticall possessions and dispossessions : brieflie , but the phantasticall deuises , of a phantasticall Exorcist : intending ( by those his phantasticall fooleries ) to replenish the world with phantasticall fooles . For , would you not ( in good sooth ) imagine vs all to be out of our wits : if you could make vs beleeue , that the maister diuell himselfe with all his adherents , were able to make a thing essentiallie existing in nature , eyther to be , or not to be , whē it pleaseth himselfe : or , that he can cause ( at his pleasure ) the same thing , so existing in nature , to receiue anie other proportion , qualitie , shape or forme , then that which was primarilie appointed for it , and , euen naturallie infused into it by the first creation of God ? As in our fourth and fift Dialogues we haue handled at large . Well , notwithstanding all this , we must be forced to account al these the precedent phantasticall fooleries , for infallible truthes : if ( forsooth ) wee dare credit your bare report , concerning such admirable matters . And surelie , there is some reason we should harken vnto them at leasure : you your selfe especiallie hauing here shewed your selfe the most admirable mirabilist , among all the mirabilistes vnder the heauens . Here is ( I trow ) not only mirandum and miraculum both , but ( which more is ) mirabiliter mirificissimum : I meane , a very world of wonderles wonders . Howbeit , these your pretended signes of essentiall possessions , with their phantasticall or fond application to those your supposed Demoniakes , being ( in verie deed ) meere matters of fact , and so , beyond the compasse of our Commission , wee leaue them therefore to M. Harsnet , and Thyreus the Iesuit , with whom you are hotely disputing these points : and will be I perceiue ( so grosse is your impudencie ) vntill publike authoritie doe eyther determine the contrarie , or appoint you and vs , to debate your question afresh , concerning the essentiall possession of diuels . Wherein , when you haue substantiallie prooned : first , that our Sauiour Christ hath vndoubtedly establisht those selfesame supposed signes of actuall possessions recorded in Scripture , to be for euer , the vndoubted true meanes , to discerne soundlie of essentiall possessions to the end of the world . And then next , that the pretie phantasticall effects ( pretended from those your phantasticall patients ) were vndoubtedlie , euen one and the same with the other : that they proceeded apparantlie from one & the selfesame cause : and were also , essentiallie effected after one and the selfe-same manner , without eyther cosenage or crafty conueiance : then conclude ( as you doe ) from the effect to the cause , and spare not . In the meane time , you must giue vs good leaue , to doubt of their truth as we haue hitherto done ; and must doe ( I beleeue ) for any thing you are able to alleadge to the contrarie . The rather , because the Euangelist ( we doubt not ) doth put downe all those which you call Scripture signes , as onely meere matters of fact , in the parties possessed then : and not as infallible meanes to discerne soundly of your essentiall possessions now , as we shewed before . Exorcistes . Nay sir , the Euangelist doth not barely report them , as meere matters of fact : but , puts them downe also , as rules of doctrine and directions for the Church , to discerne truelie of essentiall possessions now . Orthodoxus . How are you certaine hereof ? Exorcistes . Why sir ? I conceiue it so : therefore , no doubt it is so . Orthodoxus . Oh irrefragable argument ! autos epha , ipse dixit : M. Exorcistes himselfe hath spoken it : therefore , all the wisedome in the world will neuer be able to impugne the impregnable truth thereof . Howbeit sir , I for my owne part , conceiue it not so : therfore the same is not so . How now Exorcistes , here is Pythagoras against Pythagoras : who I beseech you , shall be vmpier betweene them ? Exorcistes . Surely , the very words of the text . Wherein our Sauiour sayth not , how long hath thy sonne beene possessed : but rather , how long hath thy sonne been thus handled ? Making ( you may plainelie perceiue ) such his manner of handling : an infallible signe to discerne sonndlie of all future essentiall possessions . Orthodoxus . You labour , to proue your idle conceit , from a plaine text of Scripture : but accursed be that glosse , which corrupteth the text . For the question which Christ propoundeth there to the father of the child , respecteth onlie the first time of that accident , and not the manner or forme of his handling : as very plainely appeareth in the wordes of the text , saying thus , how long time is it ? ous touto gegonen auto : that is , since this thing befell thy sonne ; or since this thing happened to him : or , since this came to passe : or since this vexation first seased vpon him ? Thus you see the verie words of the text , and the purest translators doe simplie referre that demaund of Christ to the verie time it selfe , not to the manner of that accident : and therefore ( were it not that you would gladlie draw in your essentiall possession , as it were by the eares ) all wise men would wōder you should so corruptly abuse the plaine text . Howbeit , this is not all , for ( besides this your purposed corrupting of Scripture ) you doe also verie presumptuouslie adde to the text the wicked inuention of your own idle braine , by foysting these words ( in him , or a diuell in him ) into the very text it selfe : and so you enforce the holy Scriptures to speake what you please , saying thus . How long is it since thy sonne hath had essentiallie a diuell within him ? And this no doubt , of a very set purpose , to vnderproppe your senceles opinion of essentiall possessions : there being no words in the text , importing such matter , or tending that way . For Matthew reporting that storie saith onely thus : He is lunatike , or sore vexed . Luke saith , a spirit taketh him . Marke saith , He hath a dombe spirite : Loe , this is all that the Euangelists write of that matter . How therfore are you able ( from al , or any one of these places ) to conclude a Diuell essentiallie inherent in the bodie of the Child ? Nay rather , why should we not boldlie conclude the quite contrarie ? Namely , that the Diuell did onely but actuallie vexe and torment him : and therefore , from hence ( you see ) there ariseth no rule of Doctrine or direction , to discerne truly of essentiall possessions . Exorcistes . Why sir , there is a medicine left for the curing of essentiall possessions : therefore there is a meanes giuen to discerne soundly of such a possession . Otherwaies , what vse of a medicine : where there is no meanes at all to discerne of the maladie ? Orthodoxus . Perceiuing the plaine text of Scripture to be directlie against you : now you compasse your matter about with a quite contrarie course . Labouring with tooth and nayle , to proue ignotum per ignotius ; a matter vncertaine , by a thing more vncertaine : and so , in seeking to lay out your matter apparantly , you make it more obscure then it was at the first . For , if there be no medicine left for the cure : then ( to vse your owne reason ) there is no meanes to discerne the disease . Whether there be now such a medicine as your selfe doe imagine : will hereafter appeare , when we come to entreate of that point . In the meane time ( leauing Thyreus and your selfe to dispute the infallible signes of possession ) we expect better reasons at your hands , for the proofe of your supposed essentiall possessions : or require at the least , your present submission . Exorcistes . Why sir ? those eight Demoniakes we speake of , they were vndoubtedly dispossessed by prayer and fasting : therefore essentiallie possessed of Sathan . Orthodoxus . They were not essentiallie possessed of Satan : therefore not dispossessed at all by prayer and fasting . Howbeit , least you should thinke I doe now but put edge vnto edge : goe to , be it supposed they were so dispossest as you say : that onely proueth they were possessed , not that they were essentiallie possessed of Satan . For possessed they might be : though the Diuell not essentiallie inherent in any one of their bodies , which is the poynt we dispute of . Exorcistes . Their speedie deliuerance doth argue an essentiall possession : for had they been onely but outwardlie afflicted of Satan , they had not been so presently deliuered as they vndoubtedlie were . Orthodoxus . Nay rather , if they had ( in deed ) been essentiallie possest , as you say ; the Diuell would haue been the longer in driuing out : for possession ( we commonly say ) is fully as good as eleuen points in Lawe . Perceiue you not therefore how absurdlie you reason , when you affirme it more easie to deliuer a man essentiallie possessed of Satan : than to deliuer a man not possessed at all ? For very certaine it is , that if one and the selfesame working power for the dispossessing of Diuels , doth ( with equall expedition ) both outwardly and inwardly concur in that speciall busines , it will bring forth euen one and the selfesame effect : and therefore , why should not that worke whatsoeuer ( whether outward or inward ) be then forthwith accomplished with like speedie deliuerance ? Exorcistes . Because prayer and fasting being vsed herein , this disease , it hath a more particular , a more absolute , and a more certaine promise of speedie deliuerance : then any other torment of bodie or minde inflicted by Satan . Orthodoxus . You doe either most stranglie forget your selfe , or very rashly auouch you care not what . For , hath not euery speciall torment else inflicted by Satan as particular , as absolute , and as certaine a promise as this your pretended possession ; that particular promise especially being implicatiuely considered in that selfe same generall promise , which the Lord hath vndoubtedly giuen to ech faithfull resistance of Satan ? Now then , if generally all , then more specially euery particular torment inflicted by Satan ( the same being faithfully resisted ) shall vndoubtedly receiue grace from aboue , for a like speedie deliuerance : so farre foorth especially as seemeth good to the Lord. Notwithstanding , it may be ( and very likely it is ) you will answere vs thus . All the externall torments inflicted by Satan , they haue onely a promise conditionally , namely , if the same seemeth good to the Lord : howbeit the essentiall possession of diuels being an internall torment , it hath a promise more absolutely , I meane ( in plaine English ) whether God will or not . This you auouch in effect throughout all your pamphlets , in sundry places : therefore proue this assertion soundly , by either Scripture or reason , and the conquest ( I assure you ) is your owne . Notwithstanding ( howsoeuer Exorcistes surmiseth the contrary ) we doe confidently auouch , that all externall torments whatsoeuer , inflicted by Satan , they haue so much more certaine promise of speedy deliuerance then these your supposed essentiall possessions : by how much that their said promise of speedy deliuerance , is more apparantly and more certainely auouched to them , then is any to these your pretended essentiall possessions of Satan . For , howsoeuer you may possibly beare vs in hand there was some gratious promise of speedy deliuerance graunted freely vnto it in tenebris , I meane in some secret corner : very certaine we ar● ( whatsoeuer you prate ) that , there is no apparant precept or promise concerning such matters , throughout the whole Scriptures , as shall more plainely be proued , when we come to that point . And therefore , that sillie poore instance , wherewith you endeuour to proue a more speedy deliuerance from those your pretended essentiall possessions ( that selfesame instance arising especially from those your particular actions , now iustly called in question ) it concludes not your cause , howsoeuer therein you doe but triflingly collude●ith ●ith ●our ignorant Reader ; no , no , it is onely a pitifull begging of that you should proue . For , we flatly auouch , that those your eight pretended Demoniakes , they were not so possessed at all : and therefore , not dispossessed by your prayer and fa●ting . Briefly , when you are able as substantially to demonstrate the vndoubted certaintie of your essentiall possessions , as Christ hath vnanswerably established the infallible truth of his glorious resurrection : we will then ( by the grace of our God ) endeuour our selues to become therein also , not faithlesse , but faithfull Thomasses . In the meane time , you must be content , though we also accord , and iumpe iustly with those your other Antagonistes , who doe purpos●ly reiect your phantasticall opinion of essentiall possessions . Moreouer , we doe here aduertise your selfe withall , to wonder no more , that the learned-men of our land should be of a diuers iudgement to yours : vntill you haue exactly considered , and fully answered our former Dialogues . Againe , we would wish you to forbeare from those your insolent vaunts , concerning your hauing of Scriptures and Fathers f●lly on your side : vntill you haue suffici●ntly answered the seuerall Scriptures and Fathers let downe in our sixt Dialogue at large . Briefly , we would haue you surcease●rom ●rom that your shamelesse pretending of common experience : vntill you haue flatly confuted whatsoeuer our seuenth Dialogue setteth downe to the contrarie . Yea , and all these the former forbearings we would haue you so much the rather to performe : by how much we see it is nothing repugnant to the nature and will of God , to denie your supposed essentiall possessions , especially now in these daies of the Gospell . Exorcistes . Oh yes sir , the Lord he hath threatned wonderfull iudgements both written and vnwritten : therefore , he hath also threatned the essentiall possession of spirits and diuels . Orthodoxus . Or euer I answere the very point of your argument , I must necessarily censure a little , as wel your inconsiderate quoting : as also your vnconscionable abusing and prophaning of Scriptures . For first , in Deuteronomie , we must in any case accompt your essentiall possession of diuels , some vnwritten wonderfull iudgement : howbeit , in the Reuelation forsooth , you will haue vs esteeme of the same , as of some written iudgement of God. And thus , betweene written and vnwritten you keepe such a coyle : as men must neuer be quiet , before the supposed essentiall pessession of diuels be deemed , if not a written , yet some vnwritten iudgement of God at the least . But goe to , propound your owne argument . Exorcistes . I propound it thus . All wonderfull iudgements ( whether vnwritten or written ) are vndoubtedly threatned to disobedient persons . But , the essentiall possession of diuels is some wonderfull iudgement of God vnwritten or written : therefore , the essentiall possession of diuels is vndoubtedly threatned to disobedient persons . Orthodoxus . I doe first answere your proposition thus . All such wonderfull iudgements as the Lord in his eternall counsell hath decreed for iudgements : those ( whether vnwritten or written ) are vndoubtedly threatned to disobedient persons . Then next I denie your Assumption , namely , that the essentiall possession of diuels is any such wonderfull iudgement , as the Lord ( in his eternall counsell ) hath decreed for a iudgement ; neither will you euer be able to proue the same . But goe to , admitte ( by the way ) your argument were currant in euery point , which will neuer be proued : what then ? how doth this conclude your supposed essentiall possessions now , in these daies of the Gospell ? Exorcistes . Oh yes sir , if you admitte the premisses , I doubt not to proue that Consequent , by a necessarie prosyllogisme , in this following order . Whatsoeuer wonderfull iudgements ( vnwritten or written ) are perpetually threatned to the disobedient persons , those iudgements , they are also perpetuallie inflicted vpon the disobedient persons . But , essentiall possessions ( being some wonderfull iudgement vnwritten or written ) are perpetually threatned to the disobedient persons : therefore essentiall possessions , they also are perpetually inflicted vpon the disobedient persons . Orthodoxus . The proposition of this your necessarie prosyllogisme , it halteth downe right : and will neuer be made to goe currantly an end with all the cunning you haue . For then , all the wonderfull iudgements of God whatsoeuer ( whether vnwritten or written ) being perpetually threatned against , must also be perpetually inflicted vpon the disobedient persons : and so ( by consequence ) there should be no saluation for any in Christ. Exorcistes . Why sir , the essentiall possession of diuels , it is onely but a corporall iudgement : and inflicted vpon men in this present life . Orthodoxus . Then is the same also but a conditionall and temporarie iudgement : and may not be auouched perpetuall . For , where the condition of the iudgement it selfe is not perpetuall : there also the perpetuitie of the iudgement falles flat to the ground . Exorcistes . Though the essentiall possession of diuels , be ( in deede ) but a temporarie iudgement : the Lord notwithstanding , he may now ( in these daies of the Gospell ) inflict the same vpon some , if so it seemeth him good . Orthodoxus . And , he may cease to inflict the same vpon any for euer , if so it seemeth him good : which is euery way as likely and as probable , as that which you say your selfe . Howbeit , because this is not to answere in deede , but rather to hacke sword with sword : we will therefore , more exactly examine the very point of your argument , which I take to be this , namely , the Lord he may now inflict the essentiall possession of diuels vpon some , in these daies of the Gospell . What then ? therefore he doth now also inflict the same vpon some ? that followeth faire and farre off . Although yet , this in very deed is your vnanswerable argument throughout your whole pamphlets almost , as all men may plainely perceiue that shall exactly consider the same . Wherein ( like a superexcellent Logitian ) you doe but blindly reason , from a bare may-bee , to the being of a thing in deed ; which concludeth as iustly as Germans lippes , that stoode seuen miles distant asunder . Howbeit , if you will haue it ( in any case ) accompted an irrefragable reason : then , what say you to another of mine , being cast in one and the selfe same mould with yours , thus . The skie may now fall , and so shall we haue great store of Larkes : therefore , the skie is now falne , and we haue great store of Larkes . If your selfe were forciblie constrained to feed vpon the onely most admirable fruite of such a phantasticall sequell , till you haue fully confirmed your cause in hand : it is to be greatly feared , that the very faintnesse of body would force you to desist from your labors , before you had finisht your businesse . Exorcistes . Not so . For , there is as great cause the Lord should inflict this iudgement now : as at any time heretofore . Orthodoxus . It is vtterly vntrue . For , the manifestation of Christ his Deitie , and the confirmation of his glorious Gospell were the maine causes of possession in Christ his time : those causes being ceased long since , how should the effect it selfe be still continued ? So then , the maine ends of possessions being long since determined : who seeth not lesse cause of inflicting that temporarie iudgement , especially now in these daies of the Gospell ? But , be it supposed there were now as great causes of such a wonderfull iudgement as euer before , what then ? Seeing the same ( as you lately confessed ) is onely but a conditionall or temporarie iudgement , and therefore , to be then and there inflicted , when and where it seemeth good to the Lord : from whence haue your selfe receiued this large Commission , that you dare thus proudly presume to limitte forth the Lord his times and his seasons , for the seasonable inflicting of this your supposed most wonderfull iudgement ? The onely wise God , he standes in no neede of your counsell and direction : concerning the timely inflicting of this one , or any other of his temporarie iudgements . For , who euer taught him how to dispose of any his iudiciall proceedings with the sonnes of Adam ? So then , we conclude this point with Master Darrell , and say thus vnto you . You take too much vpon you ( good brother ) in thus presuming to vnderstand aboue that which is written , and meete for your selfe to vnderstand : and doe not vnderstand according to sobrietie . Know you not ( good brother ) that the things reuealed belong onely to vs , and our children ? Why then dare your selfe thus insolently vndertake to limitte the Lord his times , and his turnes : for the timely inflicting of his temporarie iudgments ; and to auouch your own apocryphall conceipts , as vnanswerable reasons of those your pretended essentiall possessions , which the Lord hath no where reuealed vnto you , but in truth the contrarie , as appeareth plainely , euen in all our precedent Dialogues . Exorcistes . Howsoeuer your selfe do restraine the essentiall possession of diuels , to the only manifestation of Christ his Deitie & confirmation of his glorious gospel : verie certaine it is , that the aforesaid essentiall possession was euermore a iudgment , inflicted also vpon the vngodly for sinne . But sinnes of euery kinde are now as rife in the world , as in any age since the beginning : and therefore the Lord , hee may now as iustlie inflict that punishment vpon sinners , as heretofore he hath done . Orthodoxus . I make none other restraint of that temporarie iudgement , then the sacred Scriptures doe make thereof : as in our sixt , seauenth , and tenth Dialogues appeareth . Notwithstanding be it confessed , that sinnes of euerie kind are as rife in this our age , as euer before : yet , who made you of counsell with the Lord , that you dare so peremptorilie , and so precisely put downe the supposed essentiall possession of diuels ( it being but temporarie ) as a wonderfull iudgement of God , inflicted especiallie vpon men for their sins ? Seeing it is certaine , that euen those natural infirmities themselues , which doe now remaine in the world , are not alwaies inflicted vpon men for their sinnes : yea , and sith it is also vndoubtedly true ( if we speake properlie , and according to the depth of Diuinitie ) that the afflictions which the Lord layeth ordinarilie vpon the Elect in this life , cannot properly be called the punishments for sinne . And therefore it must necessarilie follow , that eyther the possession of diuels whatsoeuer , it was not especiallie and purposelie inflicted vpon men for their sinnes , but only for the two former respects : or if so , that then only the reprobate sort were fearefullie subiected to that speciall iudgement . And so ( by consequence ) Tho. Darling , he was not then possessed at all : because the whole world , and you also your selfe doe ioyntlie hold him an elected child of God. Moreouer , if some naturall infirmities were purposelie inflicted on men not for sinne as you say , but for the onlie manifestation of the glorie of God , without any regard of the partie his sinnes : then why not much more a supernaturall maladie , I meane the actual possession of diuels ? It being especiallie but a temporarie iudgement of God ; tending more especiallie to the glorie of God : yea , and ( which more is ) the admirable curing also thereof , appropriated more especiallie and onlie to Christ himselfe , as to that onlie sonne of Dauid , who was actuallie to bruse the Serpents head , and triumphantlie to suppresse the Lion and Dragon . Besides all this , if the possession of diuels whatsoeuer , was a wonderfull iudgement inflicted vpon men for their sinne : it is verie likely then , that our Sauiour Christ in curing the same ( as in the rest of many other his miraculous cures ) would also haue put the possessed especiallie in mind of their sinnes , and of sinning no more . Howbeit , hee neuer gaue those men whome he deliuered from Satans possession any such watchword at all , concerning eyther their sinnes , or their sinning no more : and therefore it is verie probable , that that temporarie iudgement was neuer purposelie inflicted for sinne , but onelie for those the aforesaid respects . Neyther can those your quoted Scriptures , in any possibilitie , conclude your former assertion concerning the inflicting of actual possessions vpon men for their sinnes : those selfesame Scriptures hauing onelie a relation to some naturall infirmities , and not to this your supposed supernaturall maladie , I meane your essentiall possession of diuels . Furthermore , if possessions whatsoeuer be inflicted especiallie vpon men for their sinnes : it is verie likelie the same ( being so extraordinarie a iudgement ) would haue beene more especiallie inflicted vpon extraordinarie sinners : but that we may plainely perceiue to be otherwaies . For not onelie the same was eftsoones inflicted vpon sillie poore persons , vpon young children and infants : but ( which more is ) that your pretended patient , he did ( you say ) vndergoe that wonderfull iudgement , not so much for any sinne of his owne , as for the sinnes of Nottingham , and the Countrie about : and therefore it appeares by the premisses , that euen the actuall possession it selfe , was not alwaies inflicted vpon men for their sinnes . Now then , if not for sinne , as hath beene declared , then for the two former respects . But these two respects are long since determined : and therefore the possession of diuels whatsoeuer , was long since also concluded and ended . Brieflie be it supposed , that the possession of diuels whatsoeuer , was euermore a wonderfull iudgement inflicted especiallie vpon men for their sins , and that there be now as great sins in the world as euer before : yet your ordinarie conclusion ( a posse , ad esse ) inforced from thence , namelie , that therefore men ( may be ) as well possessed now , as at anie time heretofore , if so it seemes good to the Lord , doth not necessarilie follow thereof . For this ( may be possessed now ) doth not certainely conclude any certaine possession now ; vnles you can first very certainely demonstrate vnto vs , that euen now also ( as well as in Christs time ) it seemeth good to the Lord , to inflict vpon men the selfe same wonderfull iudgement . Because , howsoeuer it be vndoubtedly true , that the Lord ( if it seemeth him good ) may do all things whatsoeuer : yet this also is as vndoubtedly true , namely , that whatsoeuer the Lord willeth , that onely doth he in heauen and in earth . Which will of the Lord , when you ( by the witnes of his owne mouth ) are able to auouch directlie vnto vs , as an vndoubted confirmation of this your singular conceite , concerning the essentiall possession of Diuels : we will then very willingly giue ouer the field , and yeeld you the conquest . In the meane time , if we also should argue against you thus . The Lord God , he hath ( besides the possession of Diuels ) ten thousand strange iudgements in store , to inflict vpon men for their sinnes : therefore ( purposely pretermitting this temporarie iudgement of actual possession ) he may fearefullie inflict any other iudgement vpon obstinate sinners . If I say , we should argue on this sort ( a posse , ad esse ) would you not forthwith conclude great childishnes in vs ? And yet this sophisme of ours ( from a bare may be , to the being of a thing in deede ) it hath so much more probabilitie of truth then hath yours : by how much the actuall possession of Diuels was only but a temporarie iudgement , and long since determined by our Sauour Christ , as in our seuenth , eight , ninth , and tenth Dialogues very plainely appeareth . Exorcistes . Nay sir , I haue the consent of all Churches : the testimonie of Fathers , of trauellers , of Papists , yea and the very vaunts which the Iesuites make of their Exorcistes calling : to proue the continuance of essentiall possessions now in these daies of the Gospell . Orthodoxus . Your consent of all Churches ( for any thing hetherto heard ) is onely a consent , consisting wholy in silence . Moreouer ( whatsoeuer may be the testimonie of Fathers herein ) your writers themselues , they are onely brought in as dumbe shewes on the stage , and so they depart againe without speaking at all : vnles happilie their generall silence must argue their particular consents to your purpose in hand . Otherwaies , it may be supposed , that the great multitude of Fathers ( whom you haue so mightely mustered on rankes in your margine ) they would haue been made to parle , and to fight in your quarell as well as Wyerus : had they not taken the pette at your manner of marching , or been suddenly depriued of speech . As for Wyerus his rouing report concerning the seuentie possessed at Rome in one night , with the thirtie also at Amsterdam , it smels of the rotte , and argueth some Legerdemaine among the Exorcistes there at the least . Both because the parties themselues ( being but Children ) were the lesse able to espie and withstand the intoxicated potions , and bewitched inchantments of those cousening paltrie Priests : and for that those their pretended possessions befell them so on the sudden , as if the possession of Diuels , were onely an infectious or catching disease . Besides that , Wyerus he is one whose authenticall credit , your owne selfe hath else where disabled in matters more likelie then this : and therefore the lesse reason we should credit his rouing reports in these matters , especiallie so strange and incredible . Now next concerning those your trauellers , that must tell vs their terrible tidings of your essentiall possessions in places else where , you know the accustomed Prouerbe : namely , that such as haue been at Rome may lie by authoritie . In consideration whereof , we deeme it much better for vs to entertaine ( at our pleasures ) those the Romish reports of your trauellers : then to trauerse the trueth of their trothlesse tales , by trauelling our selues to Rome for the due triall thereof . In like manner , the testimonie of your Papistes is of little importance concerning these speciall points . Both , because when the same shall be brought to the highest degree , it is but the bare testimonie of some cogging Copartners in the selfesame like cosoning practises : and for that also the reporter thereof is onely Thyreus , a man , whom your owne selfe doth deeplie discredit throughout your whole Pamphlet , yea and M. Darrel he saith : to conuince by such , is to beate the ayre , and not to dispute . Brieflie , your Exorcists calling , their pretended power and proud vaunts , for the powerfull expelling of Diuels ( euery of those suting so fitly with Exorcistes him selfe and his seuerall practises ) are all very fitly and fully confuted by D. Fulke , vpon seuerall occasions , and in sundry places throughout our sixt , ninth , and tenth Dialogues . The which reuerend and learned Doctor , did therefore not purposely bend his penne against the non-being of actuall possessions now in these daies of the Gospell : because ( in his time ) the being thereof was neuer so confidently braued out , before now , nor so impudently auouched from pretended examples of particular persons , as it is now by your selfe . Exorcistes . But , why seemes it incredible there should be essentiall possessions : in these daies of the Gospell ? Orthodoxus . Because , the working of miracles being ceased long since : the possession of Diuels whatsoeuer ( being alwaies miraculous ) did euen then also determine therewith , as in our sixt , ninth , and tenth Dialogues appeareth . Exorcistes . It seemes then , by the purport of your speech , that to be possest with a diuell , is a miracle : and not any disease which was sometimes miraculously cured . For why ? the ceasing of miracles putteth only an ende vnto miracles , and not to any the diseases them selues which were sometimes miraculouslie cured by Christ : otherwise , we should haue none sicke ( now in these daies ) of any naturall disease whatsoeuer . Howbeit , as all other naturall diseases ( notwithstanding any their miraculous curing in the daies of Christ ) are yet still continued amongst vs now , and are cured also by meere naturall medicines : so surely there may be essentiall possessions now , as a supernaturall maladie remayning with men , although no such miraculous curing of possessions now , as were heretofore effected by Christ , and his owne Disciples . Orthodoxus . Howsoeuer you catch at any thing spoken , it appeareth rather ( by the verie purporte of your answere ) that you doe purposelie cauill , and but wrangle at words as being vtterlie vnable to incounter directlie with the matter it selfe , exprest in those words : and so ( for default of an aduersarie ) you but sportinglie fight with a phantasied shadow . For who euer auouched the only possession of diuels to be simplie a miracle ? and not rather some such supernaturall matter , as was only , and at all times miraculouslie cured ? Which selfesame supernaturall or miraculous manner of curing , being ceassed long since : that supernaturall manner of vexing by Satan , must necessarilie determine therewith . Otherwise the Church should still vndergoe some supernaturall maladie : for which there is now no supernaturall medicine remayning , which once to imagine , were to too absurde . Howbeit , that wee may the more strick●ly examine your confused answere by the seuerall members : I pray you propound the seuerall points implied therein , in a more seuerall order . Exorcistes . Content : this then I say first . All naturall diseases whatsoeuer ( notwithstanding their former miraculous manner of curing ) are yet still continued with men : therefore that supernaturall disease , I meane the essentiall possession of diuels ( notwithstanding the former miraculous manner of curing ) it also is yet still continued with men . Orthodoxus . I answere you thus . Naturall diseases they are yet stil continued with men , as infirmities naturallie arising from the corruptions of nature : supernaturall diseases , I meane the possession of diuels whatsoeuer , they euer did , and doe onely proceede from some supernaturall cause , namely , from that eternal God , who alone is the creator , the orderer , the disposer , the director and reformer of nature , as in our sixt Dialogue we haue plainly declared . Now then , howsoeuer wee may certainely conclude the continuance of meere naturall diseases , so long esspeciallie as the corruptions of nature it selfe doe remaine : yet can we not certainely conclude from thence , any determined continuance of supernaturall diseases , vnlesse also we can certainelie set downe a predetermined perseuerance thereof , from the perpetuall determination of that supernatural and primarie efficient , who ( hauing in his owne hidden counsell decreed it so ) will also accordinglie execute and effect the same vpon some at the least . Howbeit , such secret decrees are vnknowne to men : & therfore such supernatural diseases may neuer ( by any mā liuing ) be auouched for certaine . But goe on I pray in expounding the other part of your answere . Exorcistes . I propound it thus . Naturall diseases ( notwithstanding their former miraculous maner of curing ) are now stil to be cured of vs , by meere naturall medicines : therefore supernaturall diseases , I meane the essentiall possessions of diuels ( notwithstanding anie their former miraculous manner of curing ) they also are now still to be cured by some supernaturall medicine , namelie , by prayer and fasting . Orthodoxus . I answere you thus . The curing of naturall diseases by meere naturall medicines ; is a flat institution and ordinance of the only wise God : and therefore the same is to be conscionablie and carefullie obserued of all men . Howbeit , the supernaturall remedie for supernaturall diseases , it was then , and now also , the only supernaturall vertue and power of the omnipotent God : the which supernatural power of his was so farforth , and so long time dispensed to some certaine particular persons , as those supernaturall diseases continued in vse . And therefore vnlesse you be able to proue directlie vnto vs the perpetuall continuance of such supernaturall maladies ; it is in vaine to pretend the perpetuitie and dispensation of any such supposed supernaturall medicine . Although notwithstanding , if you were sufficiently able to confirme the continuance of actuall possessions , euē now in these daies of the Gospell : yet surely , that your pretended ordinarie remedie of prayer and fasting for the curing thereof , will not possiblie be made to serue for your purpose , as our ninth Dialogue doth tell you , & shall be declared more at large , when we come to handle that point . For if the possession of diuels whatsoeuer , be ( as your selfe doth confesse ) a disease no lesse supernaturall now , then were those primarie possessions in the dayes of Christ : wee doe verilie suppose , that the curing of possessions now , must needes be as supernaturall and as miraculous , as were any the miraculous curings of actuall possession in the dayes of Christ , whatsoeuer you prate to the contrarie . For ( be the times what they will ) this is vndoubtedly true , that supernaturall maladies whatsoeuer , they cannot possiblie be cured but by the only supernaturall medicine , I meane the immediate vertue & power of the Lord. And so by consequence , the curing of possessions now whatsoeuer : it must ( notwithstanding any your pretended ordinarie meanes of prayer and fasting ) be fullie as miraculous now , as euer before . Exorcistes . Not so , for the miracle then was only the admirable curing of essential possessions , by the immediate power of a commaunding word : the extraordinarie vse of which selfesame commaunding power , is long since determined together , with the miraculous manner of curing it selfe . Howbeit , the ordinarie curing of possessions now , it is only by the mediate power of an intreating word ▪ and therefore such ordinarie manner of curing possessions now , is no more miraculous then is the ordinarie healing of blindnes , deafnes , dumbnes , & other like naturall diseases by meere naturall medicines . Among which said natural diseases , the essential possession of diuels is iointly recorded in scripture ; as a ioynt ordinary disease of like perpetuall continuance . Orthodoxus . The miraculous curing of possessions in Christs time , was at no hand effected by an onely bare commaunding word , prolated and vttered abroad in the ayre with a vanishing sound , for so there should , euen in onely bare syllables and words , be necessarily included some magicall force : but the said miraculous curing then , was primarily and efficiently accomplished by some supernaturall power concurring also therewith , and inabling that selfesame commaunding word , to the admirable effecting of such a miraculous worke . In like manner , neither is that your pretended ordinarie curing of possessions now whatsoeuer , effected by an onely bare entreating word , prolated and vented abroad in the ayre with a vanishing sound as before ; for so , some magicall inchauntment should lie secretly lurking in the only bare syllables and words pronounced , which were monstrous absurd to imagine : but this your pretended ordinarie curing of possessions now , it must also be primarilie , and efficientlie accomplished by some supernaturall power concurring also therewith , and inabling that selfe-same intreating word , to the admirable effecting of such a miraculous worke . For notwithstanding those your different termes of commaunding and intreating ; that supereminent power which effecteth the businesse , is euer but one and the same . And therefore , howsoeuer the actuall possession of diuels be ioyntlie recorded with those naturall diseases , which are onlie to be cured by meere natural medicines : yet neyther are they a ioynt ordinarie disease , nor of like perpetuall continuance ; no more than Satan himselfe may therefore be ●aid to be of like holinesse with other the sonnes of God , because he is ioyntly recorded among the sonnes of God : and therefore notwithstanding the ioynt recording of this one , with those naturall diseases which are now to be cured by onely meere naturall meanes : that supernaturall curing of the precedent and subsequent possessions whatsoeuer , it was then , and is now ( if anie such be ) euen equallie and proportionablie most admirable , straunge and miraculous . Moreouer , if the pretended possession of diuels whatsoeuer , must therefore be now deemed but a meere naturall maladie , and only because it is ioyntlie recorded among those other diseases of men which are meerely naturall , a thing to too absurde and senceles : then surely ( besides that you do therein directly crosse your former speech , where you make it a supernaturall maladie ) the curing of possessions now whatsoeuer , must needes be as meerely naturall , as the ordinarie curing of all other the naturall diseases recorded therewith . And so by consequence your prayers and fastings they are now but meere naturall medicines , no lesse naturally effectual for the ordinarie curing of people possessed with diuels ; then anie other physicall receits whatsoeuer , for the ordinarie curing of meere naturall diseases , which were meerelie absurde to imagine , but most palpable grosse to auouch . Otherwaies , if the possession of diuels whatsoeuer , be ( as your self doth els where affirme ) a supernaturall disease , and the remedie also thereof , namely , praier and fasting , a supernaturall remedie : then surely the curing of such possessions ( whensoeuer , and by whomsoeuer effected ) it also must needs be supernaturall , straunge and miraculous , for a like cause argueth a like effect . And so by consequence , the working of miracles must still be continued in the Churches of Christ : an opinion directlie opposite to the approued iudgements of all men . For all doe vniformely auouch , and very confidently conclude in one , that the working of miracles was only but a temporary priuiledge particularly bestowed on some , and that also , for those two former respects : namely , the declaration of Christs deitie , and confirmation of his glorious Gospell , as in our sixt , ninth and tenth Dialogues , hath beene shewed at large . Exorcistes . Howsoeuer principallie for those two former respectes , there were in the dayes of Christ an essentiall possession of Diuels , and other diseases : yet were there some other cause or causes besides , especiallie the outragious sinnes of people , the which also our Sauiour Christ ( in curing the parties possessed ) doth eftsoones admonish them of , as wee shewed before . Howbeit , the selfesame sinnes doe now remaine among men , in these dayes of the Gospell : and therefore also the selfesame essentiall possessions . Orthodoxus . That there were essentiall possessions eyther then or now , we haue euer denied : and your selfe shal neuer be able to proue the same , before you haue fullie disproued the seuerall reasons put downe in our second , third , fourth and fift Dialogues concerning those speciall points . Notwithstanding all this , if ( by the way ) the same should be graunted , which ( by sway of argument ) would neuer be gayned : yet were there no sequele at all in your argument . For ( besides that the same is your old accustomed suresbie , a posse ad esse ) you doe reason absurdlie and fondlie in reasoning thus . The like sinnes doe still remaine among men in these dayes of the Gospell : therefore also , the like essentiall possessions . Surelie you shall neuer be able to make vs beleeue that this consequent is currant : vnlesse you can soundlie perswade vs before hand , that the vnmatchable God hath ( by some matchable couenant ) concluded couertlie with Exorcistes himselfe , to make the execution of any his wonderfull iudgements inflicted on sinners , euerie way proportionable and suteable to Exorcistes his phantasticall and itching conceit . For wee haue shewed before , that the Lord did not purposelie inflict that extraordinarie iudgement vpon men for their sinnes : and your quoted Scriptures they proue no such matter , as wee told you also before . If notwithstanding all this , you wil needs haue your sequele canonized currant ; then how answere you this ? The like sinnes do remaine among men now a dayes , which were heretofore found in the dayes of Noah : therefore , there is now also the like ineuitable floud of water , that then drowned the world . Exorcistes . That followeth not . For the Lord God ( by a perpetuall couenant ) hath put a finall end to the like floud of water for euer : and sealed that selfesame couenant with a perpetuall signe . Orthodoxus . Euen so hath our Sauiour Christ ( by a solemne perpetuall promise as it were ) put a finall end to the actuall possession of diuels : and sealed vp that selfesame promise by a perpetuall signe , I meane his death and resurrection , as in our sixt and seauenth Dialogues appeareth . But goe to then , how answere you this ? The selfe same sins remaine at this day , which were erst to be seene in Sodome and Gomorrah : therefore also the selfesame iudgement of Brimstone , and fire from heauen . Or this , there is one and the selfesame deriding of the Prophets and seruants of God , which was in the dayes of Elisha : therefore there is one , and the selfesame deuouring with Beares . Or this , there is the selfesame prophanenes now , which was erst in Samaria : therfore the like feareful destruction by Lyons . Or this , There are as bribing companions now in these dayes , as euer was Gehazi himselfe : therefore there is now the like leprous vengeance on them , that was erst on Gehazi himselfe . Goe to now Exorcistes , what say you to these and the like exceptions against that your precedent inuincible argument ? Exorcistes . These were euery of them , extraordinarie iudgements . Orthodoxus . And what one liuing man but your selfe alone , was euer so impudent as once to auouch : that the possession of diuels whatsoeuer , is an ordinarie iudgement of God ? Exorcistes . Well sir , how extraordinarie iudgements soeuer , the Lord God notwithstanding ( if it seemeth him good ) hee may euen now ( in these dayes of the Gospell ) inflict any one of them all vpon Sinners . Orthodoxus . Oh sir , recall home your wits I beseech you . I haue told you ofttimes before , and must now tell you againe , that the question is not what God may doe : but what hee now doth in these dayes of the Gospell . We verie confidently affirme that the Lord now in these dayes of the Gospell , doth not afflict any person , by an actuall possession of diuels , because the two onlie ends of that wonderfull iudgement , are long since determined : your answere thereunto is euermore but one and the same , namelie the Lord may doe it , a sillie poore answere God knowes . And thus in all your disputations ( when wee once come to the verie period or point of the question ) you are euen forciblie constrained to continue ( as before ) your circular motion : from a bare may be , to the being of things . Exorcistes . In deed sir , if it were certainely true , that men heretofore had bin only possest for those two former respects : I would then ( without further contradiction ) ioyne fullie with you in this speciall point . Howbeit , very certaine it is that they were also possest for outragious sinnes . Now such sinnes are still remayning with men : therefore also such essentiall possessions . Orthodoxus . Had possessions bin onlie for those two former respects : you would then ( you confesse ) haue freely consented vnto vs. Howbeit they were also ( you say ) for sinne . Now surely ( if words could carrie the matter away ) you would make a notable Captaine to keepe an hold ; for sure they were to be wel laden with words . Neyther will you euer giue out , before your braines be beaten about your eares : but still forsooth they were possessed for sinne . Howbeit this Cuckoe-like melodie hath beene so oft in your mouth : that it beginneth now to wax very stale for want of varietie . Notwithstanding all this , we need not be curious for answere herein ; if wee please to accept of your curteous offer concerning your ioyning with vs in this point . For that the possession of diuels was generallie for those two former respects : your owne selfe haue confessed before . That the same also was purposelie inflicted for sinne , the impregnable proofe thereof , doth as yet haerere in calamo , cleaue fast to your quill : and we haue sufficiently declared the contrarie a little before . Exorcistes . Yes sir , there were essentiall possessions of Diuels , before the comming of Christ. But such possessions could not possiblie be then for the declaration of Christ his Deitie , it being not then manifested to the world in the flesh : and therefore those possessions must necessarilie be then inflicted vpon men for their sinnes . Orthodoxus . There were neuer essentiall possessions of Diuels , either before , or after the comming of Christ , as in our second , third , and fourth Dialogue appeareth . Yea , and this we further auouch for the purpose in hand , that there were no actuall possessions at all ( for any long time especallie ) before the comming of Christ , as we haue sufficiently shewed before , and your quotations of Scripture conclude not your cause : especiallie that in the Acts. Vnlesse happily you would haue vs imagine that the presumptuous practise of the seauen sonnes of Sheua , and this your preposterous attempt did euery of them proceed from one and the selfesame ground , and tended ioyntly to one and the selfesame purpose . Both because they were neuer authenticallie furnisht with a powerfull authoritie from Christ , to mannage throughlie their preposterous pretences : and for that also they felt then , and your selfe feele now ( in a fearefull experience ) euen but one and the selfe-same effect . Namelie , their adiured Demoniake outragiously running on them , and rending their carkasses : your coniured patient verie fiercelie returning on you in discouering his cosinage , to the cracking of your credit for euer , as touching your exquisite skill in the Cabalisticall craft : inso much as they , & you also your selfe were driuen out a dores all naked and wounded . Touching the peoples discerning of possessions whatsoeuer , by any the supposed signes thereof , we haue answered fullie before : and doe here very confidently conclude , that this your pretended possession in Sommers ( if the same was no cosinage at all concerning your selfe ) it was vndoubtedly a meere illusion of Satan at least . Exorcistes . Nay sir , that ( I assure you ) is vtterly impossible . Because then not only our eyes , but the rest of our senses ( our tasting only excepted ) they were all deceiued . For very certaine it is , that my selfe with some hundred and fiftie besides at the least : we saw , we heard , we smelt , and we handled very strange and impossible accidents , I assure you . Orthodoxus . Your assurance herein , is not worth one rush . For if those your pretended admirable accidents , were ( indeede and in truth ) so straunge and impossible as you beare vs in hand : how then could your selfe , or any one of those hundred and fiftie eyther see , or heare , or smell , or handle them at all ? Sith it is certainely sure that your corporall senses : they could not possiblie comprehend any such supernaturall , strannge or impossible matters . Besides all this , it is not impossible that the rest of your senses ( as well as your eyes ) might all be deluded by meanes of some deceiueable notions , at that instant arising from some deceiueable obiects , apprehended forthwith in the imaginatiue facultie , and disordering the iudgement : as in our second , fourth and fift Dialogues is largely declared . Brieflie you your owne selfe , doe else where very confidentlie auouch for infallible truth , that diuels ( in very deed ) will vndoubtedly seeme to doe some things in an outward shew : when as ( in truth ) they effect no such matters at all . And therefore trust not ( I aduise you ) your naturall senses too farre , in discerning of diuels themselues , or of any their supernaturall actions : least ( in the end ) you be inforced with open shame to acknowledge your naturall follie . The rest is fullie answered before . And therefore to conclude this point ; I beseech you beware , lest ( while with such a setled pertinacie you be drawen to denie the possibilitie of Satans illusions in those your pretended essentiall possessions ) you doe not both purposelie delude your poore ignorant Reader , and preposterouslie procure ( at vnwares ) such strong and such fearefull illusions vpon your owne soule , as may make you to beleeue erronious lies , and to repose your whole felicitie and pleasure in all vnrighteousnes : Loe Exorcistes , this is the worst I wish you , and this is the best I can doe for you . And thus much in effect for a summarie answere , concerning the supposed essentiall possession of those your eight pretended Demoniakes , set downe at large in your second Narration . Lycanthropus . Surely sir , this may suffice any reasonable man not partiallie wedde to his proper conceit . Pneumatomachus . A reasonable man say you ? Let him be reasonable or vnreasonable : hee shall neuer be able with any sound or substantiall reason to answere the same . Phylologus . Very true as you say : but what saith Exorcistes vnto it . Exorcistes . I say they were all essentiallie possessed of Satan : and your selues haue not hitherto proued the contrarie . Phisiologus . You say they were all essentiallie possessed , and we haue not hitherto proued the contrarie : a proper Disputer no doubt . You must take libertie to pester the Church with your idle affirmatiue positions : and then put vs ( against all order of learning ) to proue the negatiue part , or els forsooth ( because your mastership saith it ) your Cabalistical conceits must needs be canonized currant . No , no Exorcistes , you are not yet come to that credit in the schooles of the Prophets , that whatsoeuer your selfe shall but barelie report , the same ( without all peraduenture ) must be deemed an authentical oracle . And therefore affoord vs some sounder arguments to proue the essentiall possessions of spirits and diuels : or presently giue ouer the conference . Exorcistes . How slenderlie soeuer you recken of those my precedent reasons : I haue such an apparant confirmation of that which I hold concerning these matters , as your selfe shall neuer be able to contradict . Namely , a very straunge and vnwonted experiment , from a poore Boy at Northwich in Cheshire ; euen now ( at this present ) essentiallie possessed of Satan . Orthodoxus . Yea , but how are you certaine the Boy is ( in deed and in truth ) essentially possessed of Satan ? Exorcistes . Why sir , I my selfe haue beene there sith he was so possessed , to take a circumspect view of his fearefull fits : and doe plainely perceiue ( by his supernaturall actions and passions ) that he is ( in verie deed ) essentiallie possessed of some spirit or diuell at the least . Orthodoxus . So were you with him also ( as some doe crediblie auouch ) immediatlie before he fel into these his supposed fittes : and might therfore ( for any thing known to the cōtrary ) be confederate with himselfe or some others , concerning those his cosoning courses . But be it supposed you neuer saw him before , and then tell vs how you dare so confidently conclude from those his supposed actions , an essentiall possession of some spirit or diuell : sith diuels ( you know ) are such spirituall and inuisible substances , as may not possiblie be discerned by any corporall sense . Exorcistes . Why sir ? his supernaturall actions do plainely demonstrate the same to all the world . Orthodoxus . Rehearse some few of those his supposed supernaturall actions I pray you . Exorcistes . I will. First he continuallie waggeth his head without anie intermission at all . Orthodoxus . So doth the palsie sicke patient , as we may see by daylie experience : and ( which more is ) whereas the palsie-sicke hath no intermission at all : that your pretended Demoniake , hee onelie waggeth the head in the day time and when people are present , howbeit in the night time he sleepes very quietlie as his owne mother reporteth . And therefore if an only bare wagging of the head doth necessarilie argue an essentiall possession : then euery palsie sicke patient that waggeth the head , hee also is essentiallie possessed of Satan . Howbeit sir ? we also our selues haue seene this your supposed Demoniake as well as your selfe : but could not perceiue in him any such supernaturall actions or passions , as you boldlie report vpon your bare credit . Besides that , if the onlie bare wagging of the head must necessarilie conclude a supernaturall action : then euery little childe that playeth wag-wanton , it also effecteth some supernaturall action . Moreouer this one and the rest of those your pretended Demoniakes , they were and are commonlie ouertaken with those their supposed supernaturall fits , when they are layd on their bedde , and closelie vnder a couerlid : by which meanes they may the more easilie wagge their heads , or worke any their pretended actions , and so likewise the sooner deceiue the sillie beholders . Who being wholie taken vp before with a deepe impression of some supposed essentiall possession : were thereby so fearefullie forestalled in iudgement , as they could not prouidently behold nor aduisedlie consider the manner of the Demoniakes working . And therefore this wagging of the head , it is no such supernaturall action , as may vndoubtedlie conclude an essentiall possession . Exorcistes . But sir ? besides this extraordinary wagging of the head , he is also of a supernaturall strength . Orthodoxus . No such supernaturall strength was apparant to vs , being present with him ( I assure you ) in the very extremitie , or middest of those his pretended fits . For the one of vs did easily hold his head , his shoulders , and all the other parts of his bodie from mouing at all , yea , and this also euen in despight of the boy himselfe , or of any supposed Diuell inherent within him : and therefore this supernaturall strength , is rather supposed and suggested by your selfe and your fauourites , then any waies soundly prooued , or but probablie demonstrated to vs. Exorcistes . Besides all this , hee was vndoubtedly of a supernaturall knowledge : for if two or three had suddenly come into the parlour where he lay , with seuerall bookes of sundrie matters hid close in their hats : hee could tell which of them had the holie Bible of God in his hat , and at him he would catch and snatch , letting all the prophane bookes passe quietly by him without any such stirre at all . Orthodoxus . So could Bankes his blacke horse very sensiblie demonstrate what money some had in his purse , with sundrie other trickes more admirable then this by much : and yet not possessed at all with a Diuell . So a blind man ( but casting his staffe at all aduenture ) may happely at some time to kill a Crow : and yet neither indued with supernaturall knowledge , nor possest with a Diuell in the doing thereof . So likewise , a blindfolded lubber playing at blindman buzz , may happely ( by skuffling vp and downe in the house ) to light vpon one and the selfe same person for two or three times together : and yet not assisted therein at all with any supernaturall knowledge , or led thereunto by any the extraordinarie directions of either Spirit or Diuell . Briefly , so likewise a little yong child playing at handie dandie , may happely ( for three or foure times together ) to make choise of that hand wherein the pin or the point is placed : and all this ( I hope ) without any supernaturall knowledge at all . And therefore it is very absurd that your selfe ( from any such action as stands only vpon hap and hap hazard ) should so confidently conclude a supernaturall knowledge , and so ( by consequence ) an essentiall possession of either Spirit or Diuell . Besides that , how confidently soeuer you report this point of chusing the Bible before any other booke else : there bee some of good credit , and such also as fauour your cause ( so farre forth especially as they perceiue not as yet the contrarie truth ) who doe confidently report that in deede and in truth , this your supposed Demoniake did so much as you say for once or twice : but that at some other times againe hee had failed grosly therein : and therefore this tricke of hap-hazard , is no such certaine signe , as may vndoubtedly conclude an essentiall possession , in that your pretended poore patient . I told you a little before ( if you haue not forgotten ) that ( whensoeuer you hapned afresh vpon some other such new-found Demoniake ) we then should haue some other new signes of this your supposed essentiall possession to make your game hit : and now I perceiue it is growing very fast towards such a pretended period . For behold , wee haue here now ( in this your newly pretended Demoniake ) two other essentiall signes forsooth of an essentiall possession : namely , the wagging of the head : and the playing at handie dandie . Alas Exorcistes , though your conscience trembleth not , yet me thinkes your very face should blush for shame , in reporting these trifling toyes for true and infallible tokens of an essentiall possession of some one Diuell or other , inherently couching within the very bodie of this your new-found Demoniake . Exorcistes . But sir , besides all this the boy ( I assure you ) he is ( for the whole time of his fearefull fits ) so senselesse in euery part , as he neither seeth , nor heareth , nor speaketh , nor feeleth : and therefore essentially possest with a Diuell . Orthodoxus . How know you for certaine , that hee is ( in deede and in truth ) so senselesse , as you beare vs in hand ? You are able ( I confesse ) to know when your selfe neither seeth , nor heareth , nor speaketh , nor feeleth : but that you should ( in like manner ) discerne as soundly of any such defect of sense in another , it is much more ( I beleeue ) than you are able to demonstrate truely vnto vs. For be it supposed , that ( for the whole time of those his pretended fits ) there is in him no vse of his senses in any outward appearance to men : doth it follow necessarilie , that therefore there is within him also no true habite of sense at all ? that is more ( I beleeue ) then you may truly auouch . Sith a man in a traunce may seeme ( in all outward appearance ) as though he were vtterly depriued of sense : when yet still he retaineth soundly an habite of sense , though ( for a season ) he wanteth the vse and practise thereof . Exorcistes . Sir , the very instance you giue , doth cleerely illustrate the infallible truth of that which I tell you . For euen as a man in a trance may seeme ( in all outward appearance ) as if he were sensles : so doth this poore boy ( I assure you ) in euery of those his fearefull fits : and therefore he is essentially possest with a Diuell . Orthodoxus . That followeth fayre and farre off : yea and ( by as good reason ) you may likewise very boldlie conclude , that the man in a traunce is also possest with a spirit or Diuell : because ( in all outward appearance ) he seemeth no lesse sensles then this your pretended Demoniake . But ( by the way ) be it here graunted freely vnto you , that an vndoubted true senselesnesse doth argue ( in deed ) an essentiall possession : yet are you not able to demonstrate truely vnto vs , that the boy at Northwich , is ( in those his pretended fittes ) vndoubtedlie and truly so senslesse as you beare vs in hand , but that ( howsoeuer it seemed in outward appearance ) he both sawe and heard , and spake , and felt , as may very probablie be gathered thus . First , that he sensiblie heard it is very apparant , in as much as my selfe but wishing ( in his presence ) a sight of his vrine , and being told by his parents , that the vrine which he first made in the morning was newly cast forth , but yet ( said they ) if you stay any time , you may happilie haue some from him afresh before it bee long : within a while after , such meanes was made by the boy ( notwithstanding he was then in the extremitie of his fit ) as I had forthwith his vrine ( forsooth ) in no lesse orderly a manner , then if he had been in his perfect estate , which argueth plainely , that either his mother she had an extraordinarie reuelation concerning the fit time for affoording his vrine vnto her : or that the boy himselfe ( hauing heard before my motion concerning that matter ) did make such meanes as ( notwithstanding that his said fit ) his mother very orderly receiued his vrine without any spilling at all in the bed , and therefore this concludeth no senselesse condition , but rather the contrarie . Againe , that he sensiblie sawe at that present , we proue it thus : because ( besides the often casting of his eyes vpon vs at sundrie times ) when his sister also came to his bed side in a foule or sluttish coate , and was therefore rebuked sharpelie of her mother : the boy ( both seeing his sisters sluttishnes , and hearing his mothers rebukes ) hee laughed heartilie thereat . And thereupon , the mother being tolde by the one of vs there , that the boy ( it should seeme ) he was not so sensllesse as they would beare vs in hand , her answer was this : namely , that the shrewd boy , he would oftentimes laugh in his fittes at many such knaueries : which argueth in him no such sensles condition as your selfe would pretend . Againe , the Boy being kept ( for tenne dayes together ) in the Lord Bishop of Chester his pallace , and secretlie watched by some of his seruants , to spie forth his counterfeit carriage if any such were : he told his mother so much when hee was returned home ( as she confesseth her selfe ) and how the Bishops men stood peeping at him through the chinkes of the dore to spie forth his practises . But mother ( saith he ) I saw them full well , and was also as craftie as they : which argueth no sensles condition at all . Againe , that he also ( at that present ) very sensiblie felt , may thus be prooued . Namely , for that the one of vs holding him fast perforce ( as we told you before ) he not onlie endeuoured to preuent our sayd purpose , but when hee perceiued himselfe to be conquered in despite of his teeth , he forthwith roared and cryed out : which argueth plainely that he sensiblie heard , and saw and felt ; yea , and that he might also be made to speake ( as appeares by his crying ) if he were well coniured a while with a three corded whippe . And therefore for any thing hitherto heard , this your new-found Demoniake , hee was not so sensles , as your selfe would senselesly beare vs in hand . Exorcistes . But sir , hee spake many wonderfull things in euery of his traunces , yea such and so straunge ( I assure you ) as could not possiblie be vttered forth by one of his yeares , without some supernaturall direction of eyther spirit or diuell at the least . Orthodoxus . We heard not any such speeches at all at our being there with him . Exorcistes . Very true as you say . Howbeit at sundrie other times hee vttered many : al which were penned downe from his mouth by sundrie persons , and some of them also verie graue and godlie Preachers , as may plainely be seene in many sheetes of paper , wherein they are all very carefullie recorded . Orthodoxus . Might not those graue and godly Preachers haue beene better imployed in some more profitable studie for the glorie of God , and the good of his Church : but that they must bee wholie taken vp many houres and dayes together about such trifling toyes , and become forsooth the publike notaries to a paltrie boy , or rather ( if you please ) to some supposed diuell inherently and essentiallie in him ? Wee knowe not what account they themselues should possiblie make of so fruitlesse a course : howbeit , wee thinke ( for our owne parts ) that they might haue beene better imployed by much . Exorcistes . What your selfe doe happily imagine thereof , it makes no great matter . Surely ( for mine owne part ) I am fullie perswaded that the Lord hath purposelie raysed vp , and appointed this Boy to lay open the truth of these mysticall matters , which hitherto haue beene hidden from many . Orthodoxus . Fie , fie Exorcistes , doe you not tremble to vtter such an vngodlie and blasphemous conceit of your owne ? Howsoeuer I haue hitherto spared your person , and purposely couered your wants with the mantell of loue : yet surely I should fearefullie sinne against my inlightned conscience , and very grieuouslie offend my gratious God , if ( as heretofore ) I should still forbeare to reproue very sharpelie your grosse and palpable wickednesse . You are fullie perswaded ( you saie ) that the Lord hath purposelie raysed vp , and appointed this boy to lay open the truth of these mysticall matters , which hitherto haue bin hidden from manie . I pray you consider well what you say : and ( out of your better thoughts ) doe tell mee I beseech you , where , and from whome we are now to expect the reuelation of truths whatsoeuer ? Know you not who it is that the father ( in these last dayes ) hath finallie appointed to reueale , and to speake all truthes to his Church ? What man ? will you then forsake the fountaine of liuing waters for the reuelation of truthes ; and runne to such filthie puddles of your owne deuising , as are able to hold no water at all ? Will you leaue the law , and the testimonies , and trot after a blind and a trothlesse lad for the reuelation of these hidden truthes ? will you withdraw your selfe from that holy oyntment , whose onelie office it is to lead into all truth whatsoeuer : and hunt after a supposed wicked spirit in a graceles and sensles boy ? Will you returne from the author of truth ; to the author of lyes ? from the holy ministrie of God ; to an extraordinarie ministerie of the diuel and his diuellish instrument ? In the name of God doe presentlie humble your soule at the fearefull remembrance of this your horrible and fearefull condition . Pray earnestlie to God , that ( if it be possible ) this blasphemous thought of your heart may be forgiuen you when the time of refreshing commeth . What great blasphemie is this against our Lord Iesus the Churches sole Prophet ? For the onlie testimonie of Iesus , is that spirit of Prophecie , whereupon wee must soundly relie for the reuelation of all truthes whatsoeuer . What intollerable iniurie is this to the office of his holy spirit : who alone must bring to our remembrance whatsoeuer the Lord Iesus hath spoken before ? What a fearefull checke giueth this blasphemous speech of yours , to the ordinarie ministerie of Christ , so singularly graced , and so notablie qualified with sundrie giftes from aboue , for the manifestation of all truthes whatsoeuer , to the end of the world ? Yea ( besides these your sundrie and intolerable blasphemies ) what a deadlie blow haue you giuen your owne selfe , and your fellow-laborers : as though that might be made knowen to the world by the ministerie of diuels : which could not , nor cannot possiblie be found forth by the Lord Iesus his ordinance . A very dangerous conceit , and flat opposite ( I assure you ) to our Sauiour himselfe ; who saith , they haue Moses & the Prophets , let them heare them . That wee should therefore expect reue●ations of truthes from any other meanes els , was neuer taught from heauen , but from hell : yea , euen out of the lying mouth of that damned rich glutton : who ( reiecting the reuelations of the word ) did say vnto Abraham , that if one should arise from the dead , they would vndoubtedly beleeue and be saued . Behold here the infernall author of that your vile and fearefull conceit : and be forthwith ashamed of such a tutor . The Lord open your eyes , and instruct you better , that so you may be enabled hereafter to deuide the word more truelie ; and to shew your selfe a more sound and substantiall teacher of truth . For consider ( I beseech you ) how harshlie this blasphemous speech of yours would sound in the verie eares of your prophanest hearers : namelie , if you should say thus vnto them . Good people be not troubled I pray you , with any your owne ignorance concerning these hidden truthes which wee intimate to you , and which are now in question among vs. For be you well assured , that this truth which hitherto hath bin hidden from manie , it shall now ( notwithstanding ) very shortly be manifested vnto you by such a corrupt boy , or rather ( if you will ) by some diuell in the boy at the least . Were not this pockie good stuffe ( think you ) to pester your Pulpit withall ? And yet this ( in effect ) is euen the very same which you affoord vnto vs , frō that your former most filthie conceit . Hauing thus ( in some sort ) discharged my conscience by giuing you admonition in time : doe you now produce better arguments to proue your supposed essentiall possessions of spirits and diuels , or els doe forthwith giue ouer the field for shame . Exorcistes . Why sir , I dispossest them all by prayer and fasting : therefore they were all essentiallie possessed . Physiologus . What man ? are you quite spent vp , concerning the pretended essentiall possessions of those your eight Demoniakes : that you are now ( like a steale-counter ) thus couertly creeping vnto their supposed dispossessions by prayer and fasting ? Surely sir , if ( while we be but in dealing spare blowes the one with the other ) you begin ( like a cowardlie crauen ) so soone to set vp the heckle : it is to be feared , you will neuer hold out when once we come to the deadly fight . Exorcistes . Yes , yes , I warrant you feare it not . For neither is my cause so crasie , that I neede to feare your encounter : nor my courage so cowardly , as that I will euer fight crauen , be the bickering neuer so sharpe . Phyfiologus . Well said Exorcistes , when the cause it selfe becomes desperate : then well fare a valourous heart : howbeit , it were much better ( in my simple conceite ) to yeeld vp the field by a faire and a friendly perswasion , then ( in a foole-hardie or humorous course ) to continue a desperate fight , till you receiue a deadly foyle . Lycanthropus . Surely Exorcistes , howsoeuer you braue it in words , it were better the controuersie were brought to an issue : because the faster you runne , the further you range , and the more fiercelie you fight , the more feeble you growe : yea , all men may plainely perceiue , that ( howsoeuer you prate ) you will neuer preuaile . Exorcistes . Tush man , feare you not that . Philologus . Nay , feare that feare will , we feare not at all . Exorcistes . Neither yet I , I assure you . Orthodoxus . Well then Exorcistes , hauing said what possiblie you can concerning your first distribution , I meane the supposed essentiall possessions of those your eight pretended Demoniakes : let vs now ( for one houre or two ) goe take the fresh aire , and then reuiue our skirmish afresh , concerning your second distribution , I meane your dispossessing of those eight , by your prayer and fasting . Exorcistes . I doe willingly yeeld to your motion . The end of the first Dialogue . The second Dialogue . THE ARGVMENT . Whether this fresh encounter ( containing an hotch-potch of matters confusedly shuffled together ) hath found a better successe , concerning the pretended Dispossession of Diuels by prayer and fasting : then any the precedent particulars , propounded at large in those our former Discourses ? The speakers names . PHILOLOGVS . LYCANTHROPVS . PNEVMATOMACHVS . PHYSIOLOGVS . ORTHODOXVS . EXORCISTES . Orthodoxus . THis pleasant fresh ayre ( I assure you ) hath well refreshed our feeble spirits : and therefore , that we protract no further time , doe tell vs directly Exorcistes ▪ what you say now to your falslie pretended Dispossession of Diuels by Prayer and Fasting ? Exorcistes . Sir , hauing sufficiently proued , that the eight persons we speake of , were euery of them essentiallie possest by the Diuell , yea , and this also , with such vnanswerable and inuincible arguments , as may fully perswade an indifferent Reader , there needes no further labour herein . Nnotwithstanding , because that which makes for the proofe of their Dispossession tendeth directlie to the further confirmation of that their said essentiall possession , I am therefore readie with the like inuincible reasons to deale in that poynt if you please . Orthodoxus . It pleaseth vs passing well : and the sounder you deale , the better we like it , and the sooner we shall make an ende . As for your sufficient prouing of that which you falslie pretend : let the indifferent Reader determine . In the meane time , because you brag beyond measure of your vnanswerable , and inuincible arguments to mannage your matters withall ; we will therefore the more exactly examine them seuerally , to make present triall of that their pretended force . And whereas you seeke to shelter all those your falslie pretended Patients , vnder an holie couerture of the parties dispossessed in Scripture , and by such a deuice would seeme to soare aloft in the clowdes , before you be feathered fleg , to flie at so loftie a pitch : this therefore wee must tell you , or euer we enter the combat , that the holie Scriptures themselues wil not yeeld their holie protection , to so paltrie a cause . And therefore that which we haue hitherto spoken against your falslie pretended essentiall possessions , may fullie suffice to answere the whole , because where there was no true possession , there can be no dispossession in truth : yet , because the finall ouerthrow of these your pretended dispossessions , doth more fully destroy your falslie supposed essentiall possessions , we are also here readie to encounter your vttermost force . Pretermitting therefore all those your falslie pretended signes of dispossession from sacred Scripture , as also your intolerable prophanation thereof by your fond applications : doe presentlie proceede in propounding vnto vs your arguments . Exorcistes . I will. First , there were in euery of our Demoniakes those selfesame signes or notes of dispossession , precedent and subsequent , which wee reade of in the Scripture Demoniakes : and therefore there was in euery of them the selfesame dispossession no doubt . Orthodoxus . If there were no doubt in the matter at al : it were vndoubtedly a meere madnes for any to impugne the same . Howbeit , thus we answer your argument . There were not in those your pretended Demoniakes , the selfesame signes or notes precedent and subsequent : therefore not the selfesame vndoubted dispossessions . That there were not the selfesame signes or notes , I proue it thus . First , those signes or notes in the Scripture Demoniakes , they were vndoubted effects of their dispossessions : the signes or notes in those your pretended Demoniakes , they were in truth but counterfeit cousonages , as themselues haue freely confessed vpon their oathes . Furthermore , those signes or effects which wee finde in the Scripture Demoniakes , they were sensibly performed to the view of the beholders eye : the other in those your pretended Demoniakes , they were not so by your owne confession . Againe , howsoeuer those signes or notes in Scripture Demoniakes , were the vndoubted effects of dispossessions then , and so to be taken , because they are recorded for such by the blessed Euangelist , who could not erre in so recording the same : those your falsely pretended signes , they are but the vnruly reports of your lying pen , directed therein by a deceitfull heart : yea , they bee such signes ( Master Darell affirmeth ) as men may be deeply deceiued in discerning thereof . Besides that , those selfesame effects in the Scripture Demoniakes then , they cannot so concludently proue dispossessions now : because the like effects doe eftsoones also arise from meere naturall causes , and corporall diseases , as our seauenth Dialogue declareth at large . And therefore if those selfesame effects then , must necessarily bee made the vndoubted true signes of dispossessions now : then , wheresoeuer is the like rending and tearing , crying aloude , and leauing for dead , there is also the like essential dispossession of Diuels , which were to too absurd to imagine . Briefly , your good friend Master Darell , he doth confidently conclude a dispossession of Diuels , where no such signes are apparant : and therefore those your pretended signes precedent and subsequent , they doe not necessarily conclude an essentiall dispossession of Diuels . Exorcistes . Oh yes sir , for besides those Scripture signes , I haue ( in my proper experience ) eftsoones obserued in the dispossession of some certaine Demoniakes , a very sensible seeing , or feeling of some thing going out of their bodies like to a Mouse , an Vrchin , a Toade , a Bull , a foule blacke man , a Dog , and such like : and therefore there is vndoubtedly an essentiall dispossession of Diuels . Orthodoxus . What man ? are you wearie alreadie of those your Canonicall notes of dispossessions , that you are fled so soone to those your owne experimented apocryphall signes or effects ? Surely it should seeme your force is but weake . Notwithstanding , howsoeuer you say you haue eftsoones obserued such things in your owne experience : very certaine it is , that not your owne selfe , but those your counterfeite Patients rather ( if any at all ) they alone experimented some such supposed sensible seeings , and feelings of some thing going out of their bodies : and therefore it is very vntrue to say that you your owne selfe obserued the same in your proper experience . Besides that , Master Darell ( your good friend ) doth flatlie affirme , that the Spirits themselues , they neither were , nor continued with those his pretended Demoniakes , in any such sensible bodies , as you say here you haue eftsoones obserued in sundrie of them : and therefore impossible there should be any such sensible seeing or feeling of substances proceeding foorth from them , as you beare vs in hand . For howsoeuer you seeme to qualifie your former speech from the Spirit his supposed operation in the present procuring of some such sensible matters in shew , at the very instant of their seuerall dispossessions : that is ouer childish a conceit , to perswade any reasonable man , hauing especially his eyes in his head . For the Spirits , they could not by any their supposed operations whatsoeuer , procure such sensible things , as might be sensiblie seene , or palpablie felt of any whosoeuer : as in our second , third , fourth , and fift Dialogues is shewed at large . Exorcistes . Yea , but besides all this , I haue ( by my proper experience ) obserued eftsoones in sundrie Demoniakes , a vomiting immediatly before the egresse of the Spirit , prognosticating plainlie vnto vs , his imminent essentiall dispossession : and therefore there is vndoubtedly an essentiall dispossession of Diuels . Orthodoxus . If this your new-coyned Prognostication , had ( indeede ) been printed with priuiledge , wee might ( by the warrant thereof ) not onely bee perswaded of the very trueth of that which you prate : but withall , we might ( by vertue thereof ) very boldly auouch , that euery Gormandizing belli-god , and surfetting Swil-boule ( so oft as they happen to spue ) are essentially dispossest , of one Diuell at the least . Yea , and so much more likely than the other you speake of , by how much those your pretended Demoniakes spitting vp but a little quantity of choler or phlegme ( as your selfe do report ) and that also with very great labour : these drunken Epicures , they doe spue forth the Spirits by whole pottles at once , and that with a trice . Besides that , if vomiting ( forsooth ) be an vndoubted true signe of essentiall dispossessions : it is very probable that men may mightily further the essential dispossessing of diuels , by procuring the possessed to vomite forthwith . Brieflie the scriptures , they make no mention at all of these your apocryphall signes of essentiall dispossessions : and therefore they are no certaine signes of any such matter , but must ( saith good M. Darel ) be regarded of all men accordingly . Namely , they must ( in deed and in truth ) be deemed no better then the dreaming dotages of some phantasticall or idle braine : howsoeuer you your selfe ( being destitute of true scripture signes to 〈◊〉 port your purpose in hand ) doe make them the vndoubted true signes of Thomas Darling his dispossession . And therefore propound better arguments then these : or put an end to your pratling discourse for shame . Exorcistes . Why sir , we vsed prayer and fasting in such proper termes , and to such speciall end , I meane to their essentiall dispossessions , and the same was forthwith effectuall ; for the Lord , he vndoubtedly heard vs , and wee saw the very worke it selfe accomplished according to our owne desires : therefore there is now , vndoubtedly an essentiall dispossession of diuels . Orthodoxus . If you so stricktly tyed your selfe to some set and appointed termes for such purpose as you pretend , it seemes then ( by the purporte of your speech ) that you rather coniured the diuell from those your Demoniakes , then entreated the Lord to cast them out : and then how can you from thence so confidently conclude that your prayer and fasting was effectuallie heard of the Lord ? For this question may iustlie arise from your speech : Namely , whether the powerfull efficacie of those your charming tearmes , had simplie and onelie their relation to God alone : or to God and the diuell together ? If simplie , and onlie to God alone , then you doe therein directlie affirme , that God respected rather the forme , then the faith ; rather the termes then the truth of your prayer . And therein withall , you doe implicatiuely put downe the principall cause why the rest of the Preachers ( notwithstanding their often attempts by feruent prayer ) could not possiblie expell William Sommer his combersome diuell as well as your selfe : namely for that they wanted euerie of them , those terrible termes which would haue striken it dead . Notwithstanding this crosseth Master Darel very shrewdlie ouer the thumbes , who telleth vs plainely that the dispossession of Satan is so ordinarie and so easie a matter , as it may be effected of any , how simplie soeuer : whereas that which your selfe here reporteth , implieth a quite contrarie tale , and concludes it impossible for any to accomplish the worke , but such as are first made throughlie acquainted with the proper tearmes of that trade . Againe , if the powerfull efficacie of those your charming tearmes had their relation to God and the diuell together : then how dare you so confidently auouch , that those your sayd prayers ( vttered forth in such set and appointed termes ) were heard of God : sith ( it may be ) the diuell himselfe ( being fearefullie frighted with those terrible tearmes ) was voluntarilie fledde beyond the vtmost borders of Egypt , or euer the Lord once opened his mouth concerning such his present departure from those your pretended Demoniakes . Besides all this , those your charming termes , they are ( it should seeme ) of a wonderfull working power : in that not onelie they are able ( by your owne saying ) to driue out the most combersome diuell with a trice : but ( which more is ) to accomplish ( in all likelihood ) an vndoubted regeneration euen in the Demoniakes themselues , as a man may collect by your speech . For you desired ( you say ) that the diuell might so be driuen forth from euery of them , as their bodies might forthwith become temples of the holy Ghost to dwel in : and euen at the very instant you saw the worke visiblie accomplished , according to your owne desires . This being so as you say , no wonder at all , though the Inhabitants of Nottingham were so desirous to entertain your person and preaching : the very termes of your prayers being so effectuall as you beare vs in hand . But tell vs ( I beseech you ) from what special grounds you are so certainely assured , that the meanes which you vsed in those your supposed dispossessions , were so effectuall then : sith M. Darel himselfe doth flatlie affirme , that both prayer alone , or prayer and fasting together : they are not alwaies effectuall to that selfesame worke . Yea , and ( which more is ) how could your selfe be so certaine thereof , seeing Satan ( as you say ) is so cunning , that he can cause many things to be in appearance which are not so indeed & in truth : & can also pretend a departure , when as yet he lieth secretly lurking within the Demoniakes bodies ? Brieflie , how are you sure the worke it selfe was forthwith effected in such sort as you say , I meane , that you visiblie saw the diuell driuen forth of those your Demoniakes , & their bodies effectuallie made temples ( at the very instant ) for the holy Ghost to dwell in : sith as well the essentiall dispossession of diuels , as also that admirable worke of regeneration , are eyther of them spirituall matters , and may not possiblie be discerned with corporall sense ? And therefore we see not how the worke was forthwith accomplished according to your owne desires : vnles happilie your owne desires ( being then onely to haue the beholders deluded ) came so to passe , as you sawe ( therein ) your hearts desire in such sort effected . This reason therefore ( howsoeuer it may serue in some sort to discouer your dissimulation ) it concludes no essentiell dispossession of Diuels . Exorcistes . But sir , there was then and after , an earnest desire of Satan his repossession in euery of those our Demoniakes : and therefore there must necessarilie be performed in euery of them , an vndoubted essentiall dispossession before . Orthodoxus . Doe tell vs ( I beseech you ) how you became ( on the suddaine ) so familiarlie acquainted with the Diuell his earnest desire of a repossession ? Exorcistes . Euen by the consonancie of the sacred Scriptures : and the seuerall reports of the parties themselues . Orthodoxus . Those Scriptures ( being meerely metaphoricall ) how should they certainely conclude any such earnest desire of Satan his repossession : vnles you could first assuredly demonstrate vnto vs , both his essentiall possession and dispossession before , in those your pretended Demoniakes . As for the seuerall reports of the parties themselues ; that ( we verilie thinke ) should yeeld vnto you no such certaine assurance . Sith they haue voluntarily deposed before authoritie , and we also our selues ( hauing diligentlie enquired into the matter it selfe ) doe plainely perceiue in our owne experience , that the parties themselues , they had ( for the present ) no purpose at all , to relate the vndoubted truth of things as they were done in deed : but reported them rather according to the predeterminate purpose of your proper desires , as wee told you before . Moreouer it may be , that those your pretended Demoniakes , they were then ( when they reported those matters ) in some one of their falslie pretended fittes , and were not ( in deed ) possessed or dispossessed at all , but they and the diuell dissembled the worke in hande : and if so , then the parties themselues ( whatsoeuer they seeme to report ) they are not to be beleeued in any those intricate matters . For first , if they but dissembled the thinges they reported , there is no reason at all , that men should giue credit to any such false dissemblers , as make no conscience of any such cosoning courses . Againe , if they did not dissemble , but were ( in deed ) possessed of Satan , yet you doe tell vs your selfe , that all the while they are in their fits , they be altogether senselesse , not knowing what they either say , or doe : and then ( by Master Darell his vnchangeable rules ) they are not to be credited whatsoeuer they seeme to report . And so by consequence , these their dissembling reports concerning Satan his earnest desire of repossession : they are none other then the bare reports of a lying diuell , or senselesse Demoniake at least , and no better to be esteemed of vs , then meerely phantasticall and senselesse reports . Besides all this , those your pretended Demoniakes , they reported no more concerning these admirable matters , then either that alone which they were taught before to prattle like parrats , or then that which they ( being grossely deluded by the diuell him selfe , or his diuellish dissembling ympes ) did verely imagine to be vndoubtedly euen so as they supposed the same : and therefore they onely reported the idle imagination of their own idle braine . For , Master Darell doth tell vs directly , that the Demoniakes them selues , they neither saw ▪ nor heard , nor felt , nor perceiued any such matters . In like manner , that your confident auouching of the bare literall sense ( of entring in , and of going out ) is to too absurd , as we shewed before . For , neither will such a sense be made to agree with the maine purpose of Christ : and Master Darell himselfe more simplie , & more plainely expoundeth those Scriptures m●●●aphorically ; accordingly also as Christ himselfe applies the same to the Iewes . And therefore , these your collections from thence , as they are to too absurd and senselesse : so doe they argue apparantly , the beggerlinesse of this your cause , and mightily bewray your vnspeakeable pouertie in supporting the same . Who perceiuing your selfe destitute of direct and plaine Scriptures , to proue your phantasticall fooleries : doe vnconscionablie seeke to vnderprop the same , by those your phantasticall conceites , which you haue violently inforced from the onely bare literall sense of such metaphoricall termes , as the holy Ghost hath peculiarly put downe in a quite contrarie sense or purpose , to that which your selfe would falsely pretend , as may plainly appeare , by conferring faithfully the one with the other , from point to point . For first , how can you soundly collect the essentiall possession of diuels : from the Iewes their onely accursed condition , as they are without Christ in the world ? Or , how can you imagine any essentiall dispossession of diuels : from the Iewes their present desisting from sinne ? Or , how may you fitly inferre an essentiall repossession of diuels : from the Iewes their reiecting the profered graces of God in Christ , and their returning afresh to their former vomite ? Or ( to be briefe ) how can you soundly conclude the reentring of seuen distinct seuerall diuels : from the Iewes their seuenfold more accursed condition then euer before ? Surely Exorcistes , such vnsauorie collections , they doe rather proceede from the senselesse profunditie of some new found senselesse Diuillitie , then from the depth of sacred Diuinitie : yea , and ( which more is ) these your absurd and senselesse collections , they are vndoubtedly such , as ( being also obserued literallie in other like metaphors ) might teach melancholike persons to cut off their owne hands : to put out their owne eies : to cut their owne throates : yea , and that also , the eie of a foole is sette in his heele , because a wise-mans eie is placed aloft in his head . Yea , and this I say further , they would make wise men to wonder in what part of your bodie your owne eie was fixed : when you first squibbed foorth these your squinting ●ollections . For , your dealings herein is not vnlike to the fetches of a wylie fox : who , when he looketh a man very full in the face , will then most couertly squint aside with his eies , to espie an escape on the one side or other . Howbeit , these your squinting collections , they are ouer much squeamish to settle vs soundly in an vndoubted assurance of tha● your pretended essentiall dispossessions . Exorcistes . Why sir ? those our Demoniakes , they haue euer since remained well in their bodies , and haue been free ( for these two yeeres or more ) from those their former extraordinarie vexations whatsoeuer : and therfore , essentiallie dispossessed of Satan . Orthodoxus . They were neuer essentially possessed by Satan , but did counterfeite their fittes , as them selues haue confessed ; being euerie way free from all such supposed extraordinary vexations both then and before : and so by consequence , they were not essentiallie dispossessed at all . And howsoeuer you fondly beare vs in hand , that those voluntarie confessions of theirs concerning their counterfeytings , are vndoubted demonstrations of Satan his repossession in euery of them , very certaine it is , that the parties them selues , they knew their owne estates farre better then you could by much : and therefore ( deposing the contrarie to that you auouch ) they are to be beleeued before your selfe . Yea , euen Thomas Darling him selfe ( of whome you threape so much kindnesse ) he plainely confesseth ( as Master Darell doth graunt ) that he also ( for his part ) did but counterfeite whatsoeuer he did : and therefore either he was not essentiallie possessed at all : or else ( by your own reason ) he is as vndoubtedly repossest as any of the rest whom you so confidently charge that way . Howbeit , we doe resolutely assure our selues , that those your pretended demoniakes , they were neither possessed , dispossessed , nor repossessed at all . For , very certaine it is , that the casting out of diuels is a miraculous worke : but the working of miracles , it was onely in Christ and his Apostles daies , and is ceassed long since , and therefore also the casting out of Diuels , it is ceased long since . Exorcistes . The casting out of diuels in the daies of Christ , was effected either by an absolute or committed authoritie . The one was in Christ alone , the other in the twelue Apostles , and seauenty Disciples : both which manner of expelling diuels are ceased long since as you say . Onely , now there remaineth prayer , or prayer and fasting : by which we entreate Christ to cast them out now , by his owne absolute authoritie , and therefore the casting out of diuels by these meanes , is no miracle at all . Orthodoxus . If Christs absolute authoritie for the driuing out of Diuels be ceased long since : doe tell vs I beseech you , how Christ ( notwithstanding any your earnest entreaties by fasting and prayer ) may now possiblie driue forth Diuels by that his said absolute authoritie , which ( you say ) is ceased long since ? For in that you auouch the worke of dispossessing Demoniakes now to be also effected by the absolute authoritie of Christ : you must necessarilie make , that his said absolute authoritie , either the onely efficient , or an instrument at least , in euery such powerfull expelling of spirits and Diuels . If you make Christ his absolute authoritie the onely efficient cause for the powerfull expelling of Diuels in these dayes of the Gospell : then surely ( howsoeuer you may vrge your pretended ordinarie meanes of prayer and fasting , for the intreatie of Christ ) the authoritie or power that expels the Diuell , is either but one and the same , and so by consequence the casting out of Diuels , euen now in these latter daies of the Gospell , it must needes be as miraculous as euer before . On the other side , if the driuing out of Diuels be now wrought by the absolute authoritie of Christ , but instrumentallie at the becke and appointment of your prayer and fasting : then your said speech , it implieth thus much at the least . Namely , that either the bare exercise of your prayer and fasting , is able efficiently to accomplish that worke , ex opere operato , by the onely bare worke being barely done : or that , in the very words of your prayer at least , there is couertly contained some certaine magicall force , for the timely effecting thereof . Thus then , as your reason is very ridiculous : so surely your fond allusion from the Queene , and Lord Chancellor is to too absurd . For first , you propound a case which neuer shall be : and therefore , the same can neuer illustrate your purpose in hand . Besides that , you do ( by the Lord Chancellors death ) too highly derogate from her Maiesties absolute authoritie : in making those matters whatsoeuer , which her highnes ( being thereunto entreated by some of her subiectes ) shall by her absolute authoritie effect in her owne proper person : to be lesse admirable by many degrees , then those which were wrought before , by the Lord Chancellor his committed power . Howbeit , to the end we may liuely illustrate the matter it selfe : let vs admitte the case to be thus ; The Queenes Maiestie ( next and immediatly vnder God ) doth gouerne this kingdome by her absolute authoritie . This absolute authoritie , she hath ( in part ) dispensed to some certaine persons , subordinate vnder her , for the orderly execution of iustice and mercie among the rest of her subiectes : ratifying , and approuing whatsoeuer those persons shall correspondently conclude according to the tenour of her Maiesties pleasure , expressed at large in her Lawes . Yea , and approouing the same to be as authenticall , as if she ( by her absolute authoritie ) had effected the same in her owne proper person . And ( which more is ) vpon the primarie establishment of her said absolute authoritie , she appointeth ( as a temporarie officer ) the L. Keeper of her great seale , to confirme and establish ( from time to time as occasion requireth ) all those the former constitutions of mercie or iustice , by annexing the broade seale of England vnto them : ratifying and approuing ( as before ) whatsoeuer he accomplisheth accordingly . This Lord Keeper being ( as you heard ) but a temporarie officer ) he dieth ; whereupon her Maiestie intendeth that his said temporarie office shall fullie determine for euer : and ( reseruing that extraordinarie power to her selfe ) she neuer purposeth to set to her said seale , as before , but will now haue her said subiects very dutifully to accept of her future graunts and decrees , in no lesse assurance of her former experimented faithfulnes , then if they were extraordinarily sealed vp ( as in former times ) with tenne thousand authenticall seales . The case being thus , the question is this : Whether her subiects ( seeing her Maiesties pleasure to the contrarie ) may warrantablie supplicate now , for her Highnesse said temporarie seale to any her future graunts or decrees : or ( if any shall rashly attempt such a course ) whether the same doth not argue in him , an vndutifull presumption , or hopelesse distrust at the least , and so by consequence , doth highly offend her Maiestie . There is no man of common sense , that may iustly denie the same . Now then , the application is this : Christ Iesus hauing absolute authoritie from God the Father , to gouerne his Church , committeth part of his said authoritie to Apostles , Prophets , Euangelists , pastors and teachers : commaunding them ( by his Word and Sacraments ) to witnes his good will towards his Church to the end of the world . Giuing to some peculiar persons among the rest , a temporarie grace or power , to seale vp ( for a season ) his said Word and Sacraments , with extraordinarie and miraculous actions . These extraordinarie actions he doth after determine for euer , and will now haue all men to receiue his said Word and Sacraments , as the authenticall truths of his former experimented faithfulnes towards his said Church , without any farther superfluous seales , to the end of the world : and ( reseruing that extraordinarie power to himselfe ) neuer purposeth to set to his said extraordinarie seale , as in former times , but will now haue his said Church very faithfully to entertaine the timely reuelation of his future promises , in as full an assurance of that his former experimented faithfulnes towards her , and euery member , as if this said faithfulnes were extraordinarily sealed vp with ten thousand such temporarie seales . Now then , the case being so as you see , the question is this : Whether ( the purpose of Christ standing so as wee say ) it be not an intolerable presumption , or filthie distrust at the least , for any whomsoeuer , to supplicate Christ for that extraordinarie fauour afresh , which he hath finally and fully determined : and so ( by consequence ) whether it bee not now a presumptuous sinne for any ( how holie soeuer in shew ) to vndertake , or attempt such a rash and vnwarranted course ? I verely beleeue it is sinne : and that your selfe dare neuer denie the same . Notwithstanding , admit by the way , that any presumptuous person ( so supplicating our Sauiour in such doubtfull vncertainties ) should ( for the bewitching of himselfe , and the triall of others ) obtaine ( in some secret iudgement ) his hearts desire : the question is , whether that extraordinarie seale so set to ( in iudgement ) by Christ his absolute authoritie , bee not as glorious , yea much more glorious , and more admirable now , then that which was put to before , by some such special persons as were thereunto enabled by Christ for a time : and whether that power which effecteth such worke ( either then or now ) bee not euermore one and the same , of equall authoritie and like admiration ? I hope you haue not the face to withstand the infallible truth thereof . And therefore , in auouching so confidently , that this your new-found ordinance , for the powerfull expelling of Diuels by prayer and fasting , is now establisht and continued for euer , euen by the apparant proclamation of our Sauiour himselfe , when no such proclamation is any where recorded throughout the Canonicall Scriptures : you doe therein verie blasphemously belie our Sauiour Christ , and make it apparantly euident , that your idle head , it was fraught too full of phantasticall and idle proclamations forsooth : when you thus proclaimed ( in print ) all these your idle and phantasticall conceits to the world . Exorcistes . Not so sir : for howsoeuer the same be not apparantly exprest in the Word , our Sauiour Christ , hee hath secretly ordained and established prayer and fasting , as a perpetuall secret ordinance , for the essentiall dispossessing of Spirits and Diuels to the end of the world : and therefore there are , and shall be such dispossessing of Diuels to the end of the world . Orthodoxus . If this your pretended new-found ordinance be not apparantly exprest in the Word : how know you the same to bee a secret ordinance perpetually established by Christ ? Againe , if prayer and fasting be ( as you say ) but a secret ordinance : from whence haue you your speciall warrant to bee tampering therewith , sith the secret things belong only to God ? Exorcistes . It seemeth to vs such a secret ordinance , from out of those Scriptures , recorded by Matthew and Marke : therefore it is such an ordinance . Orthodoxus . If the same bee recorded by Matthew and Marke , it is then no secret , but a reuealed ordinance of Christ : and so ( by consequence ) it belongeth to vs and our children . Howbeit , the same seemeth to vs no such secret ordinance from out of those Scriptures recorded by Matthew and Marke ( Master Darell also very flatly affirming , that wee reade not of the first ordaining of any such meanes ) and therefore the same is no such secret ordinance of Christ , as you beare vs in hand from those Scriptures . But goe to , put downe the very words themselues , from whence you would seeme to collect the secret institution of such a secret ordinance , as your selfe doe imagine . Exorcistes . I will. Our Sauiour Christ saith thus : This kind can by no other meanes come foorth , but by prayer and fasting . Wherein prayer and fasting seemeth vnto vs , to bee some secret ordinance of Christ , for the powerfull expelling of Spirits and Diuels . Orthodoxus . This seeming of yours was fully answered before by Master Darel his mouth : where he flatly affirmeth , that we reade not in Scripture , of the first ordaining of any such meanes . But proceede ( I beseech you ) in examining that Scripture . Exorcistes . Let Master Darell affirme what he please : that which I say , is very apparant , both by the coherence and purpose of the text it selfe . Orthodoxus . Let passe the coherence , and speake of the purpose alone . Exorcistes . Christs purpose ( in that text ) was , to put downe such an ordinarie meanes for the powerfull expelling of Diuels to the end of the world : as may plainly appeare by the prosecution of that purpose it selfe , which is also expressed vnto vs , partly by a question , and partly by an answere thereto . Orthodoxus . Very well . But who ( I beseech you ) propounded the question ? Exorcistes . That did the Disciples of Christ. Orthodoxus . What was the maine reason of propounding the question ? Exorcistes . Their not expelling of that Diuell from the child . Orthodoxus . To whom was the question propounded ? Exorcistes . Euen to our Sauiour himselfe . Orthodoxus . What was the answere of Christ to their question ? Exorcistes . That they could not cast out the Spirit , because of their vnbeliefe : and that this kinde goeth not forth but by prayer and fasting . Orthodoxus . To whome was this answere propely giuen ? Exorcistes . Euen to the Disciples themselues : who propounded the question . Orthodoxus . What doth Christ his answere implie ? Exorcistes . Two speciall impediments to that present busines . Namelie first , the weakenes of the Disciples faith : then next the kinde of spirit wherewith they were then to encounter . As if Christ should thus haue answered . Your owne faith was too weake : and that kinde of diuell was too combersome for you to encounter withall . Orthodoxus . Will you sticke fast to this sense , which you presentlie make of that scripture ? Exorcistes . Make you no doubt thereof : whatsoeuer shall be written or said to the contrarie . Orthodoxus . Well then ( pretermitting a time , the first impediment I meane , the weakenes of the Disciples faith : for that so vnwealdie a worke ) doe tell vs , how you are certainely sure that Christ put downe your other pretended impediment , namelie , the kind of spirit : sith there is no such distinguished let laid forth in that speciall text ? Exorcistes . Though the same be not expreslie put downe in the text : yet the words of our Sauiour Christ , doe secretlie implie so much : because the spirit ( it should seeme ) was one of that kind , which ( in the ordinarie meanes that euer were , or shall be in the Church ) could not be expelled by sole prayer , without fasting annexed vnto it . Orthodoxus . If sole prayer alone be able to driue out a diuel , then is it altogether a superfluous course , to haue fasting annexed thereto : because many thinges together are needles , where the worke may be throughly effected by one onely meanes . As also if prayer alone , be vnable to accomplish that worke vnlesse the exercise of fasting be ioyned therewith : then by what other meanes I pray you , were Katherine Wrights seauen diuels driuen out of her bodie : for at her dispossessing you only but praied without fasting at all ? Exorcistes . Those seauen diuels in Katherine Wright : were none of them all of that worst kinde of diuels . Orthodoxus . I am iust of your minde for that . Notwithstanding , how knew you so fitlie what kind they were of : before you had giuen the first onset vpon them ? Surelie your hap was wonderfull good , in that you ( dealing with seauen at a clap ) should not meet with one combersome diuell among them all : seeing the Apostles of Christ ( being to deale but with one diuel alone ) were so hardly beset . Howbeit , referring the farther discourse of these your phantasticall toyes , to place more conuenient : doe tell mee Exorcistes , how ( from that Scripture ) you may possiblie conclude a perpetuall established ordinance for the casting out of diuels to the end of the world : sith that verie text was speciallie and purposelie spoken to the Apostles themselues , as you told vs euen now . Exorcistes . Why sir ? from these words ( this kind goeth not forth but by praier and fasting ) we may as confidently conclude , that Christ would haue prayer and fasting to be practised as a perpetuall ordinance for the powerfull expelling of diuels : as the Phisition ( by telling men that the pleurisie can no other waies be cured but by onlie Phlebotomie ) would haue Phlebotomie vsed for the only curing of Pleurisies . Orthodoxus . If you haue no deeper an insight into this your new-found trade of diuillitie , then you shew skill in the curing of pleurisies : there were no great regard to be giuen vnto this your pretended ordinance , for the expelling of diuels by prayer and fasting . For what learned Phisition hath euer affirmed , that a pleurisie cannot otherwaies be possiblie cured , but by the onlie vse of Phlebotomie ? Seeing ( if the bodie of the patient abound not with euill humours ) it shall suffice ( in the beginning of the inflammation ) to mittigate & discusse the paine , with foments and medicines that do moderatlie heat : with an ●● of Christ must haue their speciall and onelie relation to the ages succeeding : then the ages succeeding , they should haue ( by your saying ) a farre greater power for the expelling of diuels then euer had any the Apostles of Christ. Because ( by your Doctrine ) the ages succeeding , they are successiuelie enabled to cope with those combersome diuels : against whome the Apostles themselues could not possiblie preuaile with al their po●er . Furthermore , if Christ in those words did but barely establish a perpetuall ordinary meanes for expelling of diuels in the ages succeeding : then surely the Apostles of Christ , they haue hitherto concealed some necessarie parts of the counsell of God from the ages succeeding : for that no one of them all ( in any their canonicall writings ) haue so much as mentioned that selfe same ordinance , or giuen any directions at all concerning the same . Brieflie , whereas you confidentlie auouch that Christ ( in those his words ) did then vndoubtedlie establish prayer and fasting , as a perpetuall ordinarie meanes for the powerfull expelling of diuels to the end of the world : you doe therein directlie oppose your owne selfe to good Master Darel your friend . For he telleth vs confidently , that this ordinance of prayer and fasting for the dispossessing of diuels , it was so farre off from being then first establisht by Christ , as that it had been euer an ordinance thereunto in the Church continuallie , euen from Adam himselfe . And this ( saith he ) may plainely appeare by the wordes of our Sauiour himselfe : who saith not thus , this kind shal not go forth , as speaking in the future or following time , as of that which should afterwards bee put in vse : but hee rather saith thus , this kind ( goeth ) not forth , as meaning purposelie of the present and former seasons , or of that which had beene practised long before the dayes of our Sauiour himselfe : and therefore the same was no ordinance , then presently establisht by Christ. Exorcistes . Why sir , there were sundrie others besides Christ himselfe and his own Apostles , that were commonlie conuersant in casting out diuels : as may plainely appeare by the scriptures . But Christ gaue vnto them no such speciall power for casting out spirits , as he gaue his Disciples : and therefore they did it eyther by prayer alone , or by prayer and fasting , according to the kind of spirit possessing the partie . Orthodoxus . That is not so : for M. Darel doth plainely auouch , that euen those others also ( besides our Sauiour and his own Apostles ) they accomplished those selfe-same extraordinarie actions , and that also by the selfesame finger of God : and therfore by no such supposed ordinarie meanes as your selfe doe imagine . Againe , you your owne selfe doe likewise affirme , that this ordinance of prayer and fasting , it was not then an established ordinance ; and Christ he telleth vs further , that those other ( whatsoeuer they were ) they also eiected spirits and diuels by the onlie miraculous faith , as appeareth in the seauenth of Matthew : and therefore they did not the same by any ordinarie meanes , as you verie fondlie would beare vs in hand . Brieflie , if those other besides the Disciples then , and the rest whatsoeuer in these dayes of the Gospell now , may none other waies driue out diuels but by this your new-found ordinarie meanes , namelie , by prayer alone , or by prayer and fasting together , according to the kind of spirit possessing the parties : then it is necessarilie required , that men should first be throughlie acquainted with the kind of spirit possessing the partie , or euer they vndertake to accomplish so waightie a worke . Exorcistes . That is not requisite : neyther in deed can be . Orthodoxus . Then may no certainely know ; eyther how or when to deale in so doubtfull a businesse . Exorcistes . Yes , let him first of all deale in the ordinarie and perpetuall meanes which is left to the Church , namelie , by prayer alone , for some two , three , or more houres together : and then if in that time ( the meanes so obserued ) he preuaile not at all , let him ioyne fasting thereunto : and that certainely ( if God will ) shall forthwith accomplish the worke . Orthodoxus . Very true as you say , Prayer and fasting together ( if God will ) shall be sure to preuaile : and euen so likewise should prayer alone , if God saw it good . Howbeit , it should seeme by the manner of your speech , that the powerfull effect of this new-found ordinance doth wholy consist vpon doubtfull vncertainties : and therefore doe tell vs directly from whence you receiue your apocryphall canons or rules : and from what vnwritten veritie , you haue drawne these your vnwritten directions in practise ? Is it not Exorcistes , an intolerable pride of heart , that you should dare thus impudently to institute in the name of Christ any of these your vnwritten ordinances , and apocryphall Canons concerning the same : without either warrant or word from the mouth of Christ ? Againe , how shall you be able ( in the day of your fearefull account ) to iustifie your blasphemous taking of the Lords holie name in vaine , by so vainly abusing the holie ordinance of prayer , for three or foure houres together , for no other purpose at all , but only to proue an idle experiment , concerning the vncertaine effect of this your newlie conceited ordinance ? Know you not man , that wee are to pray onely in faith without any doubting , and that faith it selfe must needes haue a ground from the written word ? And therfore how should not those your idle prayers ( for three or foure houres together ) be turned to sinne : they hauing especially no one word for their warrant ? Moreouer , who tels you that fasting ( annexed forthwith to those your experimentall prayers ) will vndoubtedly make them marueilous effectuall : seeing the most glorious Ceremonies of all ( not proceeding frō a faith grounded fast on the word ) are but holie abominations , yea , and sith fasting it selfe ( when it is at the highest of all ) is but a bodilie exercise , which ( the Apostle telleth vs ) doth profit but little ? Besides all this , if prayer alone be the only ordinarie meanes that euer was , or shall be in the Church , for the ordinarie expelling of Spirits and Diuels , as you told vs a little before : how then can you warrant that your superfluous additament of fasting to be annexed therewith ? Briefly , these your apocryphall Canons concerning the exercise of prayer alone , for some three or foure houres , and then next of fasting annexed vnto it ; do directly crosse your owne practise with Sommers : for you proceeded in prayer and fasting together , without making an experiment first , by prayer alone . Exorcistes . Very true . Howbeit , that was done so , because we would make sure worke at the first : and driue out any Diuell from him ( how combersome soeuer ) without any further adoe in the matter . Orthodoxus . But in the meane time , what became of your appointed rules ? and how was this your prescribed order obserued therein ? Nay , who seeth not the same to be a very phantasticall and friuolous order ? For what needes an experiment first by prayer alone : sith prayer and fasting together wil strike it dead ? Well sir , howsoeuer you prescribe rules to your pupils , I perceiue you will be your selfe an irregular person : yea , and that you can ( at your pleasure ) expell any Diuell , how dangerous or deadly soeuer . Howbeit , it is wonderfull , you tooke not that selfesame preuailing course with K. Wright , and her seauen Diuels : for ( among seauen ) you might peraduenture haue fallen vpon one of those combersome Spirits , which would not be remoued but by prayer and fasting together : and yet notwithstanding , you onely but prayed at her deliuerance . Exorcistes . Indeede she was dispossessed by prayer alone , vpon the very day of her appointed deliuerance , by my only prayer , without fasting ioyned therewith , or so much as entended either by her selfe , or any other in her behalfe , or so much as aduised thereto . Orthodoxus . Surely it should seeme you haue a very rare gift for driuing forth Diuels : in that sometimes without either prayer or fasting at all ( hauing onely but a purpose thereto ) you can so easilie accomplish the worke . For , vpon the very day of K. Wrights second deliuerance ( when you neither prayed nor fasted ) it seemes you could driue out those seauen at a clap , if it be true that others report , and your selfe depose . For first , your selfe hauing well dined before with Master Beresford at Cutthorpe , and then after dinner , going two or three miles vnto the appointed place : you had fully dispatched them all by noone , or shortly after . Howbeit , I am something too blame for intermedling so farre with the secret mysteries of this new-found trade : for notwithstanding the premisses , and those your precedent Canons concerning the same , there may bee couched some hidden conceit vnder those your changeable 〈…〉 Spirit had time long enough for his further continuance : yet K. Wrights seauen Diuels , they had continued in her their appointed terme to the full : and then ( Master Darell affirmeth ) they will goe out of their owne accord , without any such meanes at all . Thus then it is vncertaine ( you see ) whether that their speedie departure from out of her bellie , was voluntarie of themselues , or constrained rather by the ineuitable force of your fasting and prayer : neither do we perceiue how we may be soundly resolued herein , but by old Midlecubs mouth . For if their speedie departure was voluntarilie performed by their owne accord : then what need ( I beseech you ) of that your new-found ordinance of prayer and fasting , especially where such curteous Diuels must bee encountred with ? Surely none at all . Nay rather , much needles labour might well haue bin spared , and such causelesse sturres needed neuer haue been raised all the countrey ouer , about a new nothing . On the other side , if their speedie departure was not voluntarie ( as before ) but that they were ( by the very force of your prayers ) compeld to bee packing , without longer delay : then tell vs I pray you , how your rule was obserued concerning the vse of fasting therewith ? Now surely this new-found trade of Diuillitie , it was first founded ( it seemes ) vpon a tottering pillar , or fickle foundation : and that is the reason why you haue made your chaungeable Canons so suteable and correspondent thereto . Exorcistes . Howsoeuer it pleaseth your selfe , very disdainfullie to terme it a new-found trade : very certaine I am , that our Sauiour Christ , he hath ( in those Scriptures ) established prayer and fasting , as a perpetuall ordinarie meanes for the powerfull expelling of Diuels . Orthodoxus . Not so . Those Scriptures haue only a reference to the Disciples of Christ concerning that action in hand : as wee shewed , and your selfe confessed before . For by them alone the question was moued : to them alone the answere was giuen : and of them alone must the same be vnderstood . Exorcistes . To appropriate that speech of Christ , and to restraine it precisely to the persons of the Disciples alone , as meerely and peculiarly appertaining to them : is much more then the text it selfe either in expresse words , or by necessarie consequence , may possibly beare . Orthodoxus . Oh , then I perceiue you are a Kingstroppe man concerning your word : who will say , and vnsay with a breath . For , did not your owne selfe so appropriate this scripture a little before , when you gaue the sense of the place : protesting withall , you would sticke fast to that sense for euer ? Exorcistes . Yea , but I haue ( vpon better deliberation ) considered since , that there is no scripture besides , to helpe in this case : and therefore that former sense is more then any man may for certaintie auouch . Yea , it is such a sense I assure you , as we our selues may by as good warrant denie , as others may dare to affirme . Physiologus . Master Orthodoxus , this man ( by his variable answeres ) doth make me remember a merrie old iest of an Hermite . Who ( comming in a cold winters night to a Farmers house , and blowing his fingers ) was demanded of the Farmer , what he meant by blowing his fingers : I doe it ( quoth the Hermite ) to warme them with all . This Hermite being foorthwith set downe to his supper with a good messe of warme pottage before him ; he blew his said pottage : The Farmer beholding the man , said thus vnto him . Thou didst blow thy fingers euen now , to warme them withall : but I pray thee , for what purpose dost thou now blow thy pottage ? I blow my pottage ( saith he ) to coole them thereby . Yea ( quoth the Farmer ) can there come out of thy mouth , both heate and colde at a clap ? I perceiue then by these pranckes , thou art but a dissembling fellow , or some counterfeite Frier ; and therefore , be packing ( I pray thee ) from out of my house : for I like not those fobbing companions , which can so cunningly blow both hotte and cold with a breath . Exorcistes ? Howsoeuer this tale befitteth your person : the allusion ( you see ) resembleth your practise in euery point . For you told vs euen now , very confidently , that Christ did appropriate this text , to his Disciples demand : and now , with one and the selfe same breath , you doe beare vs in hand , that such a sense is much more then may be auouched for truth , it hauing none other scripture besides , to mannage the same . Surely , as the Lord ( for his owne part ) protesteth to vomite such lukewarme Laodiceans out of his mouth , as are neither hotte nor colde : so shall it not be amisse for the wise Farmers of England , to beware how they harbour those doublefaced Ianusses , which know how to blow both hotte and colde with a breath . Besides that , this your new found ordinance ( hauing neither expresse scripture to establish it , nor any text else to support the supposed truth thereof ) it must needs be a pitifull ordinance : yea , and ( which more is ) an ordinance flat opposite ( both in nature and qualitie ) to all ordinances else whatsoeuer . And therefore , it shall not be amisse for your ignorant Reader , to haue a more watchfull respect to the maine point it selfe : being thus matched , with such a coging companion , as knowes how to alter his shape with atrice . Exorcistes . Howsoeuer you catch hold of any thing said by my selfe to the contrary , that scripture , it cannot be vnderstood of Christs Apostles , or of any others endewed with like miraculous giftes : neither may it any further be meant of , or directed to them , then thereby to signifie to them , that it was one of the worst kinde of Spirites wherewith the childe was possessed , whence partly it came to passe , they had not cast him out . Physiologus . Philologus ? doe you marke Exorcistes his speech ? Philologus . I marke it well . For he saith , that Scripture had no further relation to the Apostles them selues : then onely to set forth vnto them , with what kinde of spirit the childe was possessed . Physiologus . You obserue him aright . But , goe to now : fast or loose , for a shilling ? Philologus . It is fast for a shilling . Physiologus . Nay , loose for a shilling : as will plainely appeare by the triall thereof . For first , if this Scripture hath an apt reference vnto the Apostles themselues , so farre foorth especially as concernes the necessary demonstration of that kinde of spirit wherewith the child was possessed : then so farre forth also , that portion of scripture was ( by Exorcistes owne mouth ) appropriated to the Apostles them selues . As also , if that kinde of diuell was but partly a cause , why the Disciples could not driue him out from the childe , as Exorcistes affirmeth euen now : then their weaknesse of faith , was partly the other impediment to that speciall worke , as Exorcistes also auouched before , when he put downe the sense of that Scripture . Making onely but two impediments to that selfe same businesse : namely , the weakenesse of the Apostles faith , and the kinde of spirit wherewith the childe was possessed . Both which impediments ( he saith ) are necessarily implyed in that portion of Scripture : whereupon it must necessarily follow , that the very Scripture it selfe is peculiarly appropriated to the Apostles of Christ , the which thing here he doth flatly deny . Thus then yourselfe may plainely perceiue , that ( by trusting the Aegyptians tongue too farre , without any farther regard to the sleight of his fingers ) your shilling is flatly my owne . Philologus . I may not deny it . Howbeit , this being the first pennie that euer I lost at fast or loose : it shall make me beware how I relie too fast vpon the leger-demaines of such iuggling mates ; for feare of loosing the purse and all . Orthodoxus . Physiologus ? You your selfe ( I perceiue ) and Philologus are pleasantly disposed : in that you can so pleasantly sport your selues with Exorcistes his slippes . Howbeit , forbeare I beseech you , and let the poore man proceede in putting downe his reasons : why this portion of Scripture ( howsoeuer the same was taken before ) may not now be vnderstood of the Apostles , and seuentie Disciples ? Exorcistes . My reason why that Scripture may not now be vnderstood of them : is chieflie this . Christ speaketh ( in that place ) expresly , and by name , of an ordinarie meanes to cast out diuels : and therefore ( by consequence ) he speaketh onely to such ordinarie men , as by that selfe same meanes , either had or should cast them out , and not to any the Apostles of Christ , who dealt in those cases by no appointed ordinarie meanes , but without meanes by that onely power or gift , which they receiued immediatly for the working of miracles . Orthodoxus . Either your wits are bewitched ; or else you are purposely bent to blindfold your poore ignorant Reader , that so you may the more boldly giue him the bobbe . For , fasting and prayer ( spoken of in that text ) it seemed to your selfe a little before , to be there but a secret ordinance of Christ , for the expelling of spirits and diuels : and doth Christ now , expreslie , and by name entreate there also , of an apparant ordinarie meanes for casting out diuels ? Surely , it seemes you would shew your selfe an exquisite Artist , in deuising this new found trade of Diuillitie : were you but furnished throughly with the necessarie supplie of a lyars memorie . Howbeit , our Sauiour Christ , he doth ( in that portion of Scripture ) neither expreslie , nor secretly establish any such supposed ordinarie meanes , for the ordinarie expelling of diuels by any whomsoeuer : but speakes ( by the way ) of prayer and fasting , as of the ordinarie helpes to that selfe same miraculous faith , whereby his Disciples should haue driuen that diuell from the child . Neither doe we say , or so much as imagine , that the Apostles at any time expelled spirits or diuels by any your supposed ordinarie meanes alone : and it is absurd for your selues to auouch , that they vsed no meanes at all . For , they vsed that their miraculous faith , which apprehended the immediate power of Christ in their miraculous expelling of diuels : the which their said faith ( being but weake at that present ) should haue beene stirred vp and confirmed by fasting and prayer . Exorcistes . This iumpeth very patte with trayterous Stapleton , and Thyreus the Iesuite : who ioyntly affirme , that there are some kinde of spirites , which the Apostles ( with all their power ) could not possiblie expell but by prayer and fasting . Orthodoxus . And tell me in good earnest , whether Exorcistes our diuel-driuer doth ●ot also auouch the same . Howbeit , let Stapleton , Thyreus and Exorcistes affirme what they will , we hold no such Iesuiticall fooleries : and the difference betweene them and our selues , is apparantly euident , if your selfe had but eies to behold the same . For , whereas they and yourselfe ( by foysting in a combersome kinde of diuels , vnwealdie for the Apostles them selues through any their miraculous faith to ouersway ) doe goe very fondly about to establish a new found ordinance , for the orderly exorcizing of spirits and diuels , vnder an holy pretence of prayer and fasting , as an ordinary meanes appointed by Christ to that selfe same busines : we ( neuer dreaming of any such doting distinction of diuels ) doe flatly denie such an ordinance to be any where establisht by Christ , and with all , we very confidently auouch , that all diuels whatsoeuer , were euer driuen foorth by the onely immediate power of the Lord , apprehended wholie by a miraculous faith . Which said faith ( being at any time growen sluggish or weake ) must necessarily be stirred vp by fasting and prayer : euen as also the extraordinarie propheticall spirit of Elisha was excited , or quickned by the melodious harmonie of a musicall harp . And therefore ( by the selfe same reason ) you may as boldly conclude a new found ordinance for prophesiyng by the meanes of an harpe ; because such a meanes was once practised , to awaken Elisha his propheticall spirit : as conclude an established ordinance for driuing forth diuels by fasting and prayer , because Christ ( at one time ) did tell his Disciples that such a meanes should haue been vsed by them , for the timely stirring vp of their miraculous faith , in that their intended businesse . In which holy exercise of prayer and fasting , the Disciples themselues being somewhat too negligent all the while that Christ was absent from them in the mount : their said faith was therefore vnable to accomplish that selfe same miraculous work . Exorcistes . If this exposition were true , then should there be some such kind of diuels , as the Apostles of Christ ( by all the faith they eyther had or could haue ) were vnable ( without further supplie ) to subdue : which seemes very straunge vnto mee , and such a sense , as I neyther can nor dare beleeue , neyther yet receiue for infallible truth . Orthodoxus . Why man , Stapelton , Thyreus , and you your own selfe doe flatlie affirme such a sense of the place . Eyther you are to too forgetfull what you affirme : or els you are groslie impudent in auouching the thing you dare not beleeue , nor receiue for infallible truth . But what might be the reason of such your sodaine Apostasie concerning this point ? Exorcistes . Surelie sir , euen this and none other . First , when I but remember those wonderfull workes which the Apostles themselues did eftsoones effect , and consider withall that absolute power of Christ , whereby they effected the same : I perceiue not how any infernall power could euer be able , to resist or hold out against that diuine and absolute power of Christ. Orthodoxus . It appeares by your speech , that eyther you haue had your later cogitations concerning these matters : or that els you haue filthilie forgot what you said but a little before , and ( or euer it be long ) will be forced eftsoones to auouch it a fresh . Howbeit , this ( in the meane time ) wee doe flatlie confesse for an answere , and Master Darel also auoucheth as much : namelie , that all the infernall powers of hell shall neuer be able to withstand that absolute power of Christ , which must necessarily driue them from the possessed . Although notwithstanding it followeth not , but that the diuell might then be able enough to withstand the Apostles miraculous faith , in the timely apprehending of that selfesame absolute power of Christ. And this also by their own carelesnes in stirring vp their said faith by earnest prayer to God : for which their said carelesnesse , they were then so sharpelie rebuked of Christ , and for confirmation of which faith , from thenceforth they eftsoones practised such feruent prayer , about the powerful accomplishment of many their miraculous actions . Exorcistes . They sometimes prayed I confesse at their working of miracles : howbeit , they needed not so to haue done their faith being strong . Orthodoxus , Verie true . But ( their faith being weake ) there was great cause they should doe it : yea , and euen then also our Sauiour Christ very sharpely rebukes them for not doing the same . And ( which more is ) you your owne selfe doe affirme that at other times also , they did earnestlie pray for the encrease of their faith : which faith of theirs being then but weake , M. Darel hee tels you , that was the cause why they could not driue forth the diuell . Exorcistes . Nay sir , the very words of our Sauiour himselfe , are so directly against this interpretation : as wee may by no meanes admit of the same . For he tels his Disciples , that nothing should be impossible to their miraculous faith : and therefore not the casting out of any diuell , how combersome or crabbed soeuer . Vnlesse happilie you will make these wordes of Christ , ( this kind goeth not forth but by fasting and prayer ) a particular exception from out of that generall power of the Apostles miraculous faith : whereunto nothing should be impossible , saue only the expelling of diuels of that kinde , which is vtterly vnsound , and flat opposite to the meaning of Christ himselfe . Orthodoxus . Yea , but M. Darel he tels you a quite contrarie tale . For hee very confidentlie affirmeth , that the scope and purpose of Christ was , to make knowen to his owne Disciples , that the spirit possessing that child , was one of the worst kind of spirits : for as much as it was one that would not be remooued , without the strong and chiefe of those meanes which were ordinarie and perpetual , and that thence partly it was , that the Disciples themselues did not cast him forth . And for this cause M. Darel doth tell vs , that our Sauiour Christ from out of those words ( this kind goeth not out ) noteth a certaine distinct sort , order , or degree of diuels , some way differing and distinguished from others : with one of which number , hee implieth that the child was possessed , whereby it came , that they themselues had not cast him out . Exorcistes . Howsoeuer it pleaseth you to make your selfe sport with Master Darel his speeches , M. Darel ( vpon better deliberation ) now telleth you plainely , that so oft as hee considers the authoritie and power which Christ gaue his Disciples ouer al vncleane spirits , and their mightie preuailing therewith : as also when he remembers , that this selfesame receiued power of theirs , was not bounded or limited to this or that kind of diuel , but stretched it selfe ouer all euill spirits whatsoeuer ; so that if he were but a diuell , they had power to expell him : so oft ( I say ) as M. Darel considers and remembers these matters , hee dare boldlie conclude , that no diuell ( how combersome or cruell soeuer ) was able to withstand the Apostles miraculous faith . Orthodoxus . If M. Darel be fraught with such variable and flitting considerations : no maruell at all , though the poore man be carried hither and thither , with such variable and chaungeable opinions , as are like to the chaungeable taffeta resembling all colours . Howbeit , such wauering weathercockes should make wise men beware , how they credit any his vncertaine oracles concerning this new-found diuillitie , howsoeuer the beake stands full in the winde . More especiallie then it behooues them to haue their eyes in their head , when Master Darel concludes so directlie against the plaine wordes of Christ : who tels his Disciples , that the very cause why they could not cast forth that spirit , was their vnbeleefe and weakenesse of faith , which they should haue stirred vp by fasting and prayer . Exorcistes . Sir , by your patience , you are quite from the purpose of Christ : For he speakes there of the miraculous faith , as appeares by the text it selfe : which tels vs of such a faith no doubt as ( being effectuallie had ) is able to remoue mountaines out of their places . Orthodoxus . And we also vnderstand it of such a faith : but what then ? Exorcistes . Doe you aske me , what then ? Why sir , that kinde of faith it was giuen without meanes to certaine men . And as the Lord appointed no meanes for the begetting of that selfe-same miraculous faith : so neyther hath hee ordained anie meanes at all for the encrease thereof . Orthodoxus . A mad man might happily imagine that Exorcistes ( by this his immediate miraculous faith ) had striken the Popingay dead : beholding him especially so crowslie to set vp the crest . But sir , how are you sure the miraculous faith was giuen the Apostles without any meanes ? or that the Lord hath appointed no meanes at all , for the begetting thereof ? Very certaine it is , that the miraculous faith ( how extraordinarie soeuer ) is giuen vnto men by the inspiration of God : and therfore the spirit it selfe is a meanes whereby the Lord begetteth that selfesame miraculous faith , in some certaine speciall persons , foreordained by the foreknowledge of God to that speciall busines . For to some ( saith the Apostle ) is giuen faith by the same spirit : whereby you may plainly perceiue , that euen the miraculous faith it selfe hath also a meanes , for the timely begetting thereof . Exorcistes . These are but starting holes , whereby to slip foorth when you feele your selfe hardly beset . For sir , I speake only of an ordinarie , and not of any extraordinary meanes for the begetting of faith : and ( which more is ) I would gladly know where the Lord hath sanctified any ordinarie meanes , for the begetting or encrease of that , which he giues without such meanes ? Orthodoxus . And these are but quick-sands wherewith you doe grauell your deepe skill of Diuillitie , so oft as you plunge your selfe in the same . Howbeit , thus much ( for aduantage ) you confesse by the way : namely , that euen the miraculous faith it selfe is extraordinarily begotten in men by the spirit of God. But tell me ( I pray you ) doth the Lord inspire the miraculous faith into the mindes of some , by his onely immediate spirit ? or hath he appointed no ordinarie meanes at all , whereby his said spirit may engraue , or beget that selfesame faith in their hearts ? It is one thing to haue the bare matter of that faith it selfe : and another , to haue withall the admirable manner of executing the same . And therfore me thinks you might learne to distinguish betweene the bare habite of that faith , and the admirable execution thereof . Touching the onely bare habite of such a miraculous faith , I see not as yet to the contrary , but that we may boldly auouch the spirit alone , to be the immediate : and the word it selfe the mediate cause which begetteth both the iustifying , the historicall , and also the miraculous faith it selfe . For as all faith whatsoeuer doth come by hearing the word : so surely the miraculous faith it selfe ( being none other thing else , but an vndoubted perswasion , by which we firmely beleeue that there is nothing impossible to God ) it also must necessarily fetch the ground-worke of such a perswasion from the infallible word of God : for what els but the word it selfe may certainly assure vs , that there is nothing impossible to God ? By this then you may also very plainly perceiue an apparant begetting of the miraculous faith ( respecting especially the bare habite thereof ) by an ordinarie meanes , I meane by the word of God. And as this the miraculous faith doth vndoubtedly gather her first begetting from the word it selfe , respecting especially the onely bare habite thereof : so surely the minde it selfe ( being in that selfe same habite of faith ) extraordinarily raised vp by some speciall motion from the spirit of God , vnto the timely execution of that selfesame faith ( begotten ( as before ) by the word and spirit of God ) it doth extraordinarily vndertake the powerfull effecting of some such admirable matters as seemeth best to the Lord , for the present good of his Church . And this vndoubtedly is that extraordinarie execution of the miraculous faith , whereof the Apostle purposely speaketh , saying thus : To one is giuen faith by the same spirit : that is , an extraordinarie execution of that the miraculous faith , for the edification of the Church of God. And according to this selfesame begetting of the miraculous faith , by the ordinarie meanes of the word , the Apostle elsewhere ( hauing spoken of many miraculous operations a little before ) aduiseth the Corinthians to desire to follow after , and very earnestly to labour for the best spirituall gifts : which neither hee would haue aduised them to , neither yet could they possiblie haue attained vnto them , if so bee there had been no ordinarie meanes by the word , by prophesie , by conference , by meditation , or prayer at least to beget them withall . Exorcistes . Well sir , be it there are some such both extraordinarie and ordinarie meanes , for the timely begetting of this the miraculous faith : yet can you not prooue , and I would gladly bee made to perceiue where the Lord hath sanctified any ordinarie meanes , for the timely encrease and confirmation of that which he bestowes vpon men , without such a meanes ? Orthodoxus . Would you gladly bee made to perceiue this mysticall point ? Why man , is not all faith whatsoeuer , to receiue her further encrease and growth from those selfesame meanes , whereby she was first begotten in the minde of man ? If therefore the miraculous faith hath her first begetting , extraordinarilie from the spirit , and ordinarilie from the word of the Lord , as hath bin declared : who doubteth then , but that by those selfesame meanes also she is stirred vp , encreased , and confirmed from time to time ? Otherwaies , what thinke you of Timothie his extraordinarie gifts and graces of the spirit : who being called after an extraordinarie manner to the office of an Euangelist , was ( notwithstanding his said extraordinary calling ) very earnestly aduised by Paul , to stirre vp those his said extraordinarie gifts , by the ordinarie vse of the word . Yea , and ( according to this sacred counsell of Paul ) the Disciples themselues did pray vnto Christ for the encrease of their faith . Exorcistes . You purposely peruert the scope of that Scripture . For the Apostles pray there for the onely encrease of their iustifying faith , as appeareth very plainly by the essentiall fruites thereof : which ( being put downe by Christ in the verses precedent ) occasioned the Disciples to pray as they did . Orthodoxus . Not only they prayed for the timely encrease of their iustifying faith ( as you say ) but of their whole faith whatsoeuer . Howbeit , more especially for the timely encrease of their miraculous faith , as appeareth plainly by the answer of Christ : who ( approuing their zeale in crauing so earnestly the encrease thereof ) commends them more especially for that , and tels them withall , that if they had but so much of that faith as is a graine of mustard-seede , and should say to this Mulberie tree , plucke vp thy selfe by the rootes , and goe plant thy selfe in the Sea , it should forthwith obey their commaund . Neither in that place only , but elsewhere also the Disciples they doe ( by their earnest prayers ) very earnestly entreate the Lord , to grant vnto them all boldnes to speake his word , and to stretch forth his hand , that healing , and signes , and wonders might be done by the name of his holie sonne Iesus . Yea , and ( which more is ) Master Darell himselfe doth confesse , that both Peter and Paul verie earnestly entreated the Lord by their prayers , to make their miraculous faith very powerfull in restoring Tabitha to life , and in recouering the father of Publius from his dangerous and deadly feauer . By al which it is very apparant , that as the Apostles miraculous faith was begotten by meanes : so surely they vsed an ordinarie meanes for the encrease thereof . Exorcistes . They did so I confesse : howbeit , there was no necessitie at all in doing the same , for these following reasons . Namely , first their said miraculous faith , it was of it selfe so strong , as it needed no helpe of any such ordinarie meanes for the encrease thereof . Orthodoxus . Your reason it is to too absurd . For in saying the Apostles faith was so strong of it selfe , as it needed no manner of encrease : besides , that you directly doe crosse your owne selfe elsewhere , you doe therein also first condemne the Disciples themselues , for putting vp a needles and superfluous prayer to God , so oft as they prayed for the encrease of that , which needed ( you say ) no encrease at all . Againe , you doe therein very plainly giue the Apostle the lie : who doth elsewhere auouch , that ( so long as hee and the rest of Gods children remaine in this mortall life ) they but know only in part , yea , and that so they must doe , till this their imperfection be vtterly abolished , by the comming of that which is perfect . And therefore this your first reason , concerning the Apostles perfection of faith , is to too absurd , very false , and vnreasonable . Besides that , there is small reason wee should credit your bare affirmation concerning that their supposed fulnes of faith , we hauing especially the authenticall iudgement of one so farre surmounting your selfe in the depth of Diuillitie , I meane your friend Master 〈◊〉 : who telleth vs confidently , that doubtles the Disciples they 〈◊〉 , in an especiall regard of themsel●●● , I 〈◊〉 , to stirre vp and encrease their faith : and therefore this first reason of yours is vnworthie ( by Master Darell his iudgement ) to receiue any answere . Exorcistes . Whatsoeuer Master Darell auoucheth concerning the Apostles prayers , for the timely encrease of that their miraculous faith , very certaine I am , they did more therein then God inioyned them to doe , in regard of any their extraordinarie gifts and graces : and therefore their said prayers ( if they only respected but the timely encrease of any their ordinarie graces ) make nothing against me . Orthodoxus . How came you so throughly acquainted with those the secret counsels of God , that you are certaine the Disciples ( in praying for the timely encrease of their extraordinarie graces ) did more therein , then God himselfe inioyned them to doe ? Exorcistes . I am ( I assure you ) very certaine thereof : and so much the rather , for that they had no reuealed word from the Lord to warrant the same . Orthodoxus . They had ( besides their ordinarie approued practises ) the vndoubted re●●lation● and motions of Gods spirit therein ; as may very ●●●bablie appeare by the extraordinarie blessing and effect which the Lord ( at that instant ) bestowed vpon their holie endeuours concerning Tabitha , and the father of Publius . Howbeit ( because you so confidently auouch , that the Disciples did more therein , then they were inioyned by God ) doe tell me ( I beseech you ) whether they sinned or not , in doing the same ? Exorcistes . Nay surely , howsoeuer they prayed they sinned not therein , as may plainly appeare by the good successe of their prayers : for ( whereas God heareth not sinners ) he heard them effectuallie , and granted vnto them the request of their lips . Orthodoxus . It is not alwaies safe to reason from the successe of our prayers either one way or other ; because the Lord he might heare them in iudgement : and so the Disciples ( notwithstanding any the successe of their prayers ) they might fearefully offend in crauing an encrease of that , which needed ( you say ) no encrease at all . Besides that , they hauing ( as you further affirme ) no reuealed word to warrant their prayer , the same could not possiblie be put vp in faith : and being not made or put vp in faith , it must needs be sinne ; for whatsoeuer is not of faith , is sinne , and so ( by consequence ) the Apostles ( if they prayed in such sort as you say ) they sinned no doubt . Briefely , the Apostles and all others , they are not onely to forbeare from the doing of what which God hath forbidden , but ( which more is ) they are strictly enioyned withall , to doe onely that which the Lord commaunds them to doe : if therefore the Apostles then prayed to God ( hauing thereunto no warrant at all from his word ) they did more therein , then they were commaunded of God , and so they sinned in doing the same . Exorcistes . I am sure ( whatsoeuer you say to the contrary ) that the Apostles ( in praying for the timely encrease of any their extraordinarie graces ) they did more therein , then they needed to haue done : neither yet did they sin at al in doing the same . Orthodoxus . If they did more then they needed to haue done , and yet sinned not at al in doing the same : it seemes by your speech that the Apostles prayer , it was then some 〈◊〉 of supererrogation at least ; and so , therein not onely they iumped iustly with our Papists now , whom we generally condemne for such an insolent and proud conceite , but ( which more is ) they dealt directly therein , against the holy institution of their master Christ. Who wils them else where , that ( when they haue done whatsoeuer they were able ) they should notwithstanding , acknowledge themselues but vnprofitable seruants : and so ( by consequence ) if ( in praying as before ) the Disciples did more then they needed to haue done ; then surely ( howsoeuer the pride of mans nature might superarrogate some thing vnto it selfe ) it appeareth by Christs mouth , that they were but arrogant sinners , if that which your selfe doth auouch , be counted for currant . Howbeit , your friend master Darel● ( analyzing and expounding the text ) doth tell vs directly , that this Scripture containeth first , a commaundements to fast and pray : and then next , a promised blessing in doing the same . By which it is very apparant ( whatsoeuer you pra●e to the contrary ) that the Apostles ( in so praying ) they did no more then they needed : but that rather , which was imposed vpon them , by a speciall commaundement from their master Christ. Yea , and that also according to the meaning of Christ himselfe : who hauing told his Disciples before that the very weakenes of their faith was one speciall impediment to the speedy dispatch of that speciall busines : then teacheth them further , that they should haue quickened their said faith by feruent and earnest prayer to God. Exorcistes . Whatsoeuer you tell me concerning master Darels exposition : this text may ( at no hand ) be peculiarly appropriated to the Apostles themselues , for many respects . Orthodoxus . What is one , to begin with ? Exorcistes . Why this ? If that Scripture hath speciall relation to the Apostles themselues , as you seeme to auouch : then surely , ( howsoeuer they had faild in their enterprise ) they might notwithstanding haue made this one defence , or excuse for themselues : namely , that they had no spare time for those speciall exercises , since they first saw the childe . The which so fit a defence or excuse , they would neuer haue omitted : being especially so sharply reproued of their master before . Orthodoxus . That Scripture , it may not be appropriated to the Apostles ( you say ) for many respects : making their pretended excuse ( from a supposed want of time , in the timely dispatch of those speciall exercises ) the principall respect thereof . Surely , a worthy respect ; and the same very respectiuely put downe no doubt , for many respects . For , First you were throughly acquainted ( it seemes ) with all the spare time the Apostles then had at that present . Secondly , it is very likely you knew how much of that time they must necessarily haue bestowed to the full : in the effectuall discharge of that duetie . Thirdly , you were also very certaine no doubt , that if they but wanted one minute of that your appointed time : then surely ( how succinctly , or how feruently soeuer they should put vp their prayers to God ) their labours therein had been vtterly lost . Lastly , you were made priuie ( it seemes ) to the Apostles purpose then , in not praying at all : who , perceiuing some want of time for the timely performance of those speciall exercises , would not therefore vndertake them at all , for losing their labors , but tooke ( as it seemes ) their said want of time for a backesette , or a profered aduantage in their proper defence , if haplie they should faile ( as they did ) in the powerfull dispatch of that enterprise . Now surely , the Disciples of Christ are highly beholding vnto you for this their proper defence ; whereof they themselues ( it should seeme ) were vtterly ignorant . Howbeit , had the Disciples dreamed in deed of such a sillie defence : yet surely , that dreaming defence , it had beene directly against the whole course of the historie , as may very plainely appeare by the seuerall circumstances concerning the same . For , first the possessed childe was presented vnto them , at the very selfe same time their master Christ was gone vp to the mount : being in the mount , he was forthwith transfigured , in the presence of Peter , Iames and Iohn . In the time of his transfiguration : he talked a time with Moses , and Elijah . After his transfiguration , he comforted the three Disciples : who were greatly amazed at that which they saw and heard . Hauing comforted and reuiued their troubled Spirites : he wils them very carefully to conceale the vision it selfe , till after his death . After this speciall charge , he reformed their error concerning Elijah his comming . These things thus dispatched in order : he forthwith descended from out of the mount . Being so descended , he saw the people thronged together : and the Pharisees very hotly disputing with his other Disciples , about their not dispossessing of the child as it seemes . These circumstances duely considered , it is apparantly euident , that the Disciples they had time enough to haue prayed : and therefore , that your imagined want of time , it could be no colourable excuse , to colour their carelesse negligence in awakening their faith by feruent praier to God. Moreouer , in saying the Apostles would neuer haue omitted that profered excuse , from the want of time to those spirituall exercises : therein you derogate much from the Disciples their conscionable dealings in such sacred matters . For , what other thing else doth your speech import , but that either there was in the Disciples themselues , such absolute perfection of foreseeing knowledge , as they neither would , nor possiblie could haue ouerseene , or pretermitted whatsoeuer might make for their proper defence : or that the Disciples at least ( if especially they had been men of your humour and quicke conceite ) they would ( vpon euery occasion ) haue beene forward enough , in making their present apologies , how preposterous , absurd , or vnsound soeuer . Brieflie , howsoeuer you dreame , that the Disciples would haue made their excuse from that your imagined want of time to such spirituall exercises : it seemeth rather ( their conscience being fully conuinced before , from the due consideration of the precedent circumstances concerning the sufficiencie of time for such businesse ) that they ( in all good conscience ) did plead themselues guiltie of carelesse negligence , in not vsing the meanes of feruent prayer for the timely stirring vp of their faith . And therefore , they ( by their purposed silence ) doe secretly consent to Christs reprehension , as a reprehension very iustly imposed vpon them for their former negligence : so farre off are they from falsely excusing themselues , by any falsely pretended want of time . By all the premisses then , it is very apparant , that this your first reason hindreth nothing at all ; but that the former speech of our Sauiour Christ may peculiarly , and onely be appropriated vnto the Apostles themselues . Exorcistes . If , by the purport and drift of this text , we must necessarily be made to vnderstand , that the Disciples themselues ( in their present weakenesse of faith for that present businesse ) should in deede haue fasted and prayed : then surely our Sauiour Christ , he had not ( in those words ) directly answered vnto the very point it selfe of the Apostles former demaund , nor rendred any reason at all , why they had not cast foorth the spirit , they not hauing sufficient time to fast and to pray , as was shewed before . Orthodoxus . And we haue sufficiently shewed before : that they had time sufficient for the timely performance thereof . Howbeit , doe tell vs plainely , in which words our Sauiour Christ had not answered directly to the Disciples demaund ; nor rendered a sufficient reason for their not doing the present worke ? Exorcistes In these words : namely , this kinde goeth not forth , but by prayer and fasting . For the Disciples demaunding why they could not driue forth that diuell , and Christ telling them the reason was , because they had not solemnely prayed and fasted before : they might iustly haue answered , that they had no spare time for the orderly vndergoing of such solemne , and sacred exercises . Orthodoxus . By forging a reason of the nullitie of that worke , from whose words of Christ , it is to be feared ( Exorcistes ) you doe purposelie fight and struggle against the very light of your conscience : and therefore ( that it should seeme ) was the onlie cause why your selfe ( insisting vpon your falselie supposed answere and reason of Christ ) doe euen purposelie and ( perhaps with a setled pertinacie ) very vnconscionably conceale the wordes themselues , from whence you would seeme to collect your falselie supposed inference . For howsoeuer it may not be doubted of anie , but that our Sauiour Christ did directlie answere the point of his Disciples demaund , and very concludentlie yeeld them the reason of their not doing the deed : yet is it denied of all , that Christ did eyther of both in those selfesame words which your selfe doth alleadge . But he hauing in the words before , put downe their weakenesse of faith for the principall or maine impediment to that purposed businesse , as your owne selfe affirmed a little before : in those following words whereupon you fondlie insist , hee teacheth them how they should haue quickned their faith : namelie , by feruent and earnest prayer to God. And so this scripture ( you see ) notwithstanding any thing hitherto heard , may well be appropriated to the Apostles themselues . Exorcistes . If that scripture must ( in any wise ) be meant of the Apostles themselues , then surelie so oft as their miraculous faith was vnable ( of it selfe ) to encounter with a combersome spirit : they must ( for their further preuailing therein ) haue necessarilie consumed a whole day together in prayer and fasting : for fasting , it required a whole day , I meane from eeuen to ●euen . Orthodoxus Exorcistes ? you deale too triflinglie with your ignorant Reader : & do purposelie endeuour to dazell his eyes by your sundrie trickes of legerdemaine . For first ( in vrging so stricktly the ceremonie of time for fasting and prayer ) all the world may plainelie perceiue , that therein you doe but Iudaizare ; and labour to entangle mens consciences a fresh , with the heauie yoke of that Iewish bondage , from which they were freed by theyr libertie and freedome in Christ. And therefore by such needlesse obseruation of dayes , of monthes and of yeares , you may happilie enthrall the poore ignorant soules afresh , and bring their spirituall fathers in feare of bestowing their labours among them in vaine . Moreouer , if fasting doth necessarilie require a whole day from eeuen to eeuen ; or otherwise , the holie ordinance of God concerning that exercise , is apparantly violated and fearefullie broken : then surelie the strickt and full obseruation thereof in the powerfull expelling of diuels may haue manie absurdities following the same . For be it supposed the diuell should be driuen from the partie possessed before noone at the furthest ( as were those seuen from K. Wright , if we may boldlie credit your own report ) who seeth not then , but that the one of these two absurdities must follow thereof at the least . Namelie , that eyther men must necessarilie transgresse that holy ordinance of prayer and fasting , by giuing ouer the solemne continuance thereof , before the set and appointed time be fullie accomplished , because the diuell is departed before : or must els very triftlinglie continue in calling vpon Christ for his absolute power to cast forth the spirit , notwithstanding he be cleerelie expelled before , and onelie because the set time for the fast is not fullie expired , which were fond and ridiculous . Besides that , you your owne selfe obserued no such set or appointed times for fasting and prayer in any one your pretended dispossessions . For in some of them , you rather f●asted then fasted : and therefore how can you ( in conscience ) commend the said exercise of fasting to any of your pupils , vnlesse it be purposelie and onelie done to make good the old verse , which saith . Qui satur est , pleno laudat ieiunia ventre , that is , Who so crammeth himselfe till his stomacke doth staunch : He fasting commends with a pampered paunch . Againe , in that your pretended dispossessing of Sommers and the rest , you spent not a whole day in prayer and fasting from eeuen to eeuen : but beginning about nine of the clocke in the morning , you had finisht your worke betweene three and foure at the farthest . So that ( howsoeuer you would bind the Disciples teeth and hands to the good behauiour for a whole day together , from eeuen to eeuen ) it seemes you your selfe must haue your owne teeth and tongue at libertie , so soone and so oft as it pleaseth your selfe . Brieflie , whereas your selfe ( by vrging so stricktly the Leuiticall fasts ) would haue the Disciples of Christ , euen necessarilie taken vp with those exercises of fasting and prayer for a whole day together : your old friend M. Darel , it seemes he affoords them more fauour , in not tying them so stricktly to any set time for the same . For he tels vs directlie , that the diuell ( how combersome soeuer ) hee hath in the partie possessed his determined time appointed of God : longer then the which he cannot continue one minute of an houre , but must necessarilie depart at that time , though no meanes for dispossession were vsed at all . And therefore sith ( for any thing we know to the contrarie ) the Lord may determine the spirits departure before the one halfe of the day be spent in those exercises : it were but a vaine and vncertaine course to appoint a whole day for fasting and prayer , from eeuen to eeuen . So then , by this you see , it is very apparant , that ( notwithstanding anie your supposed want of time for the worke ) this speech of Christ , it may very well be appropriated to the Apostles them selues . Exorcistes . Nay that I flatlie denie . For the Apostles ( being filled with the holy Ghost at the feast of pentecost ) they were neuer after so farre emptied thereof , but that ( in attempting any miraculous worke whatsoeuer ) they were throughlie able to accomplish the same , without any such vse of fasting and prayer : and therefore it is very vnlikelie that our Sauiour Christ ( for fortie dayes space and no longer ) would euer establish such an ordinance of fasting and prayer for them to obserue in anie their dispossessions whatsoeuer . Orthodoxus . This then ( by the way ) you confesse at vnwares , that ( before the Apostles were filled with the holie Ghost at the feast of pentecost ) their faith was but weake , and needed fasting and prayer to support the same . But this accident befell the Apostles before the said feast : and therefore ( by your owne speech ) they needed fasting and prayer ( at that present ) to stir vp and quicken their faith . Besides that , your old friend M. Darel , he tels vs directly that the Apostles in deed by the power they receiued from Christ , were able to driue out any diuell whatsoeuer , and ( as occasion was offered ) they did so vndoubtedlie from time to time , if their faith fayled them not : which ( saith he ) at that present it did , and euen in this very worke : and therefore this speech of Christ ( concerning fasting and prayer ) it was peculiarly appropriated to them . Brieflie , our Sauiour Christ he tels his Disciples directlie , that their vnbeleefe and weakenes of faith , was the maine impediment to that speciall busines : and therefore ( howsoeuer your selfe affirmeth ( els where ) that their faith was so strong as it needed no meanes to stirre vp the same ) Christ telleth them plainely , they should haue vnderpropped their sayd faith by the holy exercise of feruent prayer to God. Exorcistes . Verie true , before they were filled with the holy Ghost , there was some need to haue stirred vp their weake faith by fasting and prayer : but after the feast of pentecost there was no need of any such helps . For euen as after they receiued the fulnes of the spirit , their faith neuer failed in doctrine and iudgment : so neyther in the working of miracles . Orthodoxus . A man may perceiue by your manner of writing , that you meane to turne ere you burne : yea , and when you haue turned your selfe besides all manner of turnings ; that then you will not sticke to returne a fresh to your former turnings : and so begin there to turne as fast , as euer you turned before . For what an odde iest is this to affirme but euen now , that ( before the Apostles were filde with the spirit ) their faith was so strong , as it needed no meanes to stirre vp the same : and euen then also ( with the turning of an hand ) to turne the Catte in the panne , and to say ( on your credit ) that before the feast of pentecost there was some neede to quicken their faith , by fasting and prayer . May not those your young pupils be pestilent proude , who ( in this new-found trade of diuillitie ) are got vnder the trustie tuition of such a turne-about tutor , as turnes like the weathercocke with euery blast of Doctrine ? Howbeit , you seeke to shelter your weather shaken opinion with this slender shift : namely , that howsoeuer the Apostles faith might be weake before they were filde with the spirit ( and thereupon they needed prayer and fasting to stir vp and strengthen the same ) yet after the fulnes of spirit , as their faith neuer failed in doctrine or iudgement : so neyther in the working of miracles . This seemeth an irrefragable reason no doubt : and such a one I beleeue , as may not possiblie be shaken . Well , bee it supposed that after the Apostles receiued the holie Ghost , their faith fayled sometimes in Doctrine or iudgement : then it is very probable their said faith , it might also fayle at sometime in the working of miracles . That the Apostles at sometimes fayled in the first , it is verie apparant . For , Peter hee went not rightly to the truth of the Gospell . Iohn would haue worshipped the angell once or twice . The Apostles and brethren who were at Iudaea ; they thought that the word of God was not to be preached vnto the Gentiles . All these were errors in doctrine and iudgement . And therefore the Apostles faith ( fayling directlie in these ) it might fayle much more in the working of miracles . Howbeit , because you seeme so confident in this one assertion : doe shew vs the reason why the Apostles faith ( so soone as they were filled with the holy Ghost ) could not possiblie fayle in doctrine or iudgement ? Exorcistes . My reason is this . The holy Ghost is called the spirit of truth : This spirit , being promised to them , was afterwards in miraculous maner bestowed vpon them : they therefore receyuing the fulnes of this spirit , their faith from thenceforth could not possiblie faile in Doctrine or iudgement , and therefore much lesse in the working of miracles . Orthodoxus . I answere . The holie Ghost is iustly called the spirit of truth . This spirit of truth was faithfullie promised vnto the Apostles : and , at the feast of Pentecost , very miraculouslie bestowed vpon them . Hitherto , we accord ( you see ) in euery point . Howbeit , your inference inforced from hence is not proued , but pitifullie begged : for we denie , that either all or any one of the Apostles receyued the fulnes of this spirit . Exorcistes . Then you denie the truth of the sacred Scriptures . For , doth not the Euangelist Luke verie flatlie affirme , that they were all filled with the holie Ghost , and spake with new toongs , as the spirit gaue them vtterance ? Orthodoxus . He denyes not the truth of the sacred scriptures : who onlie denyes but your erronious collections , vntrulie gathered from the sacred scriptures . For , it is one thing to be filled with ; and another thing to receyue the fulnes of the spirit . It is an axiome , not onely warrantable by learned Philosophers , and commonlie knowen to the simplest on earth , but approued of all by common experience : that , whatsoeuer thing is receyued of another , the same thing is receyued only according to the capacitie of that which receyueth the same . We do willinglie acknowledge , that the holie Ghost hath replenished only our sauiour Christ with the vnmeasurable aboundance of his graces , and that Christ only hath receyued the fulnes of the spirit : because , that vnto him the father giueth not the spirit by measure . Notwithstanding , the Apostles and all other the elect , they do only apprehend the graces of the spirit in their proper measure : according to which measure , they haue receyued not the fulnes it selfe , but , of the fulnes of Christ his spirit , euen grace , for grace . By all which it is very apparant , that euen the blessed Apostles and other the elect in Christ , they receyue the graces of the spirit only , according to the simple capacitie of humane frailtie : and , not according to the maiestie and fulnes of the spirit it selfe , so as their faith could not faile in any respect . For , howsoeuer they were trulie renued and enlightned with the holy Ghost : yet were they not ( in this present life ) so absolutely enligtned renued or clensed from all peruersnes of hart , or blindnes of mind , as that they could neyther swarue in doing their dutie , nor be deceiued at all in their iudgement . Not , that the measure of the spirit which they receyued , was ( of it selfe ) insufficient to preserue them absolutely from either of both : but , for that it pleased the father in such sort to dispence his spiritual graces to men in this life , as the verie best might perceiue their owne imperfections , and therewithall , be driuen to acknowledge , that the fulnes of perfection consisteth only in Christ. For , who will denye , there is water enough in the mayne Ocean sea , to quench the raging flames whatsoeuer which wast a whole towne : howbeit , this we must needes acknowledge withall , that a simple earthen vessell cannot possiblie contayne enough of that water to asswage the fier alone , that burneth one house . The blessed Apostles , they acknowledge themselues to be men , yea men , who ( being naturallie begotten in the image and likenes of Adam their father ) must naturallie flame and burne as the Prophet reporteth . And therefore , albeit they were certainely borne anew of water and the spirit : yet , the water of the spirit , it doth not so thoroughlie extinguish in them all sparks and ouersights whatsoeuer , as that their faith could not faile in any respect . For then , what needed their corruptible bodies to put incorruption vpon them , or themselues desire to be dissolued and to be with Christ ? Howbeit , this we certainely know , that ( during this life ) there remayneth euen in the best of all , a dayly strife betweene the spirit and the flesh : yea , and that the remnants of flesh do sticke very fast not only in their harts , but also in their minds . And for these selfe-same respects , the very Apostles themselues do freely acknowledge , that now ( namely while they liue in this life ) they knowe only but in part : that the power of God is perfited in weakenes : and that therefore they do all cry out with the Prophet and say , heale thou vs O Lord , and we shall be healed : yea , and euen Paule , he acknowledgeth of himselfe , that he is not yet perfit , although he be laboring earnestly towards the marke . And Iames sayth generally concerning the faithfull , that in many things they all offend . Briefly , our sauiour affirmeth flatly , that he which is washed the whitest of all , hath neede notwithstanding to wash his feete . By all which its very apparant , that the Apostles themselues , they were not so absolutely filled with the graces of the spirit , but that their faith notwithstanding it might and did faile at one time or other , in some point of doctrine or iudgement , and therefore much more in the working of miracles . Exorcistes . If it be certainely true , that their faith ( at any time ) fayled in doctrine or iudgement : how then is the promise of Christ to be credited concerning the holie Ghost , for he told his Disciples , that the same should leade them into all truth ? Orthodoxus . That the Apostles faith in some things , and at sometime might faile , it is vndoubtedly true ▪ and , the promise also of Christ cōcerning the holie Ghost his direction , is as vndoubted a truth . For the holie Ghost ( no doubt ) did leade them into all truth , yea , I say further , into all holines of soule and bodie : howbeit , he led them into all truth , in such sort as Paule protesteth vnto the Ephesians , that he shewed them all the counsell of God. Now , he shewed them all the counsell of God , not absolutely and simplie , but so much thereof and so farforth also , as was profitable for them : otherwayes , if he had absolutely shewed them the whole counsell of God whatsoeuer , he must necessarily then haue shewed them also the secret things of God , which only belong to the Lord alone , and concerned neither them , nor their children . And therefore whereas our sauiour promised such a comforter vnto his disciples , as should leade them into all truth : the meaning is , that he should leade them into nothing else but the truth of God , and into all that truth whatsoeuer , which concerned their owne , and his Churches saluation . For , more then this our Sauiour neuer promised to them : and , more then this , they were not to expect at their maisters hands . So then , howsoeuer the particle ( al ) may seeme to haue reference vnto whatsoeuer the Apostles should speake or do : yet Christ , he restraines the holie Ghost his directions to those only truths which he ( by his owne mouth ) had taught them before , as appeareth by the very ten●ur of that promise it selfe , which sayth . But the Comfortor which is the holie Ghost , whom the father will send in my name , hee shall teach you all things , and bring all things to your remembrance which I haue told or taught you before . Giuing them thereby to vnderstand , that whensoeuer they spake or did that , which was not according to the reuealed truth he had taught : them : that saying or doing of theirs was more then he had told them before , and more then they were led vnto by the spirit of truth . By all the premisses then , it is very apparant that the holie Ghost ( in those daies ) enlightened the Apostles mindes , and now also ( at this present ) doth sanctifie the hearts of all the elect , so farre foorth as is expedient for their owne and the Churches saluation . But it was then , and is now expedient for them and for vs to erre in some things , that wee may giue all glorie to God alone : that so ( seeing our owne frailtie and weakenes ) we might not be high minded , but feare : that thereby wee may be taught , very willingly to beare one anothers burthen : that we might learne to worke forth our owne saluation with feare and trembling : that we may be made to vnderstand with Paul , that the grace of God is sufficient for vs : that we may sharpen our trust in him : stirre vp our loue towards him : pray more feruently vnto him , to increase our faith , and to forgiue vs our sinnes : briefly , that wee may runne forth the whole race of our life , with greater stedfastnes and constancie . Now then the case being thus , wee may boldly conclude , that the Apostles themselues and all the elect in Christ , they are led in all truth and holines by the certain direction of the holy Ghost : howbeit , this wee haue to consider withall , that they are so led vnto this saluation , as they are not absolutely free from euery sparke and wrinkle , either of manners or doctrine , but that at some time , and in some speciall points they might and did erre , as hath been declared . Exorcistes . How then could the efficacie of Christ his intercession , concerning their soundnes of faith , be certaine vnto them : who ( hauing related the insatiable desire of Satan to sift them , as men winnow wheate ) told them forthwith , that he had prayed their faith should not faile . By which we may learne , that ( if the intercession of Christ be any thing gratious with God his father ) the Apostles faith could not possibly faile in doctrine or iudgement . Orthodoxus . Nay rather by this we may learne , that you grossie abuse both the prouidence of God and that promise of Christ : and all to support your idle fansies . For Christ did not promise that Peters iudgement should neuer faile : but that ( in the following temptation which was forthwith to fall vpon Peter ) his faith should not finally perish . I haue prayed for thee ( saith Christ ) that thy faith shall not faile : that is ( saith Chrysostome ) that thou finally perish not . For Christ did not say , I haue prayed that thou mightest not denie me ; but that thy faith should not ( wholie ) faile : for by the fauour and care of Christ it came to passe , that Peters faith was not vtterly extinguished . Hereunto accordeth Beda , saying : Our Sauiour prayed for Peter , not that hee should not be tempted ; but that his faith should not faile : that is , that after Peter was fallen by denying his master , he might rise againe by repentance to his former state . Now then , if you rightly frame your argument from the premisses , you may plainly behold the absurditie of your owne illation , thus : I haue prayed for thee ( saith Christ ) that thy faith should not vtterly vanish away , though thou shalt thrice denie me , and most shamefully forsake and forsweare me : therefore neither Peter himselfe , nor the rest of the Apostles could possibly erre in matters of doctrine or iudgement . This you see is your argument : and now I aske you , not what boy , but what Bedlem would thus dispute ? Exorcistes . Peter denied not the faith : but the person of Christ. Orthodoxus . And hee that denieth the person of Christ , denieth not a part , but the whole faith of Christ. It is a sorer and more dangerous fall to denie the Lord himselfe , then to bee deceiued only in an opinion of faith , and this also according to the verie confession of Peter himselfe . For thus he placeth them both in his second Epistle : There shall bee false teachers amongst you , which shall priuilie bring in damnable sects , yea denying the Lord that hath bought them . And our Sauiour , in his ( admonition to the seauen Churches of Asia ) sheweth the Church of Pergamos , that he which denieth his name , denieth his faith . Thou holdest fast my name ( saith he ) and hast not denied my faith : wherefore , not to hold fast the name of Christ , is flatly to denie the faith of Christ. And how can you doubt of the trueth of this , since the missing of any point of faith is onely but heresie : whereas the denying of Christs name ( which fearefull offence Peter fell into ) is flat Apostasie , farre worse then the former by much ? See then ( I beseech you ) how lewdly you peruert the words of our Sauiour . For where Peter is only forewarned of his fall : you would make Christs words a warrant vnto him that he shall neuer fall . And where the Lord promised Peter repentance , you turne the text , as if he were finally freed from all future offences . Exorcistes . Not so , I confesse Peter offended , but not in the faith . Orthodoxus . Could Peter denie his master Christ , and not denie his faith and hope in Christ ? or can there be greater infidelitie , then flatly to denie the sonne of God ? And yet Peter not onely denied him thrice , but with an oath , and a curse hee ratified his former deniall . Exorcistes . Peter only denied that he knew Christ. Orthodoxus . And he that knoweth not Christ , what faith or hope hath he in Christ ? Ambrose yeelding a reason why Peter ( after his fall ) did not speake , but weepe , saith thus : Peter doth not now vse speech by the which he had lied : by the which he had sinned : by the which he had lost his faith . And againe , Peter became more faithfull after he had bewailed the losse of his faith . By all the premisses then , it is very apparant , that ( notwithstanding the prayer of Christ ) the Apostles faith , it might and did faile at some time , in doctrine and iudgement : and therefore much more in the working of miracles . Exorcistes . This ( in my opinion ) is a dangerous point . For if it be fully concluded , that the Apostles ( at some time ) both might and did also erre in their iudgement concerning some points of doctrine : then how may wee be certaine , which of their writings must be held for infallible truths ? Orthodoxus . Surely , euen all those their writings whatsoeuer , which the holie Ghost did leade them into : those are the onely infallible truths of the spirit of truth . But such only are all those which their master Christ had taught them before : for the testimonie of Iesus is the spirit of prophesie , and none other truths then those which Iesus before had testified to them , were they led into by the spirit of truth . Those their testimonies therefore ( what , or how many soeuer ) they are to be esteemed as authenticall , and infallible truths . Al other their testimonies which only but slipped from humane infirmities ( how glorious soeuer in shew ) as they are not the testimonie of Iesus , and therefore not the spirit of prophesie : so are they ( in euery place of the Bible ) all tainted and branded for errors or vntruths , by the spirit of truth , as wee shewed before . For howsoeuer the Apostles themselues were subiect to errors : yet could they not possiblie erre , so long as they onely but heard the voyce of Christ their Master and Shepheard , and but followed the only directions of the spirit of truth . Againe , howsoeuer some one of them , at some time , and in some speciall point , both might and did erre , as hath been declared : yet al their whole Colledge or companie , it did not nor could not possiblie erre . But euermore the light of truth was cleerely conserued in some of their mindes , to discouer the clowdes of darknes which shadowed the rest , and to propagate the light of the truth to all posteritie : in which onely respect they are purposely called the lights of the world , the foundations and pillars of truth . Besides that , the Apostles they did neuer vniuersallie erre , I meane , their faith neuer failed in all the parts of Christian doctrine : howsoeuer some of them , at some one time or other , might happily swarue in some certaine point . Moreouer , they did neuer decline from the foundation it selfe : because then they could not haue been the true Church of Christ , which must necessarily bee builded vpon Christ the head corner stone , and therefore they euermore held the foundation fast . Briefly , the Apostles faith , it neuer finally failed : for howsoeuer they at some times stragled aside through humane frailtie , yet were they in time recalled from their errors , as may plainly appeare . For not only they all returned to Christ , so soone as he was risen from death : but ( which more is ) they first acknowledged themselues , and then taught soundly to others the state of Christs kingdome . And Peter being reprooued of Paul did willingly yeeld vnto him : and Iohn staied himselfe vpon the Angels admonition , from offering worship vnto him : and the Apostles with the brethren ( being taught the truth ) reioyced greatly , that God had granted the Gentiles also repentance to life and saluation . Yea , and in this their sound conuersion , is fully performed that which was promised before by Christ : when he said vnto Peter , vpon that his worthie confession of faith : Thou art Peter , and vpon this rocke will I build my Church , and the gates of hell shall neuer preuaile against the same Marke the words , the gates of hel , they shal not preuaile against the Church : that is , they shall not be of a preuailing strength , for so much the word importeth . They shall then be of strength against the Church ; but they shal not preuaile by their strength , no , albeit their said strength bee as strong as holds , as the Apostle elsewhere doth purposely call them : yet are they not preuailing holds . For the elect and chosen of God may take a fall at some time : but fall finally away they can neuer . Perhaps at some time they build straw or stubble : yet they build on the foundation , and the foundation is Christ. The sheepe of Christ may eftsoones goe astray in the wildernes , but perish they cannot : because none shall euer be able to plucke them forth of the true shepheards hands . The prodigall sonne may happily at sometime goe away from his fathers house : but he shall be made to returne againe , and be no lesse fauourablie entertained of his father , then hee was before . The faith of Peter himselfe did euen swoune , as we say : but finally it failed him not . He was turned away from the Lord , whom hee also denied : but hee returned againe to the Lord with the bitter teares of repentance . Briefly , the faithfull , they are oft times very shrewdly pressed with many and mightie enemies : howbeit , they are neuer suppressed . It is certaine therefore , that the elect and chosen , albeit they be made the children of God by adoption : yet are they subiect to errors and slips . Howbeit , on the other side , they are subiect so , as they are freed from the guilt of error by Christ , and accepted as holie in the sight of God : because they are holie in part . I am blacke , O ye daughters of Ierusalem ( saith the Spouse ) yet am I comely as the tents of Kedar , yet as the hangings of Salomon . Yea further , the bridegrome ( he saith ) she is faire , nay ( which more is ) that she is the fairest , but yet , the fairest of women : not simply the fairest , but in comparison of women , but in respect of earthly creatures . To teach the Church thereby ( least happily she grow proude of her borrowed beautie ) that so long as she liueth in this tabernacle of the bodie , she goeth on towards , but is not yet come to the perfection of fairenes : and therefore that she is not faire altogether , though she be therefore commended for her fairenesse , because she walketh after the spirit , not after the flesh . So then ( to conclude this point ) sith it is apparantly euident by all the premisses , that the Apostles faith , it might and did sometimes faile in doctrine or iudgement , yea , euen since that very time they were filled with the spirit : therefore it is likewise apparantly euident , that their said faith , it might much more faile in the working of miracles . Exorcistes . Their faith neuer failed in the working of miracles ; since that time especially , they were filled with the spirit . Orthodoxus . Then was it needles for them to haue prayed for the timely increase and confirmation thereof , which they vndoubtedly did , as we haue proued , and your selfe confessed before . And , whereas you would strengthen your cause from the Apostles fulnes of faith : if you rightlie consider the matter that doth rather confound , then confirme the same . For , by arguing , that the Apostles faith could not possiblie faile , from the time they were filled with the spirit : you do implicatiuelie conclude , that it might and did also faile before , which is the very point you denie . And thus ( hauing lost your selfe in a thicket of thornes ) the faster you runne , the further you raunge : and the fouler you bescratch your face with the briers . Briefely , whereas you seeme to inferre , that fasting and prayer , it had beene but a needles ordinance for the Apostles of Christ , especiallie after they were filled with the spirit : and , that therefore it is very vnlikely , that our sauiour ( for that short time only wherein the Apostles faith was subiect to failing ) would haue instituted the same , as an ordinance only for them to obserue . Our answere is , that you do ouerproudly or peruersely controll the wisedome of Christ : and it may please you to consider withall , that the time betweene Christ his transfiguration and Pentecost , was not so short , as you haplie ( by your inconsiderate accompt of bare fortie dayes ) would beare vs in hand : for , if you runne ouer your reckonings afresh , you shall finde the interim , I meane the distance betweene them , to be full tenne weekes at the least . In all which time the Apostles of Christ ( though at seuerall times they had fasted and prayed a whole day together ) they might notwithstanding haue kept a combersome coyle in casting out Diuels , especiallie if they had happened vpon many such tractable patients as was Katherine Wright : who ( hauing seuen or eight diuels ( you say ) within her at once ) had them all driuen forth in lesse space then an hower . And therefore ( for any thing hitherto heard ) I cannot perceiue , but that those words of Christ , namely , this kind goeth not forth but by fasting and praier they may , and are to be peculiarly appropriated vnto the Disciples themselues . Exorcistes . Nay sir , that interpretation is so farre opposite to the words of Christ , as we dare ( by no meanes ) admitte of the same . For Christ ( in the dispossession hee speaketh of heere ) requireth a meanes for the expelling of Diuels , as without which meanes the same could not possiblie be brought to passe : and then telleth vs what that meanes is , namely fasting and prayer . Whereas this your obiected interpretation implieth , that this kind of spirit , it might be cast forth , without this said meanes of fasting and prayer : if so be the Apostles faith had beene strong enough . Orthodoxus . Very true as you say : and what one inconuenience I pray you , in holding so ? We ( for our owne partes ) perceyue no such opposition betweene our sayd interpretation , and the words of Christ , as you falsely would beare vs in hand . Nay rather , you your owne selfe do shrewdlie ouerthwart , not only our sauiour , but also euen your greatest acquaintance , M. Darel I meane . For first , you make prayer and fasting an ordinarie established meanes for the perpetuall expelling of Diuels , whereas our sauiour sayth plainely , that the Apostles miraculous faith , was the onely powerfull meanes which should haue effected the same . Againe , you do heere very flatly auouch , that this was such a daungerous kind of Diuel , as could not possiblie haue beene cast forth at all by the Apostles faith , had the same beene neuer so strong , without fasting and prayer annexed thereto : Whereas your good friend M. Darel doth firmely hold , that the Apostles faith was so strong , as if he were a Diuel ( of what kind soeuer ) they could , and were able to haue cast him out . Exorcistes . Very true , if he had beene any diuell , of the one sort of diuels . For you must note , that Christ ( in saying , this kinde goeth not out ) obserueth therein a distinct sort , degree or order of diuels , some way differing and distinguished from others : with one of which number he implyeth that the childe was possessed , whereby partly it came , that they had not cast the diuell forth . Orthodoxus . How know you , that Christ noteth therein : such a distinct order of diuels differing from others ? Exorcistes . First , the same doth fitly accord with the very letter of the text : which telleth vs directly , that this kinde of diuels goeth not forth , but by fasting and prayer . Orthodoxus . You doe falsely belie the text it selfe . For the words of the text , they are not thus ( this kinde of diuels , but this kinde ) and no more . Wherein , Christ onely distinguisheth diuels from all other creatures : but seuereth not spirits by any distinct , or seuerall orders among themselues . As if some man ( intending to set forth a shrewe to the full ) should say in this sort : the best of this kind is shrewish enough . Who seeth not plainely , that the man ( by this speech ) doth onely distinguish women from men by their sexe or kinde : but seuereth not shrewes by seuerall degrees among themselues ? So surely , our Sauiour Christ in saying ( this kinde goeth not forth ) intendeth to set downe no seuerall orders of diuels among themselues , but speaketh onely of diuels in generall ▪ as if he should say thus , this kind , that is , these diuels , they goe not out , but by prayer and fasting . Notwithstanding , if you will haue vs approue of this your new-coyned distinction , doe tell vs I pray you , from whence you first learned the same : I meane where find you these your distinguished diuels , into such their seuerall orders among themselues ? For tell me I beseech you , are not all the holy Angels ( how glorious soeuer ) of one and the selfe same kinde ? Againe , are not all men ( how different soeuer in the doing of mischiefe ) of one and the selfe same kind ? I beleeue you dare neuer deny it . And onely are spirits or diuels distinguished into their seuerall kinds ? Hitherto I haue been ( I assure you ) of this opinion , that all diuels whatsoeuer , they are onely spirites by nature , and Angels by office : and that the distinction of Angels , is onely of good and euill Angels . As for those your supposed sundry kindes of diuels , distinct into some seuerall orders among themselues , that mysticall point of Diuillitie , I neuer heard of I assure you , before this present : neither yet of any further distinction of diuels , then only that of the diuell and his Angels . Exorcistes . Sir , I distinguish not diuels in an especiall respect of any their essentiall being , for therein they are all of one and the selfe same nature or kinde : but my meaning is , that there is a distinct sort or order of diuels , seuered by sundrie degrees among themselues . For howsoeuer , when we distinguish the whole state of this kingdome of England ( by the Queene and her subiects ) we do make therein , but one only superiour , and all the other inferiours : yet , who seeth not withall , but that the inferiours themselues , they are distinguished also by sundrie sorts or degrees , namely , by Dukes , Earles , Lords , Iudges , Iustices , Knights , Gentlemen , Y●omen , and so forth . So surely , howsoeuer when we distinguish the whole kingdome of darkenesse , by the diuell and his Angels , we therein make but one a Prince , and the other his subiectes : yet who sees not with all that the diuell his Angels , they are also distinguished themselues by sundry sorts or degrees . And so much , not onely the former places of Matthew and Marke doe plainely import : but our Sauiour else where , he makes it apparant by telling vs , that the vncleane spirit ( being gone out of a man ) is said to returne with seuen other spirits farre worse then him selfe . By which it is very apparant , that among vncleane spirits , some goe beyond others in malice and cruelty towards men , in subtiltie and iniquitie : and these are called ( by our Sauiour Christ ) the worst kinde of spirits , as distinguished from others , which are lesse cruell and wicked . Physiologus . Now surely M. Orthodoxus , this fellow hee hath a verie deepe reach , or rather an odde kind of conceit concerning the hidden meaning of this mysticall trade of diuillitie : out of al doubt he surpasseth old doting Dionysius by many degrees . For howsoeuer that good Seraphicall Doctor hath to too prouidently penned the celestiall hierarchie of Angels , he did not so much as once dreame of anie infernall hierarchie of diuels all the dayes of his life : no surelie , that mysticall matter surmounted ( by manie degrees ) the shallow reach of his stinted conceit . Seeing therefore that good old father hath left the same in suspence , and that no one writer euer since durst hitherto vndertake so vnwealdie a worke : it shall not be amisse for your selfe Exorcistes ( being especiallie a man ( as it seemes ) of such singular profunditie concerning such points ) to giue the timelie aduenture vpon some admirable supplie of Dionysius his want , and to set forth to the world the infernall hierarchie of spirits and diuels . For by such meanes the simplest on earth may be brought in continuance of time , to an exquisite skill in that your new-found facultie , and be made to vnderstand with a trice , the seuerall sorts of infernall spirits : which vndoubtedlie would be a labour exceeding profitable for people on earth , and very pernitious to the diuels in hell . In the meane time propound vnto vs ( I pray you ) some one or two of your soundest arguments , to proue directlie vnto vs some further distinction of infernall spirits , then only that of the diuell & his Angels . This one distinction howsoeuer we acknowledge for currant , as hauing it warrant from the reuealed word : yet surelie , wee haue hitherto esteemed all further inquisitions into those the supposed seueral orders of diuels , to be meerely but friuolous . Howbeit your selfe ( it may be ) haue latelie receiued these latelie reuealed oracles , from old Middlecubs mouth : and therefore I pray you , discouer your reasons to mannage this matter . Exorcistes . Why sir , there are seuerall degrees or sundry sorts of orders among mē on earth : & therfore also among the infernal diuels of hel . Orthodoxus . That followeth not . For this difference of order among men heere on earth , ariseth in an especiall regard , eyther of mens ages or callings : which maketh our sinne eyther more or lesse , according to the qualitie of the persons themselues , against whom we offend in those respects . For first concerning their age , whereas all men naturallie descend from Adam , and ( being ( by reason of that their descent ) eyther elder or younger then others , according to the course of times or seasons ) are therefore to be reuerenced themselues , and to yeeld reuerence also to others , in an onlie regard of their age or condition , accordinglie as the Lord hath appointed : the case is not so with spirits and diuels . For neyther issued they all out of one , as all men by propagation were procreated first from Adam , but they were all ioyntlie and forthwith created together , not hauing among them an infant , a young or an old one : but they are all of equall antiquitie , and so no difference among them , in any regard of their nature or age . Neyther yet doe they come to perfection by little and little , or grow vp by nutriment and ordinarie exercise : but doe continuallie retaine in themselues that selfe-same estate of subsistence , which they euer enioyed from their first creation , without any such naturall supplies , or seruiceable additaments by nature or naturall meanes , as might make them any waies ( in dutie ) beholding one to another , and therefore no difference among diuels at all in any regard of their nature or age . Againe , that there is no difference among them at all , in consideration of any their different degrees of calling , it is verie apparant to so manie , as are not purposelie blind . For howsoeuer among men , there are superiours and inferiours , magistrates , and ministers , some to rule , and some to be ruled , and all this especiallie ( respecting their naturall infirmities ) for auoyding disorder and confusion among themselues , in this their warfayring state : there are no such seuerall orders among spirits and diuels in hell . Both because they ( being ( by their fall ) depriued from all manner of dignitie ) are now destinated and tumbled headlong into such a confused state as hath in it no order at all : and for that also , confusion it selfe is much more befitting their accursed condition and kingdome of darkenes , then any such seemely order of gouernment , as the Lord ( in mercie ) hath establisht among men here on earth . Besides that , the seuerall degrees and orders among men vpon earth , they are an vndoubted ordinance of the eternall God : decreed from all eternitie , for this speciall purpose . Namely , that therein ( the liuely image of Gods sacred iustice and mercie being shadowed forth vnto men vpon earth ) that his said ordinance , it might more inuiolablie be executed and obeyed of all in this warfayring world : according to his owne vnchaungeable purpose , and speciall appointment . For this , all men are made to acknowledge by the very instinct and light of nature , namelie , that wheresoeuer is found a maioritie , therein is also implied a commaunding authoritie : and where there is only but a bare minoritie , there is onlie an obeying necessitie . Howbeit the Lord , he hath instituted no such ordinances at all , among spirits or diuels in hell . Because then , as here vpon earth : so likewise in hel there must be Iudges and Iustices , Parliaments , Termes , Assises , sessions , and Courts for the orderlie conuenting and conuicting of grosse malefactors among them , and for the fearefull tormenting of daylie disordered diuels , which were to too absurde to imagine . Both because the Lord himselfe ( hauing alreadie endighted , arraigned and adiudged the diuell and his Angels to endlesse damnation ) reserues them in chaynes vnder darkenes to the great and notable day : and for that also he hath now no further vse of the seruice of diuels in any such his iudiciall courses with men , then an earthlie iudge hath vse of the hang-mans help , to execute the sentence of death vpon such malefactors , as he himselfe hath before condemned to death . And therefore vnlesse you be able directly to proue , that hang-men are distinguished also into seuerall orders among themselues ; this your imagined reason ( from the seuerall degrees and orders among men vpon earth ) hath in it no shew at all to maintaine any difference of order among spirits and diuels in hell . Exorcistes . But sir ? there are distinct or seuerall orders among the Angels in heauen : therefore also among spirits and diuels in hell . Physiologus . Master Orthodoxus , doe take your ease for a time , and let me alone with this argument . Come on Exorcistes , I hartely thanke you for this irrefragable reason : this I trow is a toucher . Surely howsoeuer Dionysius himselfe be departed long since : his dottage I perceiue must neuer decay , so long as Exorcistes is liuing . Now faire fall a sure friend at a pinch . But goe to man , doe tell vs I beseech you ; how many distinct orders of spirits and diuels are establisht in hell ? Exorcistes . That is much more then any may possiblie know : or yet needes to enquire of . Physiologus . Why man , seeing you doe shew your selfe no lesse presumptuous now , in vrging a distinction of diuels in hell , then was Dionysius before you in putting downe a difference of Angels in heauen : why may you not as boldlie determine this point from Dionysius his mouth by an argument of proportion thus ? There are nine seuerall orders of angels in heauen : therefore nine seuerall orders of diuels in hell . Exorcistes . What inconuenience could follow thereof : if happilie I reasoned so ? Physiologus . Nay , none at all I assure you , if in so saying you happilie be able to proue what you say : but that must be done ( I suppose ) at our latter Lammas . Exorcistes . Not so sir : the proofe ( I assure you ) is pregnant enough , if we but marke what we read in the scriptures concerning this point . For therein is mention made of Seraphims , Cherubims , Thrones , Dominations , Vertues , Powers , Principalities , Archangels and Angels : all which ( you may see ) are distinct or seuerall names . But those nine seuerall names are giuen vnto Angels in regard of their nine seuerall orders in heauen : therefore there are also nine seueral orders of diuels in hell . Physiologus . Dionysius in deed , from those nine seuerall names , doth conclude ( as you say ) nine seuerall orders of angels : yea , and ( which more is ) hee doth afterwards verie quaintlie distinguish those nine seuerall orders into a threefold ternarie of Angels , as may plainely appeare in his booke , if any were so surprised with palpable follie , as he could be brought to beleeue the same . Howbeit , there is no sound order of reasoning from that which your selfe or Dionysius doth dreame . Because , if from an onlie bare distinction of names , wee may boldly conclude a distinction of orders : then surelie , Dionysius and your selfe haue missed the marke by many degrees . For besides those the aforesaid nine seuerall names , the Apostle ( from out of the Prophet ) alleageth two other names more : namelie , spirits and flaming fire : and in Iob , the Angels are called the sonnes of God. So then in this account ( because there be twelue seuerall names ) there must necessarilie be made twelue seuerall orders of Angels : which giueth to your selfe and Dionysius directly the lie . Exorcistes . Not so , for those three last you speake of your selfe , namely spirits , flaming fire , and the sonnes of God : they are names common to all Angels whatsoeuer . Physiologus . So is ( I am sure ) the name of Angels , as Dionysius also confesseth : which yet notwithstanding , he and you both doe preciselie put downe for one particular order of Angels . And therefore , if the communitie of name confoundeth the particularitie of order , then are there but eight orders of Angels : other waies , if the varietie of names must make also a varietie of orders , then are you necessarily enforced to confesse twelue seueral orders of Angels at least . Howbeit , we haue to consider with Augustine , that by the name ( Angell ) is not meant the nature , but the office of Angels . Doest thou enquire ( saith hee ) the name of this Angelicall nature ? it is a spirit . Wouldest thou know the office ? it is an Angell . Behold the selfesame distinction ( saith he ) in the nature of man. If thou askest the name of mans nature : it is man. If thou askest the name of his office , it is Preacher . The name of his nature , is man : the name of his office , is Souldier . Hereunto also appertaineth the speech of Rabbi Shelomoh , who saith , that the names of Angels are secret , yea so secret , as the Angels themselues doe not know them : they hauing ( indeede ) no proper names , but onely some certaine sir-names ( saith hee ) imposed vpon them , from those speciall respects whereunto they are purposely sent , according to that in the Hebrues , which saith : Are not his Angels all ministring spirits , sent forth to minister for their sakes , who shall be heires of saluation ? And according to the matter of their seuerall ministeries , they haue ( for the present ) their seuerall names bestowed vpon them , in an especiall regard of our slender and shallow capacities . For so the Spirit that was sent to Isaiah ( because hee purged the Prophets mouth with a fierie coale ) he was fitly called Seraphim , of Saraph : which signifies properly to burne . So the Angel who cured Tobiah , is called Raphael , that is , the medicine of God , of Rapha , which properly signifies to cure or to heale . So the Angel who was sent to Daniel , and the Virgin Mary ( because he reuealed matters impossible for any but a supernaturall power to effect ) he was correspondently called Gabriel : that is , the fortitude or strength of God , of the radicall word Gabar , which signifies properly to preuaile . So in like manner , the Angell who was sent to Manoah ( because hee miraculouslie brought fire from heauen , that consumed the sacrifice ) he was fitly called pele , of pala : which signifieth properly to be secret , or wonderfull . By all these and the rest , wee may boldly conclude , that the seuerall names which are giuen to Angels , doe rather set foorth their seuerall temporarie imployments : then establish among them any distinct or seuerall orders . For if wee examine the matters aright , wee may plainly perceiue , that all the names attributed to them in the sacred Scriptures , they haue relatiō either to their nature or office , but not to any your supposed different orders at all . Lycanthropus . What names ( I pray you ) respect only their nature ? Physiologus . That doe these three : namely , Spirits , Seraphims , and Cherubims . Spirits , because they are of a spirituall essence : Seraphims , in regard of their fierie disposition or working , as wee told you before : and Cherubims , of Cherub , which properlie signifies a bird : and this also in consideration of their agilitie or swiftnes for performing the busines imposed vpon them . These names ( you may see ) they set foorth no seuerall orders : but doe only lay open the admirable nature of Angels . Pneumatomachus . And what names doe properly import their office ? Physiologus . The names which properly import their office , are especially two : namely , Angels and Archangels , that is , messengers , and principall messengers . And howsoeuer these two seuerall names ( the one signifying simplie a messenger , the other a principall messenger ) may seeme at a blush to import a seuerall order of Angels : yet is it not so . Besides that , if ( indeede ) it were so as it seemes , yet doth it not conclude your purpose in hand : but commeth short of Dionysius , and your owne account , by seauen supposed seuerall orders at least . Howbeit , this I say for an answere , that wheresoeuer the name Archangell is mentioned , it signifieth our Sauiour Christ , and no creature at all . Or if happily the name Archangell bee any where attributed to any creature in heauen : yet then hee that in one worke is called simplie an Angell , in another worke of greater glorie in our eyes , may there be called an Archangell . Euen as we see a Messenger , sent from the Prince of a message to some of his subiects , is simplie called an Ambassadour : whereas notwithstanding the same person , being imployed by his Prince to some forraine Potentate , is more honorablie termed a Lord Ambassadour . All the other names attributed to Angels , namely , Thrones , Dominations , Vertues , Powers , or Principalities , they are but borrowed from matters of state concerning humane policies , and but metaphoricallie transferred to Angels , in an especiall regard of some speciall actions , as we said before of Gabriel , Raphael , and Pel● : but do signifie vnto vs no distinct or seuerall orders of Angels . Exorcistes . If those seuerall names do signifie no seuerall orders of Angels , why then were they bestowed vpon them ? Physiologus . They were so bestowed vpon them , partly to expresse what superexcellent dignitie they were destinated vnto : partly to declare vnto vs what great and admirable matters the almightie hath wrought by meanes of their ministerie : and partly in regard of our naturall weakenes , who could not otherwise be made to conceiue of their nature or actions . For these and such other respects , best knowne to his wisedome , hath the Lord bestowed those metaphoricall titles , of Thrones , Dominations , Powers , and Principalities vpon Spirits or Angels : but in no wise to distinguish any different superioritie , or seuerall orders among themselues , or no further at least , then onely to difference Michael and his Angels , I meane Christ and his heauenly host , as was shewed before . Exorcistes . But sir , they are called Thrones , Principalities and Powers in the plurall number , which importeth not simplie one singuler superiour , but many superiours possessing seuerall superiorities , degrees and orders among themselues in heauen : and therefore ( by consequence ) there are seuerall superiorities among Spirits and Diuels in hell . Physiologus . The Angels respectiuely referred to Christ , are all of equall condition , and generally set forth by the only name of Angels , without any other swelling words of superioritie : as Michael and his Angels , Christ and his Angels . Howbeit , when Angels are spoken of comparatiuely in an onlie respect of humane Princes , then are they purposely put downe by the titles of Thrones , Dominations , Principalities , or Powers : to expresse their glorious dignitie in comparison of earthly creatures , and to teach vs withall , that they haue a superioritie and chiefdome ouer the kingdomes of the world committed vnto them , from that almightie Iehouah who is Lord and King ouer al. For which only respect they are called Principalities or Powers in the heauens . Notwithstanding , be it supposed that those seuerall names implied some seuerall orders of Angels : yet can they conclude no certaine number of any such seuerall orders . Because the Apostle ( hauing elsewhere expreslie put downe those seuerall names ) contents not himselfe therein , but goeth on further thus : and euery name that is named , not onely in this world , but also in that that is to come , leauing the names ( you see ) indefinitely , and your supposed seuerall orders of Angels in perpetuall suspence . And therfore Dionysius and your selfe doe but triflingly deale with your Readers ; both in presuming to put downe a certaintie of that , which the holie Ghost so vncertainly expresseth , and in nominating also such seuerall orders of Angels there , where the holie spirit of God did purpose no such speciall matter at all : but laboured onely ( by that excessiue manner of speaking ) to lift vp our Sauiour Christ farre aboue the excellencie of all created powers in heauen , in earth or in hell . Again , be it supposed indeed , that the Apostle ( by those seueral names ) did purposely put downe some seuerall orders of Angels in heauen : yet your inference enforced from thence , namely , that therefore there are likewise some distinct or seuerall orders among Spirits and Diuels in hell , is to too absurd . For howsoeuer the Lord might haue singular vse for the seuerall orders among Angels in heauen till the comming of Christ ; there can be no further vse of any such seuerall orders of Diuels in hell , then onely that of the hangmans vse , as hath been declared . Yea and ( which more is ) whatsoeuer further preheminence of order they ioyntly enioyed before their fall ; the same now is so vtterly lost by the comming of Christ , as they are destinated for euer to vtter confusion . According to that of the Apostle , who telleth vs directly , that Christ hath spoyled principalities and powers , and made openlie a shew of them all , and triumphed ouer them in his crosse : and not onely this , but also hath chained them vp vnder darknes vnto the great and notable day . So farre off is it therefore ( you see ) that there should be now any further distinction of orders in hell , then only of the Diuell and his Angels : as that they are rather euen vtterly spoyled of all princely preheminence and power whatsoeuer . Exorcistes . That is not so . For the Apostle else where ( speaking purposely of the power of diuels ) doth call them principalities , powers , worldly gouernors , princes of darknesse , spirituall wickednesses , and so forth . But all these are seuerall names of order : therefore there are seuerall orders of diuels in hell . Physiologus . The Apostle in deed , he calles them so as you say : but concludes from thence , no further distinction of orders among them , then onely that of the diuell and his Angels , as we told you before . Making therein the diuell an onely superiour , and all other infernall spirits , his inferiours : but yet all of them equall inferiours . I proue it thus , The diuell alone he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I meane a prince , as hauing all other infernall spirits subiected vnto him : the rest , they are al equally called together , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , a power , or rather powers in the plurall number , as it were all very equally combined in one and the selfe-same power . And this also according to the accustomed course of the Scriptures themselues : which ( whensoeuer they entreate of the hierarchie of infernall spirits ) doe onely but mention the diuell and his Angels . The diuell , as a prince alone : the Angels , as his onely subordinate powers . Yea , and ( which more is ) euen Satan himselfe ( in an onely regard of his superioritie ouer the rest of the diuels ) is called the God of this world : the great Leuiathan : the ramping , and roring Lyon : the great redde dragon and so foorth . Howbeit , no one such note of difference else , is any where put downe in the sacred scriptures , to distinguish the rest of infernall spirits , the one from the other : but they are all equally intituled by the name of Angels . That is vntrue . For the rest of infernall spirits , they also are called principalities in the plurall number . We wrestle ( saith Paul ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , against principalities . But principalities belong to moe then to one alone : and therefore , there are seuerall orders of diuels in hell . Physiologus . V●ry true as you say , all diuels whatsoeuer are called principalities : not princes . For Satan alone is elswhere called their prince . We walke ( saith the Apostle ) in trespasses and sinnes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to the prince of the ayre . Putting downe Satan ( you see ) as an onely prince : the rest , but holding their principalitie in him alone . Which noteth no difference among the rest of infernall spirits : but makes them all equall in that one and selfesame principalitie , whereof Satan alone is the prince . Exorcistes . Yea , but all other infernall spirits whatsoeuer , they also are called powers in the plurall number . We wrestle ( saith Paule ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , against powers . But the name powers implieth a distinction of order : therefore there are distinct orders of diuels in hell . Physiologus . True , they are called powers ( as you say ) in the plurall number : howbeit , else where they are intituled , onely a power , in the singuler number . For we walke ( saith the Apostle ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to the Prince of the airie power . That is , according to the pleasure of that Prince : who hath a preheminence ouer the airie power . By which it is apparantly euident , that howsoeuer the other infernall spirits are also intituled powers : yet , that their said power whatsoeuer , it consisteth onely in Satan their Prince . And therefore , the word powers in the plurall number , doth rather make all the rest of infernall spirits or equall dignitie vnder Satan their prince ; then distinguish them into any seuerall orders among themselues . Exorcistes . Not so . For the words principalities and powers , as they are words of preheminence : so haue they relation to some other besides themselues , ouer whom they are to exercise their said principalitie or power . Physiologus . Very true as you say ; they are words of preheminence , and haue also a relation to some other besides themselues . Howbeit , they haue no relation from any one diuell to another among themselues : but onely vnto men in the world , ouer whom ( by the iust iudgement of God ) they haue their preheminence . And therefore howsoeuer ( in regard of themselues ) they are equally called but Angels : yet in comparison of men , they may truely be said to be principalities and powers , as we confessed before concerning good Angels . Notwithstanding , howsoeuer ( in comparison of men ) they are called principalities and powers : yet , in comparison of Satan their prince , they doe all ioyntly make but one principalitie or power , whereof Satan alone retaineth the chiefedome . And therefore he is properly said to be a prince , not of powers as of many , but a prince of the airie power ; as of one onely power , all ioyntly combined together in Satan himselfe . Neither is this change of numbers ( the putting downe I meane of a singular word for a plurall ) so strange as haply you take it : but very frequent and ordinarie in the sacred Scriptures . Of many examples hereof , consider onely this one for the present . Behold ( saith Iohn ) the Lambe of God which taketh away , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the sinne of the world , in the singular number : meaning by sinne , all sinnes of the world whatsoeuer . Euen so Satan is said to be a prince of the airie power , meaning by the airie power , all the powers of the aire whatsoeuer : because , what powers soeuer the infernall spirits doe ioyntly execute , that power is onely in Satan himselfe , and not peculiar to any of the rest . Exorcistes . If by the change of numbers , the holy Ghost entendeth no seuerall orders of diuels , but simply and onely respecteth the speciall power of Satan himselfe : why then ( I beseech you ) is that selfe same simple power of Satan expressed sometimes singularly , sometimes plurally , and not alwaies alike ? Physiologus . The holy Ghost doth purposely obserue such a course , in an especiall consideration of our drowsie and secure condition : who ( notwithstanding we doe dayly heare of the inexorable malice of Satan against vs ) haue very great need to be awakened by the most terrible meanes that may be . And therefore the simple and vnited power of infernall spirits , is sometimes purposely put downe in the singuler number : to teach vs therein , that howsoeuer the feendes of hell be many and infinite , their power notwithstanding is simply but one and the same , is vndertaken of all with one onely consent , yea , and that they doe all ioyntly combine themselues together in one , against euery of vs : for one and the selfesame ende , I meane , to effect our finall destruction . And that therefore we had the more need to be sober and watch : yea , and so much the rather to giue ouer our selues to fasting and prayer , by how much we know , that euery vnited power is more forcible , then that which is disioyned in it selfe . Againe , the power of infernall spirits is sometimes expressed in the plurall number , to teach vs the rather , how terrible it ought to be vnto euery of vs : not onely in consideration of the common hatred of diuels against vs all , but more especially in regard of their mighty seuerall powers : they being many and mightie among themselues , and euery waies readie at hand to assault vs in body & soule . In consideration whereof , the holy Ghost doth couertly teach vs how needfull it is for euery of vs to take to him selfe the whole armour of God : because , we wrestle not against flesh & bloud , but against pincipalities , against powers , against worldly gouernours , the princes ( I meane ) of the darkenes of this world , yea , & against spirituall wicnesses in the aire , that is , quite ouer our heads , and thereby the more able , and more ready to hurt vs vnwares . By al the premisses then , you may plainely perceiue , that howsoeuer our Sauiour doth say ( this kind goeth not forth ) he meaneth not by the words ( this kind ) to distinguish any seuerall orders of diuels in hell : neither yet , to teach vs any such needeles matters . Exorcistes . Whatsoeuer you say to the contrarie , very certaine I am , that there be distinct and seuerall orders : not only of Angels in heauen ; but also of diuels in hell . Physiologus . Further distinctions then those we graunted before , namely , that of Michael and his Angels , and of the diuell and his Angels : very certaine I am you shall neuer be able to proue in heauen or in hell . For first by auouching seuerall orders of angels in heauen , you doe therein directly oppose your selfe , not only vnto that definition which the Apostle maketh of Angels in the Epistle to the Hebrewes : but ( which more is ) euen vnto his maine purpose in that selfesame place . For first he defineth all Angels ( howsoeuer called in scripture ) to be none other but ministring spirits : that is , to be all of one and the selfesame condition in nature and office . Secondly his maine purpose , in so speaking of Angels there , is to aduance Christ Iesus farre aboue all principalities or powers whatsoeuer : & therefore if any Archangell , Throne , Domination , power , or any other name els that is named , were any greater then an angel : surely all that disputation of the Apostle were nothing worth . For how could it conclude the excellency of Christ aboue all creatures , because he is greater then Angels : if Cherubim , Seruphim , or any Archangell were also greater in dignitie then Angels ? And therefore that the Apostles reason may ( as it is ) be strong and vnanswerable , we must confesse all blessed spirits ( whatsoeuer they be ) to be all but this , namely , ministring spirits for all the Elect. Moreouer , by auouching for certaine , some seuerall orders also among spirits or diuels in hell : you doe therein bewray your intolerable pride to all the world . For if Moses ( knowing by inspiration the originall of the world how it was ) had it not yet reuealed vnto him , what to write of angels or diuels : if Stephen who saw the heauens open , yet saw not these supposed seuerall orders of angels or diuels : if Paul , who was taken vp into the third heauen , saw notwithstanding so little concerning such seuerall orders of angels or diuels , that whosoeuer will auouch so curiouslie thereof , he saith , they be puft vp with a fleshlie minde , to speake of thinges which they neuer saw : brieflie , if Iohn in all his reuelations had no such knowledge reuealed concerning the seuerall orders of spirits or diuels : who then is Exorcistes , or what is his parentage , that hee dare so proudlie determine such certeintie of things vncertaine , or that we should once beleeue him in that , wherein I am certaine he beleeues not himselfe ? For this we hold an infallible truth , that the seuerall names which are giuen to angels or spirits , they were purposelie giuen them for our better vnderstanding of the vnspeakeable power of God in their seuerall ministeries : and not to haue vs so precisely determine of anie their seuerall orders . And this is most cleere in Paule himselfe , who when hee had reckoned vp principalities , thrones , dominions and powers , hee addeth : and euery name that is named in this world , or in the world to come . A cleare sentence of his own modestie , in confessing an holy ignorance concerning the seuerall orders of angels or diuels : and such as should moue vs in all holie sobrietie , to say with Augustine . The difference of these seuerall degrees I confesse I know not : if any man will say that hee knoweth it , let him speake : but let him proue what he speaketh . Seeing therefore Exorcistes you doe vaunt it so brauely , of your certaine knowledge concerning the seuerall orders of spirits and diuels , doe proue directlie vnto vs , that of infernall spirits some are greater or lesse then other in princely preheminence : or els doe now plainely confesse that Christ by these words ( this kinde ) doth but generallie vnderstand all Diuels whatsoeuer . Exorcistes . Oh then I perceiue you haue hitherto wholie mistaken my meaning . For Christ in saying ( this kinde ) doth not preciselie distinguish spirits or diuels into seuerall officers , making some higher , and some lower in princely preheminence among themselues : but teacheth vs rather , that among the sundrie sorts of vncleane spirits , some goe beyond others in malice and crueltie towards men , in subtiltie and iniquitie . And that therefore these are called ( by our Sauiour Christ ) the worst kind of spirits : whereby they are distinguished and doe differ from others , which are lesse cruell and wicked . Physiologus . Oh then I also perceiue , that ( howsoeuer your knowledge may be infinitely profound in comparison of others ) your hap in disputing these parabables is to too ouerthwart at this present . For the further you wade in the bottomles gulph of this new-found diuillitie , the deeper you diue your selfe ouer head and eares in all grosse and senseles absurdities . Before , you did only distinguish diuels into their seuerall sorts or orders : but ( finding no fast footehold in those wandring vagaries ) you would now difference them only in regard of their naturall qualities . Making of infernall spirits , some cruell , some kind , some good , some bad , some meeke , and some very malitious in comparison of others . Thereby insinuating closely vnto vs , that some Diuels are but yet in declining , and not come to the full period of their fearefull Apostacie or falling from God. I euer did thinke till now , that all Diuels whatsoeuer , they had been equallie malitious , equallie enuious , equallie cruell , equallie ramping , and roaring like Lions , equallie compassing the world to worke our destruction : and that therefore , they are all purposely , and all iointly sayde to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , spirituall wickednesses aboue in the aire . Marke I beseech you the Apostle , he calleth them spirituall wickednesses in the plurall number , to signifie vnto vs , that euery Diuell seuerally hath complete in that his spirituall nature , the fulnes of spiritual wickednes . Howbeit , your mind ( it should seeme ) was musing vpon the gentle departure of Midlecub and his courteous companions : and that was some cause why you put downe at vnwares such palpable , grosse , and ridiculous fooleries . For surely , had you only but thought vpon Sommers his knauish diuell ( for so it pleaseth your selfe to accompt him ) you would neuer haue dreamed of any such kinde or courteous Diuels , as you tell vs of here . Notwithstanding ( sith you are now anatomizing the nature of Diuels ) do shew vs I pray you , among whether of those your two contrary ●anckes of infernall spirits , we may boldly raunge Diuell Ascalon the Iester of Hell ? It may be , you will haue him to make vp a full consort among those your musicall Lancashire spirits , who were giuen ( for the most part ) to singing and dauncing , to gibing and iesting , and so keepe a seemely decorum in those your seuerall orders of Diuels . As for Roofye , your old acquaintance , we see not as yet how we may possiblie make of him either flesh or fish : for , he hath only ( you say ) the appellatiue name of all Diuels whatsoeuer : and by reason thereof , he may boldly partake with the Diuels of euery kinde , whether cruell or courteous . But fie , fie Exorcistes , are you not euen groslie ashamed , thus triflingly to delude your poore ignorant Readers , in making them beleeue the Crowe is white , I meane , in bearing them thus boldlie in hand that all Diuels whatsoeuer , are euen such as your selfe do deuise them to be ? Yea , and this also without due regard of God , of Religion , of reason , of common sense , and all honest humanitie . I haue the more carefullie and more earnestlie labored this point , because ( vnder the cunning pretence thereof ) you do cunninglie go about to establish your new-found ordinance of fasting and prayer in the powerfull expelling of Diuels . For , vnlesse you be able ( by one meanes or other ) to finde vs forth some such combersome kind of Diuels , as the Apostles of Christ ( by all their miraculous faith ) were vnable to expell without fasting and prayer annexed therewith : that speech of Christ concerning prayer and fasting ( you did plainely perceiue , and do elsewhere confesse ) it must needs haue a peculiar relation to the Apostles themselues . This you cannot but see , and in consideration hereof , you doe purposely keepe this combersome coyle about the distinction of Diuels . Howbeit , the very matter of your charge being but gunpowder and pisse , the vntimely discharge of your bellowing Cannon hath procured more stinke to your cause , then stirre to your aduersarie . For , in laboring to build your new-found Ordinance , vpon this so sandie and fraile a foundation , the fall ( you see plainely ) is so much the sorer , and your losse groweth greater by many degrees . Notwithstanding , be it supposed that Christ ( in those words ) doth put downe ( in deede ) some such seuerall orders of Diuels as haplie you dreame of , yet then are you neuer the neerer your purpose . For , let maister Orthodoxus now heare , how you may possiblie conclude from thence any such an established ordinance for the perpetuall expelling of Spirits and Diuels , as you would beare vs in hand ? Exorcistes . Why sir ? that very text it selfe doth intimate these foure things vnto vs. First , that there are two kinds of Diuels , the one lesse , the other more mightie , cruell , subtile and more wicked . Secondly , that the former kind are more easily cast out of man ; the other , with greater difficultie . Thirdly , that the Child was possest with one of the second kinde . Fourthly , that thence partly it was , that the Disciples had not driuen him forth frō the childe . Physiologus . Here we may see skill with a witnes . The vnlearned no doubt ( wanting arte to analyze the scriptures ) may here learne the trade to bebutcher a text at the least , yea , and how to quarter it forth both for the seller his best aduantage , and according to the compasse of the buyer his purse . Notwithstanding , whether any of those your foure intimations are intimated trulie vnto vs from the true naturall scope of that text : let the skilfull Artists determine betweene vs. As for those your two kinds of Diuels , you haue sufficiently heard before . Your other three intimations , wee leaue them to such sillie poore senseles soules , as desire ( by their fond intertainement ) to intimate their owne and your follie to all the world . In the meane time , let maister Orthodoxus now heare how either all , or any one of those your sillie intimations , may soundly intimate your supposed perpetual ordinance of prayer and fasting ? Exorcistes . They intimate the same very fitlie vnto vs. For sith there be ( in deede ) such seuerall sorts of Diuels as hath beene declared , and that thence also it was , why the Disciples could not driue forth the Diuell from that child , our sauiour Christ was necessarily constrained to establish such an ordinance , as should effectuallie do it for euer . Orthodoxus . But if there be no such seuerall orders of Diuels as we haue fullie declared before , then ( by your owne reason ) there needs no establishment of any such supposed perpetuall ordinance . Besides that , maister Darel , he tels vs directly , that the Disciples faith was fullie sufficient to effect it before , if he were but a Diuell : and was their said faith vnable to deale with that Diuel ? That Diuell ( it should seeme ) was not the Diuell himselfe , but rather the Diuell his Dame : and therefore it was , that the Disciples could not possiblie preuaile : for one shee Diuell ( as some oldwiues affirme ) is farre worse to encounter withal , then foure and twentie hee Diuels besides . Howbeit , perceiue you not Exorcistes how dangerouslie you derogate from the foreseeing wisedome of Iesus Christ : who hauing giuen his Disciples an extraordinarie faith which could not preuaile with euery kind of Diuell , was now ( as you say ) enforced vpon better deliberation , to establish such a powerfull ordinance , as should be able for euer to strike it dead ? Briefely , if these your foure intimations ( pretended perforce from that portion of scripture , with that your newfound ordinance of fasting and prayer enforced from thence ) be currant in euery condition : maister Darell doth tell you it must necessarily follow , that then the Apostles themselues should haue fasted and prayed , because either it must then haue been , that there was a kind of Spirit , which ( for all the power the Apostles receyued ) could not possiblie be expelled by them except ( besides their said miraculous power ) they had vsed the meanes of prayer and fasting , which is directly against the scripture as we haue heard before : or , that the Apostles weake faith should ( at the least ) haue beene helped by prayer and fasting , that so they might haue expelled the spirit , all which ( sayth he ) could not possiblie be . Exorcistes . Let maister Darel prate what he please , the interpretation I gaue is sound and good , and therefore it ought to be receiued . Orthodoxus . He is a wise man no doubt , who certainely knowes what interpretation you giue : because ( whatsoeuer you pretend ) you hold nothing for certaine . Howbeit , if you meane that interpretation of yours , which properly respecteth those your foure intimations reported euen now : then surely there is small soundnes therein , and therefore no reason your said interpretation should be receyued for currant , but very great reason to accompt maister Darel and your selfe a couple of pratling companions . Exorcistes . Howsoeuer you imagine the contrarie , I see not what should hinder any from receyuing my said interpretation : sith the very occasion , coherence , text , and letter of that scripture make all and euery of them for it : and for that also the same is nothing against the analogie of faith . Orthodoxus . How fitlie the occasion , coherence , and text it selfe doe tend to the timely support of that your supposed interpretation , hath bin fullie shewed before . What concord it hath with the anologie of faith , is further then may be perceiued as yet : and much more then M. Darel himselfe dare freely acknowledge . For he tels vs els where , that there is no scripture besides , to help in this case : and then how should it possiblie accord with the analogie of faith ? Exorcistes . Why sir , what impietie or what great absurditie is it to hold , that prayer and fasting is an ordinary meanes establisht by Christ for the powerful expelling of diuels ? Or what danger may possiblie befall the Church of God , by imbracing the same for a truth , it being so indeed ? And this is all the euill fruit you can gather from that my former exposition . Orthodoxus . You demaunde what impietie , absurditie , or daunger doe follow your said exposition : I am content to giue you some inckling thereof . First , it is impietie to auouch any thing for truth , which is not a truth : or to father a lie vpon Christ , and so to hold the truth in vnrighteousnes . It is impietie to put vpon the pure Spouse of Christ , the besmearing brand of that antichristian strumpet ; to whome alone is giuen power to worke lying signes and wonders in all deceiueablenesse of vnrighteousnesse : and so make her ( saith M. Darel ) to boast or bragge that she hath in her eare the marke of a Rogue , or that shee is burnt in the hand like a theefe . For as these ( saith he ) are the infallible markes of rogues and theeues : so surely , the miraculous expelling of diuels by papists and others in these dayes of the Gospell , it is the vndoubted true ensigne , badge or cognizance of antichrist . It is impietie to affirme that fasting and prayer ( ex opere operato ) may possiblie effect such a worke : and so to iumpe with trayterous Stapleton and with Thyreus the Iesuite . It is impietie to prophane the holy exercise of prayer and fasting , by such preposterous practises : without any warrant at al from the word . It is impietie to draw prayer and fasting from their peculiar and proper appointed ends , namely , from being but proppes and helpes for the onlie support of our feeble faith in the promises of God : and to make them the only sole meanes for the powerfull expelling of diuels without any faith at al. Yea , and euen such a meanes forsooth , as may ( saith M. Darel ) enable a reprobate to effect such a worke . Loe , these are the seuerall impieties which doe necessarilie succeede your sensles exposition : and yet you aske what impieties would follow thereof . Now next for absurdities . It is to too absurde to auouch that fasting is more effectuall and more powerfull for the expelling of spirits and diuels ; then is prayer it selfe . It is absurde to make sole prayer , but a practicall meanes to proue experiments by . It is absurd to make fasting the subsequent of prayer : whereas it should ( indeed ) be a precedent exercise , or rather an ordinarie preparation thereunto . It is absurde to establish a trade without a tuition : or to prescribe a medicine where there is no maladie at all . Loe , these and such other absurdities doe necessarilie succeed your sensles exposition of Math. 17. vers . 21. and yet you enquire what absurdities may possiblie succeed the same . Now next shall be handled succinctlie the daungers also thereof : which are both manie , and those also most mightie . For first it cannot but be fearefullie dangerous , that the Church should be brought to imbrace for infallible truth ; that which cannot possiblie be proued a truth . Againe , it is vndoubtedly dangerous for the Church , by this meanes to consort her selfe with her enimy , especially in such grosse and erronious opinions . To practise prayer and fasting , as a perpetual ordinance establisht by Christ for the powerful expelling of diuels : hauing no one warrant in the word for the same . To be made carelesse of the true spirituall armour against Satan in deed : by buzzing secretlie into her eares , that which is not her armour appointed by God. Loe , these are some of those palpable impieties , absurdities , and dangers which must necessarilie succeed your said exposition : and yet you are not ashamed to enquire what impieties , absurdities , or daungers may possiblie follow thereof . These and such like , they are the supposed good fruites which grow vp , and may possiblie be gathered from your former most fruitles exposition , concerning that portion of scripture . As for the euill fruits you enquire after , therein you are sufficiently able to resolue your selfe . For what fruit may you haue of that whereof you are now so filthilie ashamed , that you dare not shew forth your face as in former times ? Exorcistes . Sir , I would you knew it , I am nothing ashamed of that infallible truth which I teach . Orthodoxus . If you blush not for very shame at so grosse an exposition : the lesse is your glorie , and the greater your confusion no doubt . For who ( but an impudent person ) would not be highlie ashamed of the ignorance of his owne soule ? Howbeit , if ( in very deed ) you be not ashamed thereof from your heart : why then doe you thus hide your head in a corner ? Truth ( you know ) she seeketh no corners : neyther feareth she more in her heart , then to be hid from the eyes of the world . Exorcistes . I forsake not the truth it selfe be you sure : I onely but flee those fierie trials which so fiercely doe follow the truth . Neither take I this course , without the warrant of Christ : who wils me ( when I am persecuted in one Citie ) to flie into another . Orthodoxus . Alas poore pitiful cause , what hard hap hadst thou to put thy selfe vnder the protection of so cowardly a Patrone , as only but braues it in words : without either beating once back , or bearing off the blowes , which daily befall thy vntimelie birth ! Howbeit , you doe blasphemouslie belie our Sauiour Christ , in saying that hee should approue of your cowardlie flight from citie to citie . For the flight which Christ warranteth there , is that wherin only your person ( not your profession ) is hotlie pursued by persecuting Tyrants . You are not pursued with any purposed hurt to your person : but onely with a prouident respect to those your preposterous practises , which your selfe ( hauing preposterously set first on foote ) doe now ( by this your cowardly cariage ) euen purposely betray in the open field . Besides that , howsoeuer your flight might bee warranted lawfull before the challenged combat , yet being once purposely billed forth for the battell , and your owne selfe vndertaking the graund-Captaine his charge in this singular skirmish ; you haue from hence-foorth no more warrant to flee the very forefront of the field , then hath the apprehended offender to breake out of prison . Notwithstanding , let vs set these things aside for the present , and doe shew foorth vnto vs ( I pray you ) how ( from that portion of Scripture ) you may possibly conclude the timely establishment of that your supposed ordinance of prayer and fasting . Exorcistes . Why sir , he knoweth nothing at all in the holie things , who vnderstandeth not this : namely , first if any bee now possest , and by prayer preuaile not ; then prayer and fasting together must forthwith be vsed . Secondly , that prayer and fasting ( being so vsed ) will certainly prosper : either to the present remouing , or to the powerfull sanctifying of the said iudgement at least . Orthodoxus . If that man , who vnderstands not the profunditie of these new-found mysteries , knoweth nothing at all in holie things : then surely I for mine owne part must freely confesse , that hitherto I haue knowne nothing at all concerning that mysticall way . Yea and ( which more is ) this your pretended great knowledge therein , it is ( I verely beleeue ) but a presumptuous knowledge , hauing in it no soundnes of knowledge at all . For who euer taught you as yet , or from what spirituall fountaine can you possiblie conuey such a profunditie of sacred knowledge , as may warrant vs to vndertake , first an experimentall practise of prayer alone : and then next ( if this course preuaile not at all ) to vse prayer and fasting together , for a more speedie dispatch of the busines ? What may wee imagine hath taught you these different and variable practises : but only a certaine secret feare of being taken tardie at vnwares , in those your different and variable courses , concerning the supposed expelling of Spirits and Diuels ? Notwithstanding , let it be graunted to bee so as you say , how proues this the matter in question : namely , that prayer and fasting is an ordinance establisht by Christ , for the perpetuall expelling of Diuels ? Moreouer , whereas you confidently auouch , that this your new-found ordinance ( being rightly obserued of those your pretended Demoniakes ) it will vndoubtedly prosper , either to the remouing or sanctifying of the iudgement at least : doe tell vs ( I pray you ) how it comes to passe , that this your said ordinance should now ( at this present ) enioy but a doubtfull prosperitie , the prosperitie thereof being ( in Sommers and some of the rest ) so certaine before , as you purposely vsed the same to make sure worke at the first ? Here is a strange metamorphosis , and mightie alteration : yea , a sudden exchange from that in former times . But how doe you certainly know , that prayer and fasting ( being so vsed ) will certainly prosper , either to the remouing or sanctifying of the iudgement at least ? Exorcistes . I proue it from former experience thus . The same prospered so farre forth by the practise of Abraham , as it opened the wombes of all the women in Abimelech his house . Againe , it so prospered by the Israelites practise , as that thereby they conquered and killed the Beniamites . And therefore the same so obserued of vs , will likewise prosper in this speciall busines . Orthodoxus . Examples may serue very fitly , to illustrate a point of doctrine proued before : but they suffice not of themselues to proue any matter in question . Besides that , you doe grossely forget your selfe , and ouer-rashly auouch you care not what . For , did Abrahams prayer get Abimelechs women with child : or the Israelites fasting conquer the Beniamites ? I was euer perswaded till now , that the act of generation had effected the one : and the men of warre had accomplisht the other . Exorcistes . Very true . Howbeit , by prayer and fasting those selfesame meanes were sanctified , for the powerfull effecting of those speciall workes . Orthodoxus . Then their prayer and fasting were not the meanes it selfe which effected those works : but onely a spirituall exercise , to sanctifie the meanes themselues which were to effect the same . And so by consequence , prayer and fasting , they are not the sole meanes that driues foorth a diuell : but they are rather a spirituall exercise , to sanctifie and strengthen the meanes in deed that must doe it , namely the miraculous faith . Which said faith being then ouer sluggish and weake in the Apostles themselues : should necessarily haue been stirred vp , and supported thereby . So then those words of Christ , they implie no established ordinance for the perpetuall expelling of diuels : but doe only import a speciall meanes for the timely confirmation of the Apostles faith . And therefore , this which you hitherto speake will neuer endure the hammering , for that which you purpose . Exorcistes . Why sir , I vsed that selfe same meanes to Katherine Wright , to Tho. Darling , to W. Sommers , to the seuen in Lancashire , and preuailed thereby : why therefore may I not now as safely say , that prayer and fasting was the sole and only meanes of expelling Satan in euery of these : as the Physition , applying a naturall medicine for the cure of a naturall maladie , ( that same medicine hauing prospered also in the timely recouery of sundry diseased parties before ) may boldly auouch , that that his said medicine was the onely meanes of curing those parties diseased ? If Paul did iustly make the Corinthians conuersion , the vndoubted true seale of his Apostleship : why may not my selfe with like boldnesse , propound my seuerall dispossessions , as a full confirmation of this established ordinance ? Orthodoxus . The Phisition who cureth naturall diseases , he cures them not ( I hope ) by sole prayer and fasting , but by meere naturall medicines ; as by the naturall remedies appointed of God for that purpose . Although yet , I denie not , but that earnest prayer before , is a warranted spirituall exercise to sanctifie the medicine it selfe ; and to make it ( by the good blessing of God ) become much more effectuall in working the cure . Howbeit possession of diuels , the same ( I am certaine ) is no naturall maladie : neither yet are prayer and fasting any naturall medicine to cure the same . And therefore , euen as prayer it selfe cannot possibly cure , but serueth onely to sanctifie that naturall medicine , which must helpe the naturall malady : so surely , prayer of it selfe cannot possibly dispossesse any man of the diuell , but is onely a spirituall exercise , to stir vp and to strengthen that spirituall meanes which must doe it in deed , I meane , the miraculous faith . And so by consequence , sole prayer and fasting alone , they are no ordinarie meanes establisht by Christ for the perpetuall expelling of spirits and diuels . Besides that , howsoeuer the Apostle Paul might iustly challenge the Corinthians as his peculiar seale , and call them the proper defence of his Apostleship , because they themselues ( by meanes of his powerfull preaching ) were soundly conuerted vnto the faith , and the authoritie of his Apostleship more authenticallie sealed vp and confirmed : yet , the falsely pretended cures of those your supposed patients ( being in very deed but counterfeite seales ) they cannot possibly seale vp your Exorcists calling ; nor be any other in effect , but counterfeite confirmations of your falsely pretended new ordinance , and so by consequence , they proue you to be but a counterfeite Exorcist . For we haue euer denied , and your selfe haue not hitherto proued any such certaine ordinance establisht by Christ. Exorcistes . Well , be it admitted , that neither those words of Christ , nor any one Scripture else doe purposely institute praier and fasting an established ordinance , for the perpetuall expelling of diuels : yet notwithstanding , the same may well be , and is also in deed , a meanes ordeined by God himselfe to that same end . Orthodoxus . Are you fled on the sodaine , from this your newe found established ordinance of prayer and fasting , for the powerfull expelling of spirits and diuels ; and doe now make them but onely a meanes thereunto ordeined of God ? I perceiue you are to too afraid to tarrie ouer long in a squatte : the following crie of the Hounds is so hotte in your eares . But goe to , how are you certainly sure , that praier and fasting is a meanes ordeined by God himselfe : to that selfe same ende ? Exorcistes . I am not simplie fled from the ordinance it selfe ; but herein doe make it more apparantly euident , that albeit prayer and fasting be not reuealed , yet are they vndoubtedly a secret ordinance of God at the least , to that selfe same end . For euen as this , or that medicine , applyed by the Phisition or Chirurgian , to this or that maladie , and healing the same in sundrie Patients , may ( by experience ) be knowne to be a medicine secretly ordeined of God to such an end , though no such particular medicine be thereunto expreslie mentioned in sacred Scripture : so surely , prayer and fasting being rightly vsed , and preuailing with many from time to time in the powerfull expelling of diuels ; who seeth not now but that the said exercise of prayer and fasting , is a certaine secret meanes ordeined of God to that selfe same end , though there were ( in the Canonicall Scriptures ) no one mention at all of any such ordinance ? Orthodoxus . You flee ( I perceiue ) from one starting hole to another , as a man almost spent , or in much feare at the least of being ferretted forth . For here now ( as before in possessions ) you are driuen to your popish distinction of written and vnwritten ordinances . And thus ( by laboring very egerly to shunne the sands of suspition concerning a supposed confederacie with Sommers his cousoning courses ) you run your selfe desperatly vpon the dangerous rocks of discredit , cōcerning your iumping with Papists in their popish opinions . For , ( by this your blind distinction of ordinances vnwritten and written ) you do very plainely demonstrate your selfe to be a chicken of father Bellarmines hatching , who ( elsewhere no lesse fondly then your selfe here very foolishly ) distinguisheth the word of God , into verbum scriptum and verbum non scriptum , into the word written & the word vnwritten . By which your cunning sleights of legerdemaine , you do very cunningly endeuour to foist in ( vnderhand ) whatsoeuer grosse fooleries or fond conceits your owne priuate phantasies shall fondly affect . And therefore it shall not be greatly amisse , if you ioyntly together receiue your answeres , first , from the written word it selfe , and then next from your holie fathers decrees , vnder whose trayterous ensigne you ioyntly skirmish in this so speciall a combate . First therefore ( from the written word it selfe ) we will finally squash your fond distinction thus . If the Prophet Isaiah reduceth the aduersaries of truth whatsoeuer to the lawe and the testimonie , telling them farther , that if they speake not according to this word , it is because there is in them no sacred truth : then surely , father Bellarmine and your selfe ( labouring thus lewdlie to foyst in such your vnwritten fooleries , as are not according to the law and the testimonie reuealed at large in the written word ) you do plainely declare , that you are now necessarily driuen to these indirect dealings , because there is in you no truth at all . Againe , if Christ commaundeth his aduersaries to search the scriptures , because in them they thinke to haue eternall life , telling them withall , that they are those which testifie truly of him : then no doubt , he doth purposely restraine them all from enquiring after any vnwritten verities , because such do neither testifie of him , nor may possiblie affoord any sound euidence at all to eternall life . Againe , if the holie scriptures ( the word written I meane ) are ( of themselues ) sufficiently able not only to make men wise to saluation , but ( which more is ) were purposely giuen of God , as the only profitable directions and rules for teaching , improuing , correcting and instructing in righteousnes , to make the man of God very absolute to euery good worke . If the written word I say , be fully sufficient to worke these effects ; then surely those your supposed vnwritten ordinances are meerely superfluous . For , what may more be required from the written word concerning the Churches good in this present life , then to make the good Minister an absolute man of God , and the christian hearer a saued creature ? But both these effects ( sayth the blessed Apostle ) are sufficiently attayned vnto by the written word : and therefore that vnwritten word which father Bellarmine and you so fondly dreame after , is meerely superfluous , and doth nothing else ( in effect ) but defile the flesh , and deceiue your owne soules . Now next we will likewise lay open your dottages concerning this your supposed vnwritten word , from your holie father his authenticall Canons thus . Si solus Christus audiendus est , non debemus attendere quid aliquis ante nos faciendum putauerit : sed quid ( qui ante omnes est ) Christus prior fecerit . That is : If Christ only be to be heard , we are not to respect what any one else hath or shall thinke meete to be done ; but what Christ ( who was before all ) hath first done himselfe . Now then , if Christ alone must be heard , whose voyce is onely knowen in the scriptures , I meane in the written word : then surely your vnwritten word , and whatsoeuer ordinance else is not apparantly extant in scripture , nor may ( by necessary consequence ) be soundly collected from thence , the same is meerely superfluous . So then , this your exorbitant distinction of written and vnwritten ordinances , it may not possiblie be made to support the importable burden of that your supposed established ordinance of prayer and fasting , for the perpetuall expelling of Spirits and Diuels : but it falles flat ( you see ) to the ground . Besides that we haue euer denyed , and your selfe shall neuer be able to proue , that sole prayer and fasting is either a written , or vnwritten ordinance , forthe powerfull expelling of Spirits and Diuels . And ( which more is ) this your owne argument of comparison , it cutteth asunder the very throate of this your phantasticall opinion , as may plainely appeare by conferring each part of your comparison more fully together . For , seeing you insist so much vpon naturall infirmities , and ( by proportion thereof ) would proue vnto vs the supernaturall possession of Spirits and Diuels : this you know ( in experience ) that euery naturall cure is either ordinarie or extraordinarie . An ordinarie cure is that which in an ordinarie course , and by ordinarie meanes procureth an ordinarie effect in the partie diseased . Now in an ordinarie cure there must necessarily concurre these following matters . Namely , first , an ordinarie naturall medicine to effect the intended cure : as for example , eie-bright to cleere the dimnes of sight . Secondly , a secret operation of nature must necessarily concurre with the medicine it selfe , to make it naturallie forcible for effecting the cure : otherwayes the medicine it selfe is vtterly vnfruitfull . Thirdly , there must be a ministeriall hand for the orderlie apprehending , and applying of that the aforesaid medicine . Fourthly , there is also required in the Phisition himselfe the theorie , or knowledge of natures operation , to direct him aright in that selfesame busines . Fiftly , there must be also an ordinarie meanes to imprint such a theorie , or knowledge in the Phisitions brest . Lastly , the habite of this theorie or skill is that only , which imboldeneth and warranteth the Phisition himselfe in such an orderly practise . Thus then you see that the Phisition his only knowledge concerning the secret operation of nature , is that which imboldneth and guideth the hand it selfe , in an orderlie apprehending and applying of that selfesame medicine to such an effected cure . And the cure in such sort effected , it is without doubt an ordinarie cure , as hauing all things ordinarily concurring together in an ordinarie course of nature . Howbeit , if the Phisition should effect the said cure by sole prayer and fasting alone , without any such naturall medicine , or by a quite contrary meanes : namely , if he ( together with prayer and fasting ) should worke the sayd cure by the only applying of a plaister of clay , which naturallie hath in it selfe no naturall disposition at all for the orderlie effecting of any such worke , and wherein nature her selfe neither hath , nor naturally can haue any such secret operation at all : then surely the cure it selfe ( in such sort effected ) it is vndoubtedlie supernaturall , extraordinarie , and meerely miraculous . By the premisses then you may plainely perceiue , what things ( in a naturall disease ) must necessarily concurre , for the timely effecting of the ordinarie cure thereof : and therefore do tell me plainely , whether you make the possession of Diuels a disease or not ? Exorcistes . Yes sir , it is a disease as ordinarie as other diseases in men . Orthodoxus . But whether is it a naturall : or supernaturall disease ? Exorcistes . It is a supernaturall disease no doubt . Orthodoxus . And is not the cure thereof eyther ordinarie : or extraordinarie at least ? Exorcistes . The cure thereof in Christ and his Disciples dayes , was extraordinary no doubt : but now in these dayes of the Gospell , it is altogether ordinarie . Orthodoxus . If an ordinarie cure ( as you say ) then must you be able to demonstrate vnto me , the necessarie concurrencie of all the precedent matters , and so you say something vnto vs. My meaning is this , you must demonstrate vnto me : first an ordinarie medicine for that selfesame cure . Secondly , a secret operation of some other effectual power concurring therewith . Thirdly , a ministeriall hand to apprehend and applie that selfesame medicine . Fourthlie , a theorie or skill to direct the sayd hand . Fiftlie , a meanes to imprint that selfesame theorie in the phisitions breast . Lastlie , an habite of that selfesame skill to imbolden and warrant the practise thereof : and then the cure in such sort effected , is vndoubtedlie ordinarie . Exorcistes . Why sir ? prayer & fasting is a medicine ordained by Christ to effect that ordinarie cure . Orthodoxus . Haue prayer and fasting any such energetical force in themselues , as doth naturallie and directlie tend to the timely effecting of that selfesame cure : or doe they rather ( ex opere operato ) effect the said worke ? Exorcistes . Neither of both . Although yet sole prayer & fasting do effect the said worke , as wee see in experience : notwithstanding my selfe be vtterlie vnable to expresse the manner how it effecteth the same . Orthodoxus . I doe verilie beleeue you in this . Howbeit , if sole prayer and fasting be able of it selfe to effect such a worke , without any the other precedent matters concurring therewith : then surely that selfesame cure ( as we told you before in naturall diseases ) it must needes be extraordinarie , and so ( by consequence ) a miraculous cure no doubt . Notwithstanding all this , the working of miracles ( you say ) it was ceased long since : and therefore also the miraculous expelling of spirits and diuels . Besides that , you your owne selfe doe terme the possession of diuels a supernaturall disease . But supernaturall diseases doe necessarilie craue a supernaturall manner of cure ; for nothing in an orderly course of nature , may possiblie cure a supernaturall infirmitie : and therefore that selfesame pretended cure of yours concerning Sommers ( if euer the same was truely effected ) it must needes be as extraordinarie now , as euer were any before : and so by consequence as miraculous now , as euer were any before , whatsoeuer you prate to the contrary , as in our tenth Dialogue is plainely declared . Exorcistes . Sir , I prate not at all , but doe aduisedlie report that infallible truth , whereof we haue the examples , the practise , and counsell of fathers : who generallie auouch the holie exercise of prayer and fasting , for the perpetuall expelling of spirits and diuels . Orthodoxus . Your Fathers forsooth ( being euery of them mute before , concerning the essentiall possession of diuels ) are here mustered afresh in one & the selfesame ranck , to support your idle cōceit of an ordinarie dispossessing of diuels by prayer & fasting . And herein ( howsoeuer you wrest open their mouthes , to make them speake what you please ) they speake nothing at all to your purpose in hand : my meaning is , they doe not concludently proue that Christ hath purposelie established prayer and fasting , as an ordinary and perpetuall meanes for the powerfull expelling of diuels . For first , howsoeuer you begin with Origen , he rather insinuateth simplie the supposed efficacie of fasting and prayer in those your pretended admirable actions , then purposelie put downe the practise thereof , as a perpetuall ordinance peculiarlie and purposelie establisht by Christ , for the powerfull expelling of spirits and diuels . Tertullian , he speaketh of many pretended deliuerances from some supposed extraordinarie afflictions of Satan : but sheweth not the manner how they were freed from thence . Neyther had Cyprian ( in those his pathetical perswasions ) any purpose at all , to put downe the pretended establishment of that your conceited new ordinance , for the powerful expelling of spirits and diuels : as may plainely appeare by that authenticall censure , which Iacobus Pamelius hath set downe vpon that selfesame place of Cyprian , which your selfe doth alleadge . Telling vs confidently that the Exorcists office was not then of any vse in the Church : and giueth this reason withall . Nam , munus illud cum miraculorum dono coniunctum temporarium fuit . For that office or function ( being conioyned with the gift of miracles ) it was onelie a temporarie office . Yea , and ( in an vtter detestation of this your deluding conceit concerning the perpetuitie thereof from those your preposterous practises ) a little after he saith : that the crafts and iuggling sleights of counterfeit Exorcists and coniuring Priests , they are ( long since ) apparantly euident : yea euen to the very eyes of the blind . By that then which is hitherto spoken concerning your mustered Fathers , you may easilie iudge the very iust length of all the others footings , concerning especiallie their hoped releefe towardes this your languishing ordinance . For whatsoeuer they may seeme ( in your sillie conceit ) to set downe concerning some supposed supplie for your falslie pretended ordinance , very certaine it is , they doe not nor durst not auouch the pretended establishment of that selfesame supposed ordinance by Christ his authoritie , as you very fondly imagine . And as you are not herein assisted by any their determinate or resolute iudgements : so neyther haue you their own examples or practise to any such purpose : but onely their bare reports concerning the apocryphall practise of some others conuersing among them . Neyther doe they once open their mouthes concerning any such established ordinance : only Origen ( as we yeelded vnto you before ) he speakes of prayer and fasting by way of aduise , all the rest ( if they speake anie thing ) they speake onlie of prayer alone , as of that which they deeme a notable exercise or fruit of faith . Neyther doe any one of them all in any their published workes , write eyther of sole prayer alone , or of prayer and fasting together , as of a perpetuall ordinance establisht by Christ to any such purpose : onely they giue their aduise for the exercise of prayer alone , if any such supposed occurrent should at any time befall the people of God. Besides that , these your produced Fathers ( not prouing before your priuate opinion concerning essentiall possessions ) their now propounded speeches to proue your pretended dispossessions by prayer and fasting ( as by a perpetuall ordinance established purposely by Christ himselfe to such speciall purpose ) are meerely vaine and superfluous . Exorcistes . The Fathers ( you say ) they onely but giue their aduise concerning such workes : would the Fathers presume to aduise vnto that ( thinke you ) whereof they had no warrant at all in the word ? Orthodoxus . Yea , why not , they hauing especially the selfesame aduising course so authentically warranted to them , by good Master Darels example : who ( without any warrant at all from the word , as he saith ) presumes to giue the selfesame aduice concerning the cure of parties bewitched . Howbeit , if either those fathers , or you your selfe were possiblie able to proue prayer and fasting such a perpetuall ordinance establisht by Christ , as you falsely pretend : then surely ( albeit they gaue no such aduice at all ) the same supposed ordinance ( being at any time orderly vsed ) should bee euer effectuall . For who may bee able to alter the certaine appointment of God : or possibly withstand his absolute will , concerning the purposed efficacie of any his established ordinances ? Otherwise ( saith good Master Darell ) the Lord should haue instituted something in vaine , a medicine for the curing of that selfesame disease which neuer can bee : or if happily it so fell forth that any were sick thereof , yet should not the medicine it selfe be of that powerfull efficacie , which is by your selfe pretended . Exorcistes . That followeth not : because the meanes which God himselfe hath appointed to some certaine end , doe not alwaies prosper thereunto . Orthodoxus . It may follow very fitly , for any thing hitherto heard : yea , and it is impious , and to too absurd ( saith good Master Darell ) for any to affirme the contrarie . Besides that , the meanes which God himselfe appointeth to some certaine end , it shall and doth euermore prosper to that selfesame end , whereunto it is appointed of God : though we perceiue not the manner how , nor yet know the period of time when the same is effectuall . Exorcistes But we see it eftsoones to be otherwise in preaching , in feeding , and plowing , which the Lord hath appointed for the conuersion of sinners , for the sustentation of nature , and for the encrease of fruites : all which ( notwithstanding the Lord his appointment ) are eftsoones ineffectuall . Orthodoxus . You prate herein you know not , or care not what at the least . For if the Lord hath certainly appointed preaching , feeding , and plowing for those the forenamed end● they shall vndoubtedly accomplish those ends , notwithstanding any supposed occurrent whatsoeuer . As for example , the Lord hath appointed the preaching of the Gospell to be either a sauour of life vnto life , or a sauour of death vnto death : and therefore the said preaching of the Gospell it shall certainly prosper , and haue it vndoubted effect concerning life , or death at the least . For first , it shall be euermore effectuall concerning the worke of saluation in all the elect enioying the same : howsoeuer your selfe imagine the contrarie . First , because so many as are certainly ordained to life , shall thereby bee conuerted , and brought in time to a sauing faith . Secondly , the very period of time concerning their said conuersion , is vtterly vnknowne to all , yea euen to the conuerted himselfe : who knoweth no more the certaine time of his spirituall regeneration , then the naturall man knoweth the certaine season of his naturall conception ; though they haue both in time an experimentall knowledge that they were certainlie begotten in time . Thirdly , their said conuersion is continually encreasing and growing thereby ; though wee cannot possibly discerne the manner of that selfesame encrease , no more then wee may possibly discerne the growing of grasse , albeit we should daily stand staring and gazing vpon it . Fourthly , euen then also when we imagine their said conuersion to prosper the least , or is resisted the most ; it doth eftsoones prosper the best . Lastly , the said preaching of the Gospell , it shall be ( from time to time ) as effectuall in euery respect , for the elects conuersion , as for the reprobates certaine conuiction : but the same is euermore an effectuall meanes which maketh the wicked to stumble , and therefore effectuall to raise vp the elect in Iesus Christ. Now next for the vsage of meates and drinkes , they ( in like manner ) are euermore effectuall either to nourish , or to annoy the bodies of men at the least : which are the two certaine ends , whereunto they are certainly appointed of God. For as men at sometimes doe feed very moderatly , and are much refreshed thereby , because the Lord so appointed the same : so surely at sometimes againe , euen when they are eating , and while the meate is still in their mouthes , the wrath of God falleth very fearfully vpon them . Lastly , for plowing and sowing , very certaine it is the same shall euermore effectually prosper , in procuring abundance or barrennes vpon the ground at the least : which are the two certaine ends whereunto they are certainly appointed of God. For howsoeuer we may ( by the secret operation of God ) beholde in Isaack his tillage the blessing of abundance : yet sometimes againe , the Lord maketh the fruitfullest land to become very barren , because of the wickednesse of such as dwell therein . Thus then you may plainly perceiue , that both preaching , and feeding , and plowing they are neuer in vaine , but doe effectually worke to that certaine end , whereto they are certainlie appointed of God : and therefore praying and fasting , if they bee certainly appointed by God for the powerfull expelling of Diuels , they shall certainly prosper to that selfe-same end , and be alwaies effectuall thereunto . Howbeit , because you so confidently impugne the truth of these points , let vs heare your reason why the same should not be alwaies effectuall . Exorcistes . The reason is , because the Lord is euer at libertie , and not tyed to any one meanes at all , he may blesse or keepe backe ( if hee please ) the blessing which himselfe hath appointed : and then the meanes or second cause it selfe will neuer preuaile . Orthodoxus . That is vntrue . For if the Lord hath appointed the meanes it selfe to a certaine end , he is not then at libertie , but hath necessarily bound himselfe to that selfesame meanes , so farre forth especially , as concernes that certaine end whereunto he hath certainly appointed the same : yea , and he must also ( in equitie ) euen make the said meanes to be very effectuall . So as if at any time the meanes it selfe be vtterly ineffectuall , we may certainly conclude , that the Lord had not certainly appointed the same to that certaine end . The which point Master Darell perceiued full well , as appeares by his speech , saying thus : When the Lord appoints a thing to come to passe by such or such meanes , the same meanes must be vsed : otherwaies that thing shall neuer be . So then , if prayer and fasting be ( as you say ) an ordinarie meanes very certainly and purposely appointed of God for the powerfull expelling of Diuels , the said meanes ( being vsed accordingly ) must needes bee effectuall from time to time : and ( being so made effectuall ) the worke it selfe is vndoubtedly miraculous . Exorcistes . Nay sir , you are greatly deceiued . For to cast out a Diuell by a commanding word ( as did Christ and his owne Disciples ) is a miracle I confesse , yea of miracles the greatest : but to do it by an only entreating word , or rather to entreate Christ to doe it by his owne absolute authoritie , that is no miracle at all . Orthodoxus . Very true as you say , the entreating word it selfe is no miracle . Howbeit , the question is , whether that worke so extraordinarily effected by Christ his absolute authority , at the only entreatie of some one or a few , be not in very deede a miraculous worke ? Exorcistes . It is not I assure you , and that also for these following reasons : first , because there is no assurance to preuaile in this case . Orthodoxus . Your assurance is as certaine to trust vnto , as the holding of a wet Eele by the taile : yea , and Master Darell himselfe doth flatly affirme , that this reason of yours is a very absurd and an impious reason . Besides that , in saying there is no assurance to preuaile in this case ; you doe therein directlie conclude , that the same is ●o ordinance established by Christ. Because euery of his ordinances ( how weake or how wauering soeuer they seeme in the eyes of the world ) they are sure and certaine , according to his absolute decree and most certaine appointment . Besides this , in saying that ( albeit prayer and fasting bee vsed accordingly ) we haue yet no assurance at all to preuaile in this case , you doe nothing therein but giue good Master Darell the lie ; who telleth vs plainlie , that howsoeuer the Lord hath appointed vs to fast and pray when we are in any other affliction of bodie or minde , neither shall our said labour be vndertaken in vaine : yet hath he no where so certainly promised , that our said prayer and fasting shall so effectually prosper to the deliuering of vs from such an affliction , as in this very case of possession he hath promised in particular and by speciall words , saying thus : This kinde goeth not foorth but by prayer and fasting . Therein secretly promising , that prayer and fasting being vsed accordingly , the euill Spirits they doe , and shall goe forth . Moreouer , if you haue no assurance at al to preuaile in this case , why did you then so presumptuously vndertake to pray for a spirituall blessing vpon those your Demoniakes , namely , that their bodies might forthwith be made temples for the holie Ghost to dwell in : sith all spirituall graces whatsoeuer , must euermore be prayed for earnestly , and with an vndoubted assurance ? Yea , and how could you euen now so confidently auouch , that the worke it selfe was vndoubtedly effected before your eyes , sith the effects themselues are not possiblie comprehended by corporall sense , and there is no assurance ( you say ) to preuaile in this case . Brieflie , if there be no assurance at all to preuaile in this case , then those your former directions or rules ( concerning especiallie an experimentall prayer for three or foure howers together , and that your effectuall addition of fasting , with your warranted assurance of preuailing against any Diuell how headstrong soeuer ) they are ( for ought I perceiue ) but vncerteine directions : yea , and then also you haue therein procured your yoong practitioners else where , very groslie to prophane the holy exercise of prayer and fasting , by their taking of the same ( for some three or foure seuerall times ) in vaine , about the dispossessing of your newly pretended Demoniak● , they hauing ( as your selfe here affirme ) no assurance at all to preuaile in that case . And therefore ( for any thing I see ) their onely refuge is this , to say ( in excuse of that their said enterprise ) aliquando fallit regula : or to make ( for their proper defence ) that selfesame answere , which the Scholemen doe make for their Master thus . Hic non tenet Magister , here our Master hath missed the Cushion . By all the premisses then you may plainly perceiue , that ( notwithstanding the supposed force of this your first reason ) the worke it selfe ( being truly effected in such sort as you say ) it was vndoubtedly a miraculous worke . Exorcistes . If the worke was in deed a miraculous worke , then surely Tertullian , Cyprian , Chrysostome and others , so oft as they expelled the Diuels by prayer and fasting , they also wrought miracles . But either that is vtterly false : or , you doe otherwaies conclude , that the working of miracles was also in vse at those times , a thing directly opposite to the iudgement of all men . Orthodoxus . Tertullian , Cyprian , Chrysostome and others , so oft as they expelled Diuels by sole prayer and fasting alone : so oft no doubt , they effected true miracles . Howbeit , no such powerfull expelling of Spirits and Diuels hath been hitherto proued in any one of them all : and therefore ( notwithstanding any thing you prate to the contrary ) the working of miracles might be ceased long time before their daies . Otherwaies , if it be vndoubtedlie true , that Spirits and Diuels , either then or now are , and may be expelled by sole prayer and fasting : then surely , the worke it selfe ( notwithstanding the force of your second reason ) is vndoubtedly a miraculous worke , as in our ninth and tenth Dialogues verie plainely appeareth . Exorcistes . Why sir , that can be no miracle which is wrought by meanes thereunto appointed of God : because then ( as Danaeus affirmeth ) the number of miracles would grow to be infinite . Orthodoxus . Admitte the case to be euen so as Danaeus ( by your speech ) reportes it to be : and doe tell vs withall whether Danaeus in the place you pretend , or in any other of his writings denieth the driuing out of Diuels , by sole prayer and fasting , to be a miraculous worke : and then you shall haue our answere vnto it . In the meane time ( howsoeuer you for your credit , pretend the contrarie with glosing termes ) declare now at length very conscionably and plainely vnto vs , whether you accompt not the conuersion and calling of Isaiah the Prophet a very miraculous worke : As for the conuersion of sinners , the conception of children , the sustentation of nature , the fertilitie of fields , and such other like instaunces produced by you to illustrate this point : they make nothing at all to your purpose in hand . For howsoeuer the conuersion of sinners , the conception of children , the sustentation of nature , and fruitfulnes of fields , are euery of them ordinarily accomplished by their peculiar and proper meanes appointed of God : namelie , by powerfull preaching , by the naturall copulation of man and woman , by corporall sustenance , by ploughing , by sowing , and so forth : yet , doe tell vs I pray you , whether prayer it selfe bee not also appointed of God , as an ordinarie fruite of faith , for the sanctifying of all those the aforesaid ordinarie meanes , to their sette and appointed ends ? Exorcistes . Who ( being well in his wits ) will euer denie the same ? Orthodoxus . Well then , be it supposed that all those the aforesaid operations , namely , the conuersion of sinners , the conception of children , the sustentation of nature , and the fruitfulnesse of fields ; should euery of them be forthwith effected by sole prayer alone , without any ordinary vse of any the forenamed meanes : were not euery of those the aforesaid operations ( notwithstanding any your said praiers ) to be euery of them accompted miraculous actions ? Exorcistes . Yes no doubt , euery of those the forenamed operations ( being so effected by sole prayer alone ) they were then to be repu●ed miraculous actions . Orthodoxus . But , how comes it to passe ( I pray you ) that such naturall operations , so effected by sole prayer alone , should forthwith be deemed miraculous actions : and the supernatural expelling of Satan by sole praier alone , should be no miracle in any respect ? Exorcistes . The reason is , because prayer alone is the onely spirituall meanes , ordeined by God to that supernaturall worke : whereas those other naturall operations doe euery of them enioy ( by the singular appointment of God ) their sundrie peculiar meanes besides . Orthodoxus . Howsoeuer you would seeme to insinuate vnto vs , that sole prayer is an ordinarie and peculiar meanes appointed by God , for the powerfull expelling of Diuels : very certaine I am , you shall neuer be able to proue sole prayer and fasting a purposed ordinance of Christ , to any such speciall worke . Besides that , if you were able in deed , to proue it so : yet then also , euen those your pretended speciall meanes , they could not possiblie of themselues expell either Spirite or Diuell ▪ But that supernaturall worke , it must ( as good Master Darell affirmeth ) be necessarilie effected , by the onely absolute authoritie and power of Iesus Christ. Exorcistes . Very true , Christ being earnestly intreated by sole prayer alone : doth ( of his owne absolute authoritie ) cast forth the Diuell . Orthodoxus . Then is it not the force of your prayer : but the absolute authoritie and power of Christ , that expelleth the Diuell . A thing very well knowen to Master Darell himselfe ; and therefore he telleth vs confidently , that the seuen in Lancashire , W. Sommers , and the other two , I meane , Th. Darling , and K. Wright , were in deed essentiallie possessed of Satan : and being so , were vndoubtedly dispossessed by the finger of God , which said finger of God was euermore a miraculous manner of expelling Spirits and Diuels . Notwithstanding all this , how could your selfe apprehend , and applie that absolute authoritie and power of Christ ; without the meanes and helpe of a miraculous faith ? Exorcistes . In deed I must and doe freely confesse , that faith also ( in that selfesame admirable action ) is necessarily required for the powerfull apprehending and applying of that absolute authoritie of Iesus Christ. Orthodoxus . Then not any force of your prayer entreating , but the power of your faith apprehending and applying the absolute authoritie of Christ , was the meanes alone that effected the worke : and so your pretended false meanes of sole prayer and fasting falles flat in the dust . But goe to , sith faith ( as you say now ) is required in that action ; what manner of faith doe you meane ? The miraculous faith is ceased you know : and the iustifying faith it may not possiblie be , as in our ninth Dialogue is plainely declared . And therfore it must ( by your owne speech ) be the historicall faith , or no faith at all . Exorcistes . Very true as you say . For howsoeuer the iustifying faith be ( in deed ) the best , and were to be wished in this speciall case : yet notwithstanding the faith temporarie , or the historicall faith may fullie suffice for the expelling of Satan after this manner , or by this ordinary meanes . Which standeth not so much in the faith of the person vsed therein , as in the mercie of God apprehended thereby : man vsing the meanes which the Lord ( to that end ) hath ordained . Orthodoxus . This answere of yours is fearefullie fraught with manie irreligious and absurde assertions . For first you therein verie groslie bewray an vnspeakeable Pride : presuming to controll the abolute wisedome of the onlie wise God. Who hauing instituted the onlie miraculous faith for the powerfull expelling of diuels : you your selfe doe proudly oppose your idle conceit to his said absolute wisdome , auouching very presumptuouslie the iustifying faith farre better , and much more to be wished in this speciall case . Secondly , you doe in the following speech very fondlie dallie with your former assertion . For if the temporarie , or the historicall faith may fullie suffice to the powerfull expelling of Satan , the supposed ordinarie meanes being vsed therwith : how should the iustifying faith be farre better , and much more to be wished in this speciall case ? Besides that , it is very absurd to auouch that the only historicall faith may fullie suffice for doing the deed ; because then one diuell may possiblie driue forth another : for they haue the historicall faith , as fullie as the best of you all . And so by consequence , you therein doe giue a very daungerous blow to Christ his argument , drawen from the absurditie of such an assertion : telling vs plainely it is to too absurde to imagine a dispossessing of one diuell , by the help of another : because , if Satan be deuided against Satan , his kingdome it cannot possiblie endure . Moreouer , whereas your selfe so confidentlie auouch , that the expelling of diuels by such your falsly pretended meanes , doth not stand so much in the faith of the person for that action imployed , as in the mercies of God apprehended thereby : you doe directly crosse M. Darel himselfe , who telleth vs confidentlie , that this worke may well be effected by any one reprobate . But this also we suppose is vtterlie vntrue . For if the timely accomplishment of that speciall worke , consistes ( as you say your selfe ) in the only apprehension of the mercies of God : then surely no reprobate may possiblie driue forth a diuell . Because a reprobate ( being vtterly destitute of the true sauing faith ) he cannot possiblie please the Lord , nor any wayes apprehend his said mercies in Iesus Christ. Yea , and ( which more is ) your owne quoted scriptures doe plainely declare , that reprobates ( if at any time they cast forth diuels ) they accomplish that worke by the miraculous faith ; as by an extraordinarie meanes appointed of God , to that speciall busines . And therefore ( notwithstanding anie of these your supposed reasons ) it is very apparant , that ( if diuels at any time be driuen out of men ) the worke it selfe is a miraculous action : yea , albeit the same ( as you say ) should be effected in deed by the onlie meanes of your prayer . Euen as many other things els haue beene brought to passe by the prayers of sundrie persons : and yet notwithstanding the actions themselues , they were vndoubted true miracles , as in our ninth and tenth Dialogues appeareth at large . Besides all this , euen the very instances themselues which you produce for your purpose : they all import so much as I say . Namely the deuiding of Iorden by Eluah his cloake : the curing of Naamans leprosie , by washing seauen times in Iorden : the opening of the dumbe mans eares , by the touch of Christs finger , and the loosing of his tongue by his spattle : his curing of the blind by a playster of clay , and by washing in Siloam : with sundry such other besides , as in our tenth Dialogue doth plainely appeare . Exorcistes . These outward things or actions which were sometimes practised by the Prophets , Apostles , and others in the working of miracles , they were not vsed as meanes , but as signes : when , and accordingly as the actors themselues perceiued them profitable for the people present . Orthodoxus . Why man , what more profit might grow to the people of God : by vsing them rather as signes , then as meanes of those their miraculous actions ? Exorcistes . They vsed them rather as signes , then as meanes , happilie to trie the beholders faith the better thereby , or imprint the worke wrought the more in the beholders mindes , and parties cured ; or for some other speciall purpose , best knowen to the Lord. Orthodoxus . Your Diuinitie ( it should seeme ) is but sillie Diuinitie , standing ( for the most part ) vpon sillie and doubtfull grounds : namelie , eyther vpon hap and hap hazard , or vpon some other fickle foundation you wot not well what . And yet notwithstanding , you do no lesse impudentlie auouch the same for an infallible truth , then if you meant to out-face the whole world with the sway of your words . But good Exorcistes , doe tell vs directly , how any mans faith may the better be tried , or the action it selfe more deepely imprinted in the beholders breasts ; by making those accidentall matters to be rather the signes , thē the meanes of such miraculous actions . Moreouer , in auouching those matters to be rather the signes , then the meanes of such miraculous actions : you doe therein directly conclude , that euery of those admirable actions , whereof those outward matters are onely but signes , and no meanes , were vndoubtedly true miracles . Because ( saith good Master Darel ) whatsoeuer is brought to passe without meanes , that same is a miracle : as we haue handled at large in Oth , and mopeth , in semeion & teras , throughout our tenth Dialogue . But what might be the maine reason it selfe , which makes you so carefull in auoyding the word meanes : and so egerlie to take vp the word signes concerning this point ? Exorcistes . I purposelie do it , to proue all those the aforesaid strange actions no miracles at all , how wonderfull soeuer in shew . For whatsoeuer is brought to passe by meanes , is no miracle : because of the same meanes . Orthodoxus . If for this onlie respect you denie those outward matters to be meanes , and onlie auouch them to be but bare signes of the action effected : then surely , you therein doe make those selfesame actions ( whereof such outward matters are onelie but signes ) to be much more miraculous , then if these outward matters themselues had beene some meanes at the least to accomplish the action . And so by consequence , the dispossessing of those your Demoniakes , it was an action very miraculous : as hauing no meanes at all to effect the same . Exorcistes . Yes sir , they had prayer and fasting : as the onelie appointed meanes to that special worke . Orthodoxus . Yea , but you flatlie denie those outward matters whatsoeuer , to be thereunto any meanes at all : and do auouch them to be but the onlie bare signes of such actions effected . Exorcistes . I denied those other matters , which were mentioned before in the Propheticall and Apostolicall operations , to be anie meanes at all : and did make them but the onelie bare signes of those their miraculous actions . Howbeit , I euer haue held , and doe confidently auouch , that prayer and fasting is a peculiar meanes appointed by God ; for the perpetuall expelling of spirits and diuels . Orthodoxus . This your pretended ordinance of prayer and fasting , hauing hitherto beene often denied , and neuer yet by your selfe confirmed for truth : it is to little , or no purpose to insist ( as you doe ) vpon one and the selfesame point . Besides that , your selfe hauing spoken elsewhere of the prayers of Christ , of Peter and others in the working of miracles ; you make their said prayers to be onely but signes and no meanes of their miracles . Exorcistes . Very true as you say . For they expelled Diuels by a commaunding power , not by any intreating word : and therefore , if at any time they prayed at their working of miracles , they vsed not those their said prayers as any appointed meanes leading to the action intended , but rather , in regard of the people present . To teach them thereby , that whensoeuer they effected miraculous actions , they wrought not those works by any godlinesse or power of their owne : but by the only immediate power of him whom they called vpon . Orthodoxus . Well , be it so as you say . But declare plainely vnto vs I pray you , your owne purpose in praying also at the dispossession of those your pretended Demoniakes . Was it to perswade the people , that your selfe expelled those diuels by any your owne godlines , or power of your prayers : and not rather , to teach them , that the diuels ( so expelled ) were vndoubtedly driuen forth by the onely power of him , vpon whom you did call by your feruent prayers ? Exorcistes . We purposely praid ( I must needs confesse ) to teach the beholders : that the worke was effected , by the onely power of him , to whom we put vp our prayers . Orthodoxus . Herein then you confesse at vnwares , that your said prayer and fasting was no meanes at all for those your pretended dispossessings of Satan , but only a bare signe of the absolute power of Christ which draue forth the diuell : and so ( by consequence ) you doe fully conclude , that your expelling of Diuels by prayer and fasting ( if any such were ) was also a miraculous worke . Exorcistes . I denie such a driuing out of diuels , to be any miracle at all : and doe very confidently auouch , that prayer and fasting ( in such sort obserued ) is a supernaturall medicine , for the timely curing of supernaturall diseases . Orthodoxus . If prayer and fasting be ( as you say ) a supernaturall medicine for supernaturall diseases : why then are not parties bewitched , deliuered ( in like manner ) from those their torments , by the onely meanes of prayer and fasting ? Exorcistes . Had we the like Scriptures for the extraordinarie curing of parties bewitched , by prayer & fasting , as we haue for the admirable dispossessing of parties possessed : we would not then doubt , but that the one might therby be helped as well as the other . Orthodoxus . But , tell vs in good earnest , haue you not as full warrant from Scripture , for the curing of parties bewitched , by prayer and fasting : as you haue for the timely dispossessing of those your pretended Demoniakes ? Exorcistes . No in very deed , we haue not in Scripture the like warrant for one , which we haue for the other . Orthodoxus . By what warrant then , did you vndertake the pretended dispossession of Kath. Wright , of Th. Darling , of W. Sommers , and of those seuen also in Lancashire : if you had no Scripture to warrant the vndertaking of any such course ? Exorcistes . Yes sir , we had Scripture to warrant whatsoeuer we enterprised concerning those seuerall persons . For they being all essentially possessed by Satan , we vsed prayer and fasting in their timely dispossessing : and this also according to the established ordinance of Christ himselfe . Orthodoxus . For this your often pretended ordinance establisht by Christ , you haue sufficiently heard before : and therefore it were meerely superfluous to enter thereon afresh , especially your selfe propounding no fresh arguments to mannage the same . But good Exorcistes , tell vs here without halting , whether you doe verelie hold , that those tenne persons aforesaid , were all of them essentiallie possessed of Satan . Exorcistes . I make no doubt thereof : and it were meere madnesse for any to call that in question , it being so apparantly and so crediblie auouched . Orthodoxus . Well then , we will ( for the present ) forbeare to call it in question afresh : for feare of being reputed by your selfe , to bee more then madde . But come on , shew vs directly , by what meanes the Diuell did essentiallie enter into euery of them . Goe to man , neuer pawse at the matter , but tell the truth and shame the Diuell . Exorcistes . What skils it how the Diuell entred into them : sith it is apparantly euident , they were all essentiallie possessed ? Orthodoxus . It skilled not greatly : were we not all desirous to heare the truth hereof from your owne mouth . Howbeit , because either your memorie failes you herein , or for that else , you are vtterly vnwilling that any should know the mysteries of this your new found trade : let Master Darell be deemed indifferent betweene vs both , to discouer these matters . For he telleth vs plainely , that Margaret Roper bewitched Katherine Wright : that Alice Goodridge sent her Spirite called Minnie , to torment Thomas Darling in all the parts of his body : that William Sommers was strongely possessed by a Witch in Worcestershire , who sent her spirit ( called Lucie ) into him , by giuing him a peece of bread and butter , and all this for a hat , and a hat band : and that Edmund Hartlay ( a supposed Coniurer ) by kissing the seuen in Lancashire , did breath the Diuell into euery of them . These are Master Darels reports concerning the essentiall possessions of those tenne seuerall persons : tell vs therefore what you say to these his reports , and whether you hold them for truthes ? Exorcistes . Yea , I doe hold them all for infallible truthes . Orthodoxus . It seemeth then that ( these tenne persons being only bewitched , and not essentiallie possessed ) you had not the like scripture for the curing of them , as ( it seemes ) you haue for parties possessed . And so by consequence , you your selfe obseruing in their seuerall cures the selfesame ordinance , which Christ ( you say ) hath onely establisht for parties possessed : you delt altogether therein without warrant from scripture . Exorcistes . Not so , for there is ( you must note ) an apparant difference betweene essentiall possessing , and an actuall bewitching : and therefore howsoeuer those tenne persons were all vexed of Sathan , by the only meanes of foure seuerall Witches ; yet was the Diuell essentiallie inherent in euery of their bodies : and so they ( being euery of them essentiallie possessed ) were also effectuallie dispossessed by prayer and fasting . Whereas all other actuall bewitchings of Sathan , they are only but externall vexations by spirits and diuels : and therefore the parties bewitched not being essentiallie possessed , we haue not the like scripture for them which we haue for the other . Orthodoxus . A man ( no doubt ) may highly commend your dexteritie in finding a present shift , when you are hardly beset . For , howsoeuer you were here ( on the sodaine ) depriued of a lyars memorie , you are not destitute ( I perceiue ) of a womans wit , you haue your answeres so readie to help at a pinch . But go to , do tell vs I pray you , whether essentiall possessings , and actuall bewitchings be not both of them supernaturall diseases ? Exorcistes . Yes , I confesse they are both of them supernaturall diseases , and inflicted also by Sathan himselfe . Orthodoxus . Then surely , that supernaturall medicine which accomplisheth the cure of the one , it must also effectuallie worke the cure of the other . But prayer and fasting ( you say ) is a supernaturall medicine to cure supernaturall vexations in parties possessed : and therefore also a supernaturall medicine , to cure supernaturall vexations in parties bewitched . Exorcistes . It is euen so I confesse : neither is there any other way or meanes for the curing of such , but only prayer and fasting , vnlesse haplie they will go to the Diuell for help , as many haue done , and yet do . Orthodoxus . Your answeres ( I perceiue ) they growe very giddie , for prayer and fasting was but euen now no way or meanes approued by scripture to cure the supernaturall vexations of parties bewitched : and now the same is become on the sodaine , the only way or meanes thereto , vnlesse haplie men will go to the Diuell for help . Well then , for as much as you make them now ( by your new edition ) the only way or meanes to cure the supernaturall vexations also of parties bewitched : why do you not practise that selfesame meanes , and make apparantly euident those selfesame effects of sole prayer and fasting in parties bewitched , which you falsely pretend in parties possessed ? Besides that your speech it is to too absurd concerning the peoples going to the Diuell for help : for , neither haue the bewitched parties any power of themselues to go ( at their owne pleasures ) to the Diuell for such a supposed help , without some secret purpose of God , and so you make the Lord some secret patrone to such sinister practises : neyther yet ( if haplie they attempt such a course ) can one Diuell possiblie driue forth anothee , if Christ his argument be any thing currant , as we told you before . Exorcistes . Why sir , your owne speech importeth , that parties bewitched can haue no help at all but from God : and therefore let them fast and pray , and neuer giue ouer , till they haue receiued some comfortable answere from God. Orthodoxus . But seeing they haue no warrant thereto from the scriptures , as you confessed before : how should they possiblie ( by their said prayer and fasting ) conceiue either hope of ease , or expect any fauourable answere from God ? For , whatsoeuer is not done of faith , is sinne : and nothing may be said to be done of faith , which hath not it warranted ground from the scripture . Notwithstanding , be it supposed that the parties bewitched , should ( in such an vnwarranted course ) present their feruent and often prayers to God in vaine : what then were best to be done in this case ? Exorcistes . Then let them ioyne fasting therewith . For , seeing none for a temporall iudgement haue more cause to be humbled then they , and that fasting is a meanes to humble our harts : who should more fast ( I beseech you ) then such ? and so seeke ( by prayer and fasting ) to remoue that heauie hand of God which lieth pressing vpon them , and which cannot otherwise be possiblie remoued , but to their further hurt . Orthodoxus . Your answeres are fallen at deadlie debate among themselues . For , before you had no scripture to warrant their curing of parties bewitched by prayer and fasting : and now , you make prayer and fasting the only cure , except they will run to the Diuell for help , and so procure more hurt to themselues . Prayer and fasting , they are made I perceiue ( ex opere operato ) your only salue for all manner of sores . But how dare you thus boldlie aduenture to giue these variable aduises , without any warrant from scripture ? You haue hitherto very falsely pretended an established ordinance from Christ , for the curing of parties possessed , by prayer and fasting : and now here againe , you do no lesse prowdlie presume of your selfe to institute another new ordinance , for the curing of parties bewitched , by prayer and fasting , without any warrant from scripture , as your selfe confessed before . Whither will not the height of your pride procure your vnrulie penne ? Briefely in saying there is ( for parties bewitched ) no ordinarie help prescribed in all the scriptures , and yet notwithstanding dare thus boldlie auouch an established ordinance from Christ for parties possessed : you do therein make the parties bewitched to lye vnder an heauier iudgement of God , then do any the parties possessed . And so by consequence to be in a much more fearefull cōdition : as hauing no meanes at all for their cure , but only a deuise of your owne , without any warrant frō scripture . Exorcistes . Though we haue not like speciall scriptures for parties bewitched , as we haue for parties possessed ; yet haue we great store of generall scriptures , which teach vs to remoue all iudgements whatsoeuer by prayer and fasting : and so by consequence they teach the timely remouing also of this one speciall iudgement , by that selfesame speciall practise . And therefore , if ( in such orderly practise of prayer and fasting ) the parties bewitched obtaine not their purpose : yet shall not their labours therein be bestowed in vaine , but they shall haue great comfort in doing their dutie ; yea , they shall haue their afflictions sanctified vnto them , and made a meanes of much good to their soules . Orthodoxus . You haue generall scriptures to call vnto humiliation : but no scriptures generall or speciall , which teach men , that sole prayer and fasting haue any power of themselues ( ex opere operato ) to remoue supernaturall iudgements of God. And therefore the parties whatsoeuer , which practise prayer and fasting to any such purpose : they can haue no comfort at all by the vnwarrantable practise of that which they do not certeinly know , is a dutie enioyned them by God. But this knowledge they cannot certeinly haue without some warrant from scripture , howsoeuer your selfe do prowdlie presume to prescribe them such manner of practise . Neither can you certeinly say , that the parties shall be sure ( by such an vnwarranted practise ) either to haue their purpose obtayned , or their afflictions sanctified vnto thē at least , and made a meanes of much good to their soules : because you are not ( as we verily suppose ) so deepely engaged in such secret counsels of God , as that you are able to know certeinely the one or the other . Much lesse may you so certeinly auouch , that their bewitched condition shall be made a meanes of much good to their soules : vnlesse you could certeinely say , that the parties themselues are within the secret election of God. Howbeit , what might be that great good ( I beseech you ) which their said affliction shall procure to their soules ? Exorcistes . It is this . Namely , though they themselues in their outward man ( I meane in their bodies ) be marueilously afflicted still : yet in their inner man they shall be renued daily more and more . Orthodoxus . Then is it not good to be freed at all from those their supernaturall afflictions : because the more their bodies be pressed therewith , the more shall their soules be bettered in the work of their spirituall renouation . But where haue you warrant from Scripture , that the supernaturall vexations inflicted on parties bewitched , should so effectually worke to the renewing of their soules ? Are you not ashamed thus rouingly to raunge with your penne , about a pretended new ordinance for the powerfull expelling of Diuels by sole prayer and fasting : which ( albeit you should runne your selfe out of breath ) you will neuer be able to proue ? Exorcistes . Suppose I am herein also deceiued , and that there is no such ordinance of Christ , as I affirme , and that prayer and fasting is no medicine appointed by God , and left to his Church for the timely curing of such as are possessed of Satan : yet seeing wee are streightly commaunded to resist the Diuell ( not only in tempting , but also in possessing ) and haue a promise , that ( wee so resisting ) the Diuell vndoubtedly will or shall flee from vs : who seeth not that there was good and iust cause to take vp this holie exercise of prayer and fasting , and sufficient in Scripture to warrant the same ? Orthodoxus . Suppose your supposals were as vndoubtedly true , as you verily suppose , and make no question but they be : haue you not then made a proper peece of work , in broching thus busily so dangerous a garboyle , about Goates wooll or moone-shine in water ? Notwithstanding , whether wee suppose your supposals to be true or false , such an ordinance forsooth , it seemes you will haue it to be by hooke or by crooke : otherwise you will make S. Peter his generall exhortation to cracke , by building vpon it perforce , a resistance of Satan , not only in tempting ; but also in possessing . As though all Christians whatsoeuer , which are continually tempted , are also essentially possessed of Satan . But deale plainly ( Exorcistes ) and tell vs euen in the integritie of your conscience , and before the presence of the al-seeing God : whether you verely thinke the holie Ghost ( in that portion of scripture ) had any respect at all to those your supposed essentiall possessions of Diuels ? If yea , wee pray you then demonstrate the same more apparantly to our dull vnderstanding : if no , then how should that portion of scripture giue any such warrant to the vnorderly practise of that your pretended new ordinance of prayer and fasting ? Exorcistes . Well , be it further granted , not onely that prayer and fasting is no such meanes , as I affirme it to be , but also that none of the forenamed persons were essentially possessed : yet there is notwithstanding sufficient to iustifie the aduice I gaue , and the worke of our hands . Because it is apparantly euident they were all vexed by Satan ; if not essentially within them , yet by some externall operation of his : or at least were otherwise afflicted . If not so , that yet the hand or iudgement of God was one way or other vpon them . Orthodoxus . Your disputing about these intricate points , is not vtterlie vnlike to the countrey yong Gallant his dauncing a galliard : who comming on open stage hand in hand with his mate , at the first beginning of all they shake hands and sunder themselues , neuer ioyning their hands together againe before the daunce be quite done . But the gallant in the meane time hee keepes a flouncing and frisking about ; as though he would teach the whole world a new tricke in dauncing . So surely you play the yong gallant in this your idle discourse . For in the verie title of your booke you come hand in hand with some straunge and grieuous vexation by Satan , and then ( shaking hands at the first with that your assertion ) you neuer ioyne hands with the same , before the full period of this your rouing discourse : but keepe ( in the meane time ) a vengeable coyle about the essentiall possessions and dispossessions of Diuels by fasting and prayer , as by a perpetuall ordinance , purposely establisht by Christ for that selfesame purpose . But now ( being growne very wearie with your violent fiskings and figgings about those your idle vagaries ) you begin to ioyne hands afresh with that your former assertion : which only concerneth Satan his grieuous vexations . Howbeit , you are fallen giddie ( it seemes ) by reason of your too often tripping and turning about , or otherwise so fearefully possest with the turne-about sicknes , as you wot not well what you say : but onely imagine that those your pretended Demoniakes were all vexed by Satan , if not essentiallie within them , yet by some externall operation of his , or at least were otherwaies afflicted . If not so , that yet the hand or iudgement of God was one way or other vpon them ; but by what way or meanes you know not your selfe . And yet forsooth ( as if all your idle conceits were certaine Oracles from Apollo Pythius at Delphos ) you dare proudly presume to iustifie thereby the aduice you gaue , and the worke of your hands concerning the same . An aduice you know not wherein , and a worke you wot not well whereabouts , as it seemes by your words : and therefore how could you ( in such doubtfull vncertainties ) either pray in faith , or expect any blessing in hope ? Notwithstanding , what was the aduice you gaue ? and wherein ( I pray you ) consisted the worke of your hands ? Exorcistes . The aduice which I gaue , and the worke which wee practised was prayer and fasting , being thereunto secretly summoned by the Lord himselfe : who ( so oft as he inflicteth any iudgement vpon vs ) doth put vs in minde of girding in sackcloth , as appeares in sundrie places of Scripture . Orthodoxus . Yea , but how could you possiblie conceiue any certaine forme of prayer , or faithfully put vp any feruent petition to God ; not knowing certainly before with what kinde of iudgement the parties themselues were presently afflicted ? Put case they were not afflicted at all , or molested only but with some melancholike passion : how then could you vse words in your prayer concerning the speedie remouing of Satan his supposed essentiall possession , hee hauing in the partie distressed no such possession at all ? Againe , suppose the parties were vexed with some kind of sicknes vnknowne to your selfe , and you put vp petitions to God concerning only some other disease : how could you vse your proper termes to expresse the desire of your heart , or put vp your praiers in faith to God , for the speedie remoouing of a iudgement you wot not what ? Is it not more then audacious impudencie , thus presumptuouslie to determine a certaine course , in any such doubtfull vncertainties ? As for your quoted scriptures , they only doe testifie the peoples humiliation by prayer and fasting ; so oft as any straunge iudgement of God was fearefully inflicted vpon them : but proue not essentiall possessions , and dispossessions of Diuels by prayer and fasting , as by a speciall ordinance perpetuallie establisht by Christ for that selfesame purpose . And therefore they conclude not the cause you pretend : but rather the contrarie . Neither doe any of those scriptures import the thing it selfe , for the which you produce them : my meaning is , they doe no waies demonstrate vnto vs , that any one of those iudgements of God were at any time remooued by sole prayer and fasting alone , without the ordinarie assistance of some other ordinarie meanes annexed thereto . Or if any the said iudgements of God were forthwith remoued by sole prayer alone , without any ordinarie meanes besides : then surely the said worke it was vndoubtedly a miraculous action . As for example , in Iudges , the people of Israel ( intending a iust reuenge vpon the Beniamites for their so shamefull disorder ) they prayed and fasted before : howbeit , the Israelites sword and speare was the ordinarie meanes whereby the Lord ouerthrew the Beniamites . So , in Samuel againe ( being to wage warre with the Philistims ) they prayed and fasted for their happie deliuerance : but yet the sudden thunder of God was the matter that daunted the Philistims hearts , and the Israelites weapons the only ordinarie meanes that made so bloudie a massacre among the whole armie . So in the Chronicles , the Israelites ( being to warre with the Ammonites ) they prepared themselues to the battell by prayer and fasting : howbeit , the slaughter of the Ammonites , it was effected by meanes of the intestine dissentions among themselues . So in Ester , the Iewes ( being proscribed and destinated to a fearefull destruction ) they prayed and fasted for their hoped deliuerance : notwithstanding the personall presence and prudent perswasions of Ester , were the ordinarie meanes which pacified Ahashuerosh his anger against them . So in Ionah , the Niniuites ( being threatned with present destruction ) they prayed and fasted : howbeit , their faithfull conuersion ( whereof their said prayer and fasting were onely but frui●es ) was the ordinarie meanes that turned away their threatned destruction . So likewise Nehemiah , hee prayed and fasted to testifie his faith towards God , his loue to his people , and sorrow for that their present condition : howbeit the industrie and diligent labour of skilfull artificers , was the ordinarie meanes that erected their Citie . So in the Acts , the people they prayed and fasted for Peters deliuerance : but yet Peter was extraordinarilie and miraculouslie deliuered by the Angels meanes . By all the premisses you see it apparantly euident , that sole prayer ●lone is not the onlie meanes ; but that rather which fau●tinieth some other ordinary meanes , for the timelie remouing of any the iudgements of God. Neyther can you possiblie propound any one instance from out of the scriptur●s , wher●in ●●le pra●●r and fasting alone ( without some other 〈◊〉 meanes concurring therewith ) did euer effect an●e worke whatsoeuer : but the same was euermore reputed a miraculous action . And therfore do you plainly auouch , that ( in euery of those your pretended dispossessions by sole praier & fasting ) you wrought true miracles : or els now at the length giue ouer your grosse errors for shame . Yea , and this so much the rather , by how much you may plainelie perceiue , that the faster you runne the further you roane from the marke , and the more you seeke to confirme , the more you confound your owne cause . Being now brought ( you may see ) to such issue , as you know not what to make of the matter it selfe which you labour to mannage . Neyther yet can certainelie tell vs whether it was an inward possession , or an outward vexation . Or whether it was neyther of both , but some other straunge iudgement of God : or whether it was the hand of God some one way or other vpon them , but what way you know not . And yet notwithstanding , you dare proudlie determine these intricate matters : as if they were certainelie reuealed vnto you by an Angell from heauen . Exorcistes . Whatsoeuer you say to the contrarie , the parties we speak of , they were euery of them essentiallie possessed of Satan , and dispossessed also by meanes of our prayer and fasting : yea , and these things we hold very confidentlie without any doubting at all . Neyther will wee be otherwaies perswaded : though an Angell from heauen should come and tell vs the contrarie . Orthodoxus . It is very commendable to be confident in a good and commendable cause , both when you are present and absent . As for your present purpose in hand , it were much better to acknowledge the ignorance of your soule , and freelie to confesse that you hold a lie in your right hand : then with such setled pertinacie to persist ( as you do ) in your peeuish opinions , and thus blasphemouslie to prophane the Apostles speech concerning the infallible testimonie of an Angell from heauen . For hereby you giue all good men a iust occasion , not onely to suspect very shrewdlie the sinceritie of your spirit : but also ( after twise or thrise admonition ) to shew themselues very carefull in fleeing from your person , as from a man that sinneth , and persisteth in sinning , you know very well how . In the meane time whatsoeuer you haue hitherto sayde for your purpose , it moues not our mindes the breadth of one haire , but maketh vs more confident concerning the goodnes of our owne cause . And so wee meane still to continue vntill your selfe ( vpon further conference , and sounder deliberation with your secret fauorites ) shall be found able to say more for the matter then hitherto you haue done . And therefore now to conclude for the present , and to inferre something of the premisses , and so to proceed to some speciall vses concerning the same . If it be vndoubtedlie true , that men now ( in these last dayes ) are not essentiallie possessed with diuels , nor dispossessed , and that sole prayer and fasting , they are no speciall meanes appointed purposelie by the Lord himselfe for their perpetuall dispossessing : but that also , the seauen in Lancashire , and William Sommers with the other two , namelie , Darling and K. Wright were not ( in deed ) essentially possessed , and being not so , were not dispossessed at all by your pretended ordinarie meanes of prayer and fasting : then let the good Christian Reader iudge , whether those men doe not very groslie erre in the generall , who so confidentlie hold that men ( now a dayes ) both may be , and are also essentiallie possessed : and those also , who ( affirming fullie so much ) doe yet further very flatlie auouch , that ( euen in these dayes of the Gospell ) men possiblie may be , and are also essentially dispossessed by sole prayer and fasting , as by a speciall ordinaunce established purposelie by our Sauiour Christ to that speciall purpose . And whether those men likewise , be not as faultie in the particular , who cannot ( with any patience ) endure , that the pretended possession and dispossession of those the forenamed persons ( how absurd soeuer ) should be impugned by any . Yea , and rather then any sound opposition of truth , to those their palpable vntruthes should gaine a publike passage : they will ( by all manner of meanes , directlie or indirectlie ) contend for a most vaine and friuolous matter : namelie , that the said Sommers , Darling , and K. Wright were no counterfeits . Notwithstanding howsoeuer some in the world ( for any thing that may possiblie be sayde to the contrary ) will neuer be brought to acknowledge the infallible truth which we teach , nor disclaime those palpable vntruthes , which your selfe so vndutifully haue broched abrode to the world , and thereupon be moued to giue the Lord that glorie and praise , which is iustlie due to his Maiestie for these his latelie reuealed counsels , concerning these intricate questions : and endeuour withall to make their right vse of euery point ( a thing rather to be wished then hoped for ) yet wisedome ( no doubt ) she shall and will be iustified freelie of all her children . And thus much in effect for your two first distributions : namelie , the essentiall possessions and dispossessions of spirits and diuels : which may serue to giue wise men a watchword , till we heare your further determination concerning the same . Exorcistes . Well , but what say you now to my third distribution : I meane , the seuerall vses which we are to make of the same . Orthodoxus . We will say no more concerning those matters , then that which we haue spokē before : namelie , that in manie of those your supposed vses , there are some thinges to too vnsound and absurd , as in some part of our answeres hath beene partly obserued . Notwithstanding were they euerie of them so sound and so currant as you would haue vs imagine : yet could they not gaine at our hands any entertainement or answere , before the two precedent points be more substantiallie proued vnto vs. For what one sauorie vse may any man possiblie draw from matters vnsauorie : or rather ( which more is ) from matters not now existing in nature ? Physiologus . Verie true as you say . And therefore Exorcistes eyther you must presentlie forsake your cause : or more sufficientlie confirme the same , then you haue hitherto done . Otherwise the whole world will forthwith condemne you for a verie per●erse and contentious person : very wilfullie bent to your idle conceits without eyther sway of reason , or shew of sense . Exorcistes . Well sir , sith you so careleslie reiect those holie and profitable vses , which are drawen from this my Doctrine concerning essentiall possessions and dispossessions of diuels : I pray you what one good vse may be made of that which you hold to the contrarie . Orthodoxus . I doe no further reiect your said vses then their proper vnsoundnes , and want of sound matter to be grounded vpon , doth necessarily require at my hands . Howbeit , because you shall not imagine , that we haue broached such opposite points to yours , as cannot possiblie afoorde any profitable vse to the Church or people of God : we are therefore not vnwilling to put downe some few vses of many , to make knowen to the world what true vses in deed may soundly be drawen from the soundnesse of our Doctrine . Which being by vs very faithfully propounded , are now authentically priuileged by publike authoritie . Howbeit , because we are almost all weary of this wearisome businesse : let vs walke forth to refresh our selues , for one hower or two : and then proceed in our purpose . Physiologus . We all approue of your motion . The end of the second Dialogue . The third Dialogue . THE ARGVMENT . The holy and right vses , which the Church and children of God are to make of this Doctrine , concerning the finall determination of possessions and dispossessions of Spirits and Diuels . The speakers names . PHILOLOGVS . LYCANTHROPVS . PNEVMATOMACHVS . PHYSIOLOGVS . ORTHODOXVS . EXORCISTES . COme on Exorcistes , you doe earnestly expect ( I am sure ) what holy vses we may possibly make of these our former discoursed opinions : so opposite to yours in euery point . Exorcistes . I doe so indeed : neither need you to wonder thereat . For if you so carelesly reiect those seuerall vses which I made before , and onely because there is no matter ( as you say ) to ground them from : what ground haue your selfe to build any vses vpon ; denying so flatly the essentiall possession , and dispossession of Diuels ? Orthodoxus . Why man , we will draw our vses from the finall determination of possessions and dispossessions : but seeing you are in such expectation thereof , we will no longer protract the time . Lycanthropus . Nay sir , we also our selues are all held in as earnest expectation thereof , as is Exorcistes , I am sure : and therefore I pray you proceede in your purpose . Orthodoxus . With very good will. Wherein also you haue to vnderstand , that the vses whatsoeuer which we entend to put downe from any the precedent points , they are summarilie such as haue a speciall relation , either to the Lord himselfe ; or to some other besides . Pneumatomachus . A very excellent order . I pray you therefore proceede in putting downe , first , those seuerall vses which haue a more speciall relation to the Lord himselfe . Orthodoxus . Content . First therefore , these our precedent discourses , they offer vnto vs in generall a very holy meditation , concerning the vndoubted faithfulnesse and truth of our eternall God. Who ( promising foure thousand yeeres fully before to send such a blessed seede of the woman , as should actually bruse the Serpents head ) hath in his owne determined time , very faithfully fulfilled the same by sending his owne Sonne into the world , to accomplish his said eternall decree concerning the timely subduing of Satan his kingdome of darkenesse . This therefore , may serue very fitly to confirme our faith and hope , in the faithfull assurance of all the rest of his promises as yet vnperformed : how impossible soeuer they seeme in our weake apprehension . More especially , it may fully assure our soules of the faithfull performance of that one infallible promise of God , which concerneth the vtter subuersion of Satan his whole kingdome of darkenes , and of the quite treading downe of himselfe , very shortly vnder our feete . Because , whatsoeuer is alreadie fulfilled in part ; the same is a very sure pawne to our soules of fulfilling the whole , in that conuenient season which the Lord hath appointed . Let vs therefore ( in an holy meditation of this so faithfully performed a promise ) be more readie to raise vp our drouping soules with an holy consideration , and full assurance of all the rest of Gods promises . Yea , and whensoeuer any doubtings ( by the suggestions of Satan ) shall at any time hereafter arise in our harts , and seeke to surprise our faith and hope concerning the vndoubted certainetie of any one promise of our gratious God : let vs forthwith begin to checke our fainting soules , & very earnestly to meditate thus with our selues and say . My Soule be not faithlesse ( I pray thee ) but faithfull in those the assured promises of God , which chiefely concerne the finall and full subuersion of Satan . For what though he be dayly assaulting , suggesting , and tempting ? what though he seeke dayly to fanne and to winnowe thee , as men winnow wheate ? what though he rageth howrely like a cruell red Dragon : and goeth continuallie about like a ramping and roaring Lion to deuoure thee ? yea , admit he doth eft soones trip vp thy heeles at vnwares , and giue thee a fearefull fall ? yet shall he neuer finallie preuaile against thee ; thou canst not finallie lye still in the dust of death ; thy faith cannot finallie faile . No no , thou hast a sure promise from God to go conqueringlie vpon the Lion and Adder : and to trample the yong Dragon vnder thy foote : yea , the Lord God , he hath promised very shortly to tread Sathan downe vnder thy feete . And what one cause hast thou ( I pray thee ) to distrust the truth of this promise , thou hauing especiallie such a sure earnest pennie thereof , in the faithfull performance of other his faithfull promises ? Let not any supposed lingring delay procure in thee a languishing hope . Consider the Lord his experimented faithfulnes concerning that promised seed which was actuallie to bruse the serpents head . That promise being solemnely pronounced vpon Adam his fall , was foure thousand yeares after very faithfullie fulfilled in Christ : and therefore this his latter giuen promise cōcerning the treading downe of Sathan vnder thy feete , it shall in his certaine appointed time be certainely performed vnto thee . For as all times with the Lord are presentlie present , and therefore , no forgetfulnes may possiblie lodge with his maiestie : so is there with him no shadow of change , and therefore he will vndoubtedly performe whatsoeuer he hath certainely promised . Lycanthropus . This ( I assure you ) is a most comfortable vse for Christian consciences : I pray you proceede in the rest . Orthodoxus . I will. This doctrine againe as it franklie affordeth an holie meditation cōcerning the faithfulnes and truth of God : so doth it no lesse freelie offer vnto vs a very deepe and sacred consideration concerning the omnisufficiencie of our all-sufficient Creator , and of the exceeding mightie power of his ouer-ruling arme ouer euerie of his creatures of what nature or kind soeuer . Yea euen ouer those the intellectuall spirits , who for their inueterate malice , are called accusing aduersaries : for their insatiable crueltie are termed ramping and roaring Lions : for their inexorable rage , are intituled the red firie Dragons : for their vndermining subtiltie , are said to be Serpents : and for their Lordlie dominion are accompted the Princes , and gods of this world . These titles howsoeuer they seeme terrible vnto vs , yet are the Spirits themselues no better then hangmen to the heauenlie maiestie o● the mightie Iehouah , but vile vassals to accomplish his vnchangeable decrees , and the slauish executioners of his ineuitable iudgements . Yea , and howsoeuer they make an out-facing brauado in any their outragious attempts against the sonnes of mortall mē , as though they would forthwith surprize the whole world , not vnlike to the chayned Monkie which keepeth a skipping and leaping , as though she would presentlie ouerleape the vtmost borders of Egypt : yet can they extend their furie no further then the length of their chaine will giue them leaue , because their whole malice , power , and policie are perpetuallie limited within those their appointed bounds , which they cannot possiblie passe . And therefore the serious consideration of this the ouer-ruling hand and power of the Lord , may notablie serue to support those often feares , which do ordinarilie arise from the often feeling of our fraile and feeble condition concerning our powerfull resisting of any the forcible assaults of Satan . Let vs therefore in euerie of these daunting feares , endeuour to strengthen our weake knees , and to support our feeble hands which hang so dro●pingly downe , by meditating daylie vpon the almightie power of our conquering Iehouah . Yea , let vs tell our distrustfull soules , there is little cause to be frighted herein , they hauing such an etsbang elohim , I meane , so powerfull a finger of the almightie God , as is sufficientlie able to knap in sunder the yron barres of Sathan , and to beate backe the vttermost force of his buffeting blowes from all his beloued in Christ , who hauing promised that his power alone shall be a sufficient protection for euery of them , and purposed to make perfit the same by those their manifold weakenesses , will haue them thus exercised a season for the further manifestation of his watchfull prouidence ouer them ; for their greater triumph , in the day of their glorious coronation ; yea , and for the sorer confusion of Sathan himselfe in the generall iudgement . Philologus . A worthie meditation no doubt : and such as is able to support the feeblest soule on earth . Orthodoxus . Againe , this doctrine of ours concerning the finall determination of Satan his power of actuall possession , by the promised seed of the woman , who hath actually brused his head : it ministreth fitly vnto vs a verie fruitfull meditation of that vnspeakeable maiestie and power of Iesus Christ , which respecteth especially his triumphant conquering , or rather his actuall vanquishing , subduing , and spoyling of Satans tyrannicall dominion and power : more especiallie his actuall afflicting , tormenting and vexing of mens bodies and mindes , as in former times . For this our conquering Iesus hee hath encountred with Satan hand to hand , he hath actuallie brused the Serpents head : he hath brought vnder that proud Leuiathan : he hath put an ouerruling hooke into the nosthrils of that outragious Behemoth : he hath so put to flight the fierie fierce Dragon , as he hath now no more place in heauen : he hath led captiuitie captiue , and euen actuallie cast foorth that prince which deceiueth the whole world with all his Angels . Yea and ( which more is ) he hath not onely freed vs finallie from the burthen of legall Ceremonies ; from the extreame malediction and curse of the morall law ; from the strength of sinne ; and from the power and sting of Death : but hath so effectuallie destroyed , and so finally determined the said actuall dominion of the Diuell concerning our bodies , by the verie death of his bodie : as he hath euen vtterly spoyled Principalities and Powers themselues , and made a shew of them openly , and triumphed ouer them all in his crosse ; yea hee hath euen destroyed through death , him that had power of death , that is , the Diuell , and so diuided his spoyles , as he shall neuer be able any more to recouer his former possession , neither yet be of power any more actually to molest , either our owne , or the bodies of any appertaining vnto vs. So as if wee can from henceforth but heedfully and warely watch his intestine windings and turnings , and bee correspondently furnished with the spirituall armour of God , for the timely withstanding of that his power of spirituall obsession , which wholie consisteth in those his spirituall assaultings , suggestings and temptings , wherewith he endeuours continually from time to time ( like a ramping and roring lion ) to deuoure vs afresh : he will not only very cowardly flee from vs , but ( which more is ) wee may also with boldnes , and in all holy assurance insult vpon him , and his proud vsurping power , saying thus . Death , where is now thy power ? sinne , where is now thy sting ? yea Satan , where is now thy actuall dominion ouer our bodies ? Behold Satan , we all see and know now in experience , that the mightie Iehouah our God and most mercifull father , hath finally freed vs from thy tyrannicall dominion and power of darknes : and hath translated vs into the kingdome of his deare sonne our Lord and Sauiour , in whom wee haue the redemption through his bloud . And therefore ( Satan ) the ioyfull remembrance of this our happie deliuerance , may make vs the more freelie to reioyce in those our former sufferings vnder thy actuall power ; because we haue therein fulfilled but the rest of the afflictions of Christ in our flesh . Who suffering still in vs and with vs , will ( at his owne appointed time ) triumph ouer thee also in euery of vs his members , as he hath actually done in his owne proper person : for hee is gloriously mounted vpon his white horse , hauing a bow and crowne in his hand , and is gone forth conquering , that he might ouercome . And thus in effect for those holie vses , which respectiuely haue their speciall relation to God himselfe . Lycanthropus . Very well : and what are those other vses ( I pray you ) which respect some other besides ? Orthodoxus . The vses respecting some others , are those which more especiallie respect the creatures themselues : namely , they are such as haue a more speciall relation to Satan , or men . Pneumatomachus . A very plaine order of teaching : and therefore ( I pray you ) proceed first to the vnfolding of those which haue a speciall relation to Satan . Orthodoxus . With very good will. First therefore this Doctrine of ours ( so substantially deciphering foorth to the world the finall determination of Satan his actuall dominion , and the glorious triumph of Christ concerning the same ) it doth very liuely demonstrate vnto vs at large , the miserable estate , and captiuated condition of that cursed catife the Diuell . Who hauing hitherto very proudly tyrannized ouer the whole ofspring of Adam , and euen actually tormented their bodies and minds at his pleasure , so farre forth especially as concernes his commission from God ; was ( at the very first onset of Christ in such actuall encounter ) so fearefully frighted with his glorious presence and power , as hee roared forth and cried fearefully , saying : Iesus thou sonne of the liuing God , what haue I to do with thee ? art thou come hither to torment me before the time ? Yea and which more is ( the worke it selfe being once actually effected , according to the predeterminate purpose and promise of God ) hee is now not onely very powerfully pulled downe a pegge lower by Christ himselfe , who ( hauing actuallie brused his head ) did behold him like lightning fall downe from heauen , that is , he beheld him very suddenly , very terriblie , and vnrecouerablie tumbled downe from his tyrannicall dominion : but also euen actually expelled from his actuall possession in man , and so determinatelie driuen and exiled from al future hope of recouering the saine afresh , as he walketh now through desarts and stonie drie places ( like a forlorne and comfortlesse catife ) seeking rest euery houre , but findeth none , nor , is neuer in hope to finde any againe , as in former times . But is now reserued in chaines vnder darknes vnto the great and notable day : waiting euery houre ( in trembling and feare ) when that mighty Angel , who hath the key and a great chaine in his hand , should gloriously descend from heauen , should bind him hand and foote , and tumble him headlong into that bottomlesse pit , which ( from the beginning ) was prepared for him and his Angels . And therefore now is saluation in heauen , and strength , and the kingdome of our God , and the power of his Christ. For the accuser of our brethren is ( actually ) cast downe , who accused them before our God day and night . But they ouercame him by the bloud of the lambe , and by the word of his testimonie : and therfore reioyce you heauens , and you that dwell in them . Exorcistes . This vse ( concerning the finall determination of Satan his actuall possession ) maketh men carelesse , and lulleth them very shrewdly asleepe in all carnall securitie . Orthodoxus . Nothing lesse I assure you . Nay rather this doctrine of ours concerning the finall determination of Satan his power of actuall possession , is so farre off from making vs carelesse concerning Satan his spirituall assaults : as it rather kindleth our care by many degrees . Yea , it doth more consideratelie put vs in mind of Satan his inexorable and outragious malice towards men : in the mischieuous practise of that his power of obsession . Who ( perceiuing himselfe so vnrecouerablie , and so determinately driuen from his actuall domineering ouer the bodies of men ) doth stirre vp and kindle his said wrath to the vttermost in the speedie execution of that his said power of obsession : yea , and this so much the rather , by how much he knowes very well that hee hath but a short time to worke . This makes him verie earnestlie to entreate the Lord that he may become a lying spirit in the mouth of false Prophets . This holds him in continuall desire to sift and winnow the soules of Gods seruants , as men winnow wheate . This makes him to dart his sundrie suggestions into the mindes of the wicked . This causeth him to replenish the heartes of hypocriticall Professours with all vntruth and lies . This maketh him by his owne messenger ( I meane the rebellious prickes of the flesh ) vnmeasurablie to buffet the deare saints & seruants of God. This maketh the great red Dragon to draw with his taile , a third part of the starres of heauen , and to cast them downe on the earth . This enforceth the furious Serpent to cast forth after the Church , euen flouds of water from out of his mouth : that the said Church might be carried away of the floud . Yea the consideration of Satan his shortnes of time to worke , is that which causeth him continuallie to trudge all about , seeking whom he may possible deuoure . And for this purpose he snatcheth continuallie at euery occasion , as well without , as within vs : labouring especiallie to blindfold the mindes of men at the hearing of the word , or while men sleepe to play the enuious man at the least , by mingling tares with their wheate , that so ( corrupting their iudgements ) hee might captiuate their minds at his pleasure , and cause them to commit all manner of vncleannes , yea euen with greedinesse . This therefore ( you see ) should make vs so much the more watchfull ouer our wayes , our words and our thoughts : by how much wee know the disease in the entrals to be much more daungerous then those without ; and an intestine warre more deadlie then are the enimie his outward assaults . I meane those inward temptations and suggestions of Satan ( arising vpon our naturall concupiscences , inordinate desires , and carnall lusts ) will much more endaunger our slumbring soules , then any his externall operations concerning our bodies : vnlesse they be the more watchfully looked vnto , and the more warilie resisted with the spirituall armour of God. For by them he wil make vs ( in continuance of time ) to forsake and fall from our first loue and zeale of religion . By them hee will bring vs into a secure and sensles condition . By them he will breed a benummednes ouer our soules : so as ( being once without feeling ) he may draw vs to all manner of vncleannes . Yea by the custome of them , he wil so seare vp mens consciences , as not onlie they shall speake lies through hypocrisie , and become reprobates concerning the faith : but so carrie themselues in their whole conuersation , as iniquitie shall haue the vpper hand , and the loue of many become key-cold . Lycanthropus . Surelie it is euen so as you say , and therefore the Lord make vs more circumspect in euery condition : but I pray you proceed . Orthodoxus . Moreouer , this Doctrine of ours ( laying forth so directly vnto vs , the finall determination of Satan his power of actuall possession , and the continuance of his power of obsession ) it teacheth vs plainely the full compasse and measure of the diuell his commission ; wherein his spirituall power more especially consisteth ; how farre it extendeth it selfe , what he can possiblie doe , and wherein he is most able to hurt vs : to the ende we may become wise in furnishing our selues with spirituall weapons , and be made more couragious in resisting his vttermost force . Yea surely , the fruitfull consideration hereof , should deliuer and free vs quite , from those many vnnecessarie and wonted feares ▪ wherewith ( in former times ) we haue been fearefully taken vp , and tormented by reason of our grosse ignorance concerning this counsell of God , and for not knowing rightly what powerfull restraint the Lord hath layd vpon Satan his actuall power of possession . Whereby , it comes eftsoones to passe , that ( being in company with a supposed Demoniake , and mightily dismayed with a causelesse fea●● of Satan his essentiall inherencie in the bodies of men ) we dare neither open our eies , our eares , nor our mouthes , for feare of his leaping essentially into our selues : forgetting ( in the meane time ) these inward suggestions , and spirituall temptations wherewith he doth howerly assault and circum●ent our slumbring soules . This therefore may fully suffice to reforme our iudgements concerning these points : that ( being now no more ignorant hereafter , of Satan his enterprises ) we be not circumuented by him at vnwares , but may surely keepe watch & ward : may stand fast in the faith ; may quite vs like men : and be ready to encounter with all his assaults . Pneumatomachus . The Lord enlighten our harts with this sacred knowledge , and sanctifie the same to our soules : but proceede in the rest . Orthodoxus . Moreouer , in that this Doctrine of ours , concerning the finall accomplishment of Satan his power of actuall possession , is so mightely impugned by some , and hath such hard intertainement in the minds of men : it offreth vnto vs a very fruitfull consideration of Satan his deepe policie , cunning , and sleight , concerning especially such points of faith , as doe plainely discouer his craftie practises and wylie proceedings against our soules . As for example , we may ( euen by these matters in question ) very apparantly perceiue his circumuenting purpose , in withholding of men from keeping due watch and ward against his power of obsession : by setting them so earnestly at an idle gaze concerning that his pretended power of actuall possession , which Christ ( he knowes very well ) hath long since determined , and concerning which there is now no danger at all . That by this his cunning deuise he might hold mens minds , from all holy meditations concerning their continuall wrestlings with Principalities , with Powers , with worldly gouernours of the darkenesse of this world , yea , and with spirituall wickednesses , in the high places themselues : while he surprise their slumbring soules at vnwares , with his spirituall assaults and ●irie temptations . And therefore , whensoeuer we behold hereafter an extraordinarie or vnwonted course vndertaken by any , for the speciall supporting of this idle conceit : let vs then vndoubtedly assure our selues , that euen Satan himselfe is a principall partie , and hath very cunningly his hand in the packe , by being a lying spirit in the practisers mouthes , of very purpose , to circumuent and deceiue vnstable soules . That thus holding their cogitations captiuated , by a causelesse conceite of a matter which is not at all : he might the more cunningly suggest his intestine poysons and spirituall temptations ; yea , and the more couertly miscarrie mens mindes in a corrupt conuersation , without any due regard of the glory of God , or the good of their Soules . Philologus . The truth of this point , is apparantly euident to all in their proper experience : but proceede I beseech you . Orthodoxus . Furthermore , inasmuch as this Doctrine of ours ( concerning the finall accomplishment of Sathan his power of actuall possession ) is so mightily maligned , and so preposterouslie impugned by some certaine persons professing the holie religion of God , it doth very liuely demonstrate to all the world the vnsuspected subtilties and wilie proceedings of that old Serpent the Diuell . Who ( at his first beginning of mischiefes ) hauing purposely imployed the externall ministerie of the subtilest beast , in the speedie subuersion of Adam and all his posteritie , and perceiuing there was euer since ( by the predeterminate purpose of God ) such a perpetuall enmitie betweene them and their seede , as he became vtterly without hope of vsing that selfesame meanes ( as before ) in any his mischieuous purposes against the persons and bodies of men , doth practise now a quite contrarie course , and the same also more dangerous then the other by many degrees . Namely , he endeuoureth eftsoones ( for the speedier and more effectuall corrupting of euery such sacred ordinance of God , as concernes especially the seruice of Saints ) to stirre vp in the Church not cruell persecutors , but some certaine professors of the selfesame societie . Men I meane , not only reputed precise in the world : but such ( for the most part ) as will not sticke forsooth ( in the pritching heate of their holie pride ) to say ( with skornefull disdaine ) to all others besides themselues , Stand apart , and come not neere vnto me , for I am holi●r then thou : notwithstanding they be ( for the most part ) the smoking wrath of Iehouah , and a fire that burneth all the day . These men for their outward shewes of sinceritie , being ( among many others ) in the least suspition of all concerning any sinister practises , and so ( in very deede ) the fittest instruments for the timely accomplishment of Sathan his pestilent purposes : therefore hee doth cunningly seduce their soules by one meanes or other , and so makes them eftsoones very fearefullie to fall into , and boldlie to broach some odde phantasticall conceipt of their owne proper braine , to the fearefull infecting of many poore soules before they beware . In this cunning course he began to worke first by our grandmother Euah , who ( being her selfe before very groslie bewitched by his wilie perswasions and holie pretences , and fobbed vp with a fond conceite of being like vnto God in the knowledge of good and euill ) became forthwith a very fit instrument to seduce and deceiue her owne husband , and so brought him and all his into a miserable experience ( indeede ) not of good , but of euill . And this Connie-catching course the Diuell hath successiuely continued from age to age vnto this present time , as the sacred scriptures themselues , and the ecclesiasticall histories do plainely record , if any desire to peruse the same . Neither doth this cunning conueyance of these his inueterate mischiefes stay here , or take vp themselues from any further proceeding , but ( euen also in this last age of the world ) he goeth still forwards with his legerdemaines , and iuggling sleights , procuring among our owne selues some certaine persons to spring vp from time to time , and to vtter many peruerse and pestilent points , of very purpose to draw disciples after them . That euen as Iacob and Esau ( being brethren by nature ) contended together in one and the selfesame wombe , to the deadlie griefe of Rebecca their mother : so surely the Diuell ( by these cunning deuises ) endeuoureth daylie to stirre vp among brethren by outward profession such an intestine strife in the true Church of Christ , and to hatch vp in the same such a secret viperous broode , as should ( like the fretting Gangrena ) deuoure and eate through the very bowels thereof before the danger it selfe be espied . A most lamentable experience concerning the infallible truth of that which we teach we may haue from the Anabaptists in Europe : from the Donatists in Affricke : from the Iesuites in Germanie , in Fraunce , and elsewhere : from the Familists , and Barrowists in England : from the fearefull seduction of Hacket , of Coppinger , of Arthington ; yea , and euen now ( at this present ) from the seducing Exorcists of euery condition . Euery of these ( howsoeuer they otherwaies pretend the good of the Church , and the credit of christian Religion ) haue bred a more dangerous scandal , and giuen a more deadlie wound to the happie proceeding of our holie Religion in deede , then if they had bin the professed and open aduersaries to the holie profession thereof . The dutifull consideration of these dangerous occurrents ( arising especially from Sathan his subtile proceedings ) should help to engraue in our hearts a deeper impression of that the Apostle his heauenly admonition : concerning the due triall of Spirits before , we do rashly beleeue their roauing reports . Yea , and the same doth further demonstrate to all the world , that ( howsoeuer the phantasticall crew may haplie impute a great follie vnto vs for these our painefull proceedings ) yet notwithstanding ( the premisses dulie considered ) the wise will confesse that we haue very iust cause to cry out with the blessed Apostle and say , Would to God you could suffer alittle our foolishnes : yea , and ( indeede ) do you suffer vs. Because we are iealous ouer you all with a godlie iealousie : endeuouring to prepare you for one husband , and to present you a pure virgin to Christ. Howbeit , we stand greatly in feare , least , as the Serpent beguiled Euah through her subtiltie , so your minds should be corrupt from the simplicitie that is in Christ. Physiologus . This vse ( I assure you ) is worthie of consideration : but proceed in the rest . Orthodoxus . Moreouer , in that the holy exercise of prayer and fasting is so stoutlie pretended to be a sole and onlie ordinary meane establisht by Christ , for the powerfull expelling of diuels without the help of any other besides : and that ( the saide meanes so obserued ) the spirits they shall and will vndoublie depart from the partie possessed . This serueth very fitlie to discouer vnto vs , another of Satan his cunning deuises . Who when hee cannot otherwaies wrest from out of our handes religious exercises , and other such sacred matters of God : namelie , the word , Sacraments , inuocation , prayer , & calling vpon God , with the rest of that kind : will then very carefullie bestirre his stumps , not onelie verie mischieuously to mislead mens minds and iudgements ( concerning those matters themselues ) by bearing them earnestly in hand , that there is essentiallie inherent in euerie of them , such an vnspeakeable operation , vertue or power , as of it selfe is able ( ex opere operato ) to effect many maruels : but he will labour withall ( if possiblie he may ) to miscarie euen the holiest & wisest men in their ordinarie practise of any the aforenamed exercises and matters of God. So as ( euen in the verie vse of the forenamed matters ) hee will cause them verie gros●ie to sinne : in hauing ( without any warrant at all from the word ) an idle conceit , that euen those very things themselues ( by some essentiall inherent vertue they wot not well what ) are able forthwith verie fullie to effect , whatsoeuer their phantasticall conceit shall fondlie affect or desire . And hereof it is , that the superstitious sort are so superstitiouslie caried away with an idle perswasion , that the fiue first verses of S. Iohns Gospell ( being written in virgin parchment , and fastened priuilie about the patients necke ) is not only a singular medicine for the falling sickenes , but a notable preseruatiue also against the power of infernall spirits . This makes them beleeue that the sixteenth verse of the fiftieth Psalme , being ( by the Exorcist himselfe very solemnely pronounced ouer an hollow kney , hauing in it the names of the parties suspected ) will vndoubtedlie discouer the suspected theefe . This beares them in hand , that the diuell may ( by no meanes ) endure to haue the sixt petition of the Lords prayer pronounced within his hearing : and that therefore it was why Sommers ( for his heart ) could not possiblie pronounce the same . Yea , this perswades them forsooth , that some texts of Scripture do onlie but serue to discouer the diuell ; and some others againe , to driue him very forciblie forth from the parties possessed . And that therefore it is , that the Exorcists both can and doe also ( as they say themselues ) so fitlie frame the very words of their mouthes , as best may serue to their present intended purpose : yea , and that in the dispossessing of Sommers , and at the onlie hearing of these words ( namelie , the spirit he cryed aloud , and rent him sore , and came out from the childe , and left him for dead ) the diuell hee not only rored exceedinglie , but ( which more is ) euen Sommers also himselfe , hee was forthwith enforced perforce , very liuely to act those selfesame seuerall matters , as they were then presentlie pronounced by Master Darel himselfe . As if forsooth there had been secretlie inclosed within the very frame of the Exorcists words : such a magicall force or enchauntment , as tended directlie ( by the onlie pronountiation thereof ) to the powerfull afflicting , and fearefull tormenting of diuels . Hence also it is , that the grosse headed papists doe so grosselie imagine a magicall force , in hoc est corpus meum : for the present transubstantiating of bread and wine , into the very naturall Body and Blood of Christ. Hence it is , that their Idolatrous masse is made a sacrifice propitiatorie for quicke and dead : and that therefore they haue their seuerall masses for seuerall matters . That the daily rehearsal of their Ladies Psalter : doth purchase to themselues the remission of sinnes . That the continuall saying of S. Bridgets Beades , commonlie called their fifteene Ooes : will ( for fifteene dayes before ) very directlie demonstrate vnto them , the very day and hower of their death . That the only pattring ouer of fiue pater nosters , with fifteene auies , and three creedes : is a penance satisfactorie for all their former faults . Brieflie from hence also it is , that the Exorcists of euerie condition doe make sole prayer and fasting ( ex opere operato ) their onlie effectuall meanes for the powerfull expelling of diuels : yea , and that M. Darel also himselfe , doth so confidentlie auouch the same to be the only meanes , for the speedie remouing of anie iudgement of God whatsoeuer . And that the holie exercise of prayer and fasting is made an ordinary medicine for euerie maladie : and the onelie salue for euerie sore . Whereby it commeth to passe that the most men ( neglecting all other meanes els for their good ) doe grieuouslie sinne in tempting the Lord : and ( which more is ) doe superstitiouslie prophane the holie exercise of prayer and fasting . And ( which is to be respected the most of all ) they doe thereby very strongly confirme the wisards of the world in their wicked opinions , concerning the supposed force of those their filthie sorceries and magicall inchauntments : bearing the the world in hand , that ( by the onlie meanes of their filthie charmes , their frame of words , their superstitious inuocations , and other their vnlawfull orisons ) they are able ( without any more adoe ) to amend whatsoeuer is amisse in man or beast . And hereof it is , that the ignorant sort ( beholding a man affected but onlie with melancholie ) are so stronglie conceited : that it is no phisicall meanes , but only the good words and prayers of learned men that must restore them againe to their perfect health . Lycanthropus . The truth of this vse , I my selfe haue proued long since in my proper experience : but proceede I beseech you . Orthodoxus . Againe , this Doctrine of ours ( so notablie discouering the prophanation of prayer and fasting , by Exorcists , by Diuel-driuers by Sorcerers , and such like superstitious persons ) it doth notablie lay open the inueterate malice of Satan , against any the publike meetings of the people of God. Who when ( by the Magistrates speciall appointment ) they haue iust occasion to assemble together at their sacred meetings , to make knowne , and to further thereby their humiliation and hartie repentance , in an hoped assurance of their reconciliation with God , by an holy obseruation of the publike exercises appointed thereto , are very sure to be dangerously assaulted therin , by the circumuenting sleights of the Diuell . Who will verie earnestly endeuour to deface and obscure the forenamed exercises , by stirring vp such persons for the performance thereof , as know not how to vndergo them aright , or which else doe but grossely abuse them to vnnecessarie and vainlie conceited purposes , yea euen vnto such as they were neuer ordained for . Namely , to driue foorth Diuels , ex opere operato : and to be the sole and onely meanes ( without any other besides ) for the timely remouing of any the heauie iudgements of God , of what kind soeuer . Yea , and this their pretended effectuall power for the powerfull expelling of Diuels , they ascribe not ( forsooth ) to the more materiall part of that the appointed worship of God ( namely to their feruent prayers ) which were more tolerable by many degrees : but they impute it rather to the very meanest among all the rest , I meane to their abstinence from meates and drinkes , which is but a bodily exercise , and such also as profits very little or nothing at all . Notwithstanding , these sillie poore soules , or rather these strongly seduced sots , they speake and esteeme of such superstitious fastings , as of a superexcellent and the most powerfull meanes of all other , to worke many wonders withall . Yea , and so this be ( in euery point ) performed according to the iust compasse of their idle conceit , though the parties themselues haue only but a bare historicall faith , which the very Diuels are endued withall : yet their said exercises they are vndoubtedly of force ( as themselues very fondly imagine ) not onely to remoue any temporarie iudgement , how heauie soeuer , but also to obtaine any temporall blessing at the hands of God. And whereunto tends this paltrie stuffe ( I beseech you ) but onely to bring the holie things of our God into publike reproch among the irreligious Atheists and godlesse crew ; who ( when they shall see them practised but only as cloakes to couer mens paltrie pretences , and to nousle vp the world in their hypocriticall practises ) will presently grow into scorning thereof . Yea , and ( which more is ) seeing these cunning seducers do so stoutely beare men in hand , that euen those verie outward worshippings ( albeit they proceede but from a bare historicall faith ) will worke such straunge and wonderfull things : what a dangerous blow doe they offer vnto all the sound reprehensions of the Prophets , Apostles , and all other the seruants of God , who vsed euermore very sharply to checke the people of God , for their onely relying on , and for resting themselus too much vpon those their externall exercises , when ( in the meane time ) they neglected a true sauing faith , with all other the vnfained fruits of repentance . Moreouer , this their idle conceit concerning the falsely supposed efficacie of sole prayer and fasting for the powerfull expelling of Diuels , what doth it else ( I beseech you ) but ioy the very hearts , and open the cauilling mouthes of all those our Iusticiaries and cunning Recusants , who remembring very well that ( in all our former preachings and writings ) we haue hitherto very mightily impugned , and flatly denied them the expected merits of those their voluntarie worships , and of all other their owne workes of what nature soeuer : shall yet now ( notwithstanding ) behold vs to chalenge the same to our selues , yea euen vnto the very meanest of al our exercises ; and those also not performed by the holie directions of a sanctified knowledge , but by the onely sudden fier-flash of a bare historicall faith , without any warrant at al from the spirit of God. And thus much for the present concerning those seuerall vses , which haue a more speciall relation to Satan himselfe . Philologus . Very well : and what are those other ( I pray you ) which more respectiuely apper●aine vnto men ? Orthodoxus . They are summarilie such as respect mens seuerall cariages , concerning those intricate and vnwonted occurrents , which in these our former discourses are handled at large . And these vses also they doe either generally appertaine to al : or they are more particularly befitting some speciall persons . Pneumatomachus . Which doe generally appertaine to all ? Orthodoxus . They are all those which do indefinitely belong to euerie condition of people , without any respect of their persons . And these vses also they are such as doe generally concerne either the seuerall points propounded at large : or the parties whatsoeuer perusing those points . Lycanthropus . We approue of your order . Begin therefore ( we pray you ) with the orderly declaration of such speciall vses , as haue speciall relation to any the seuerall points propounded . Orthodoxus . Content . First therefore in that we haue shewed at large , how the vnsearchable power of God ( concerning especially the promised seede ) was not onely ( in his eternall counsell ) very certainely established before all beginnings of time : but ( which more is ) the same also was correspondentlie promised , and performed in time , according to the predeterminate purpose of the eternall God. Surely the deliberate and serious consideration hereof , doth minister vnto vs a singular meditation , or rather a notable document concerning the stabilitie , and perpetuitie of any the sacred mysteries propounded vnto vs at large , in the sacred Scriptures . Wherein ( for the better confirmation of our faith in any other the eternall Decrees of God , propounded vnto vs in his vnchangeable word ) we haue deepely to consider and marke , what an immutable Coherence , methode or order , the Lord hath obserued from time to time : not onely in causing to be , but also in bringing to passe ( yea , euen in the fittest seasons of all ) his owne vnchangeable purposes , his hidden Decrees and Counsels , his admirable operations , and wonderfull actions , how impossible soeuer in nature ; yea , though neuer so absurd or obscure in humane reason . As for example , the Lord hauing ( in his eternall Counsell ) purposed before all times the manifestation of his glory by the work of his hands , did ( in his owne appointed time ) correspondently accomplish the same , by bringing light out of darkenesse , by causing something of nothing , and by producing of order , from out of palpable confusion : and all this , by the methodicall and orderly creation of things in heauen and in earth . The which worke of creation ( being in his owne eternall purpose before all times ) was in time ( you see ) very effectually performed . So likewise , the Lord hauing purposed ( from before all eternities ) to call out from the kingdome of confusion and darkenesse , such ● selected people ( for the further manisfestation of his glory on earth ) as should in a more special manner professe his holy religion : this said purpose ( being in his eternall Counsell determined before all times ) was in due time accomplished , by calling forth Abraham from his owne Countrey and kindred , and by raysing ( from out of his withered Loynes ) such an vnspeakable seede , as should surmount in number the Starres of heauen , promising them certainely the appointed Sauiour , and performing the said promise to them in due time . Againe , the Lord hauing eternally decreed , not onely to deliuer his said Church from the firie furnace of Aegypt , but also to plant the same in the promised Canaan : this his said purpose ( being before all beginning of time ) was correspondently accomplished foure hundred yeeres after : in that he caused the said Land to cast out the Amorites , and planted therein his owne inheritance . So likewise the Lord hauing ( from before all eternities ) determined with himselfe , to deliuer the children of Israell from that Aegyptian bondage , by the mediation and ministerie of Moses ; hee obserued the selfesame order also therein . For this his saide purpose being in himselfe from before all beginnings of time : was correspondentlie accomplished at his owne appointed time . And therefore ( accordingly as he had promised before vnto Abraham ) he sent Moses his seruant to accomplish the worke . Both by putting into his minde ( when he was fortie yeeres old ) to visite his brethren : and by confirming him also in that honorable calling fortie yeeres after ; partly , by an admirable order of appearing vnto him , and partly also by a miraculous manner of working by him . Thus then ( you see ) their said deliuerance ( being determined with God before all times ) it was accordingly promised and performed in time . And as before the Law written from the very first creation , the Lord obserued this method & order in the orderly manifestation of any his vnchangeable ordinances : so surely , both at , and after the giuing of the Law , there was in him no shadow of chaunge concerning that selfesame vnchaungeable course . For First , ( hauing determined with himselfe ( before all beginnings of time ) to establish the Morall Law , as a perpetuall rule of perfect obedience ) not onely he did ( in very fitte time ) make promise thereof to his people : but ( which more is ) after the full expiration of foure hundred and thirtie yeeres : ( I meane , at the very appointed season it selfe ) he did correspondently accomplish the same . Neither hath the Lord obserued such an orderly methode of working onely before , and at the giuing of the Law : but euer since then , he hath beene altogether one and the same in the orderly accomplishment of al his actions , as may plainly appeare in his orderly establishing and subuerting of the seuerall Monarkes , how mightie soeuer : in the seauentie yeeres captiuitie of Israell his people : in the birth and death of his onely Sonne : in the vniuersall establishment of his glorious Gospell : in Ierusalems finall destruction : in reiecting his owne people the Iewes , and in bringing the Gentiles into their roomes . And as in all these the precedent operations and actions : so likewise in the powerfull dispossessing of Satan , and in the finall determination of that his tyrannicall power of actuall possession , the Lord hath carefully obserued ( not onely in purposing , but also in promising and performing ) the selfesame order accordingly . For as the Lord before all beginnings of time , did purposely determine such a temporary iudgement , as a peculiar demonstration of the Deitie of his onely Sonne , and promised withall , the admirable conquering of the selfesame iudgement in that promised seede , which was actually to bruse the Serpents head : so hath his said Sonne correspondently accomplisht the same , by his death and resurrection , destroying through death , him that had power ouer death , that is to say , the Diuell . Yea , he hath spoyled Principalities and Powers , made such a shew of them openly , and so triumphed ouer them all in his Crosse : as we may boldly assure our selues of the finall accomplishment of that which our Sauiour affirmeth saying . Now is the iudgement of this world , now is the Prince of this world cast out , that is , his power of actuall possession is fully and finally determined . According to that his authenticall message ( else wher● ) vnto Herode saying : Behold , I cast out Diuels to day and tomorrow , and the third day I shall be perfected , or the third day , I will make an end of that businesse . The prem●sses therefore considered , there is no more reason to doubt of the finall determination of this one , then of any other the eternall Decrees of God whatsoeuer . For , seeing the Lord not onely purposed the finall determination of Satan his power of actuall possession from before all beginnings of time , but also very solemnely promised , and most powerfully effected the same in that promised seede which was actually to bruise the Serpents heade : who seeth not euen one and the selfesame methode , and order herein obserued , as in all other the forenamed purposes and determinations of our eternall God. And therefore , there is no more reason to denye the finall determination of this one , then of any other the like purposed operations of God : vnlesse we doe purposely entend to bring present confusion vpon the orderly actions of that only wise agent , who accomplisheth and ordereth all things in measure , in number , and waight . Physiologus . Very true as you say . And therefore let those men beware , who so constantly auouch the continuance of actuall possession now in these later dayes of the world . But proceede in the rest . Orthodoxus . Againe , this doctrine of ours ( deciphering so plainely vnto vs all those the deceiuable notions whatsoeuer , which more peculiarlie appertaine to this new-found trade of Diuillitie , with the seuerall points thereof ) it ministreth vnto vs a notable meditation , or rather a watchfull consideration concerning the very proper foundation of all those the common receiued opinions , fantasies , dreames or idle conceites , which runne all the world ouer , about the Diuels their essential assuming and transforming of bodies : their pretended apparitions in this or that essentiall forme : their absolute power for creating of substances : their essentiall possessions ; their supernaturall operations , with sundrie other such idle conceites . These their strange imaginations concerning Spirits and Diuels ( if we rightlie consider the same ) they arise not from any the infallible truths of the Lord , reuealed vnto vs in the sacred scriptures ; for then we might and ought boldly to imbrace them for truths , how absurd soeuer in humane reason : but they do rather proceede from the only imagination of mans idle braine . Who hauing their cogitations darkened through the ignorance that is naturallie in them , cannot possiblie be made to discerne aright of any such intricate matters . Yea , and they spring partly also from the corrupt customes of the world . For men receiuing such vntruthes from hand to hand ( as it were an inueterate lie by an auncient tradition ) do careleslie transferre the same from themselues to their owne posteritie , and the ages to come . And thus forsooth , an old doating custome hauing careleslie begotten many grosse and erroneous opinions concerning Spirits and Diuels , the world ( at this present ) is so vniuersally besotted bewitched , and possessed with these palpable fooleries , as they had rather to hold a manifest lye in their very right hand , then be brought from their former most fond conceites , and corrupt customes , to an vndoubted knowledge of the truth it selfe . For howsoeuer they may haplie pretend herein the holie Religion and feare of the Lord , they feare him not in deede and in truth , but do serue him only after the manner of former nations : yea , euen vnto this day they deale in these points , according to the old accustomed manner , and not after the ordinances , customes , lawes , and commaundements which the Lord commaunded the children of Iacob . They runne not ( for a true vnderstanding of these mysticall matters ) to the lawe and the testimonie , neither speake they at all according to this truth : but euery man speaketh herein according to the blind imagination of his owne ●oolish heart , and after the corrupt customes of the world itselfe , because there is in them no light of truth concerning these matters . And thus much in effect for those speciall vses which haue a more speciall relation to any the seuerall points propounded . Lycanthropus . Very well . Proceede now ( I pray you ) vnto those other vses which more specially concerne the parties themselues , perusing those seuerall points . Orthodoxus . With very good will. Wherin especially we haue to consider , that seeing the matters we handle at large concerning these seuerall points , are euery of them ( as you haue heard ) the infallible truthes of the Lord , and the same also most soundly confirmed by the very sway of sound reason , by the testimonie of fathers , and by the vndoubted auctoritie of the sacred Scriptures , notwithstanding ( any thing hitherto written or said to the contrarie ) this Doctrine therefore of ours it ministreth a most christian admodition to all ( especially the fauourits of this new-found diuillitie ) to beware how they do ouer-rashlie iudge or condemne any ( how contemptible soeuer in their ouer-weening conceits ) for Atheists , reuolters , formalists and irreligious persons , who either oppose themselues against , or ( at least ) do not fauour such phantasticall fooleries and fond conceites , as are lately broached abroade concerning these matters in question . Let men therefore beware how they doe ouer-rashly iudge , or condemne their brethren for these things , least haplie they be thought to oppose themselues not only against euident reason , and the approued testimonie of auncient Fathers , but also against the infallible truths of the sacred scriptures . Besides that , let them further consider , that they cannot so rashlie speake euill of , and condemne their brethren in these points : but necessarilie they must speake euill of the law , and condemne the law , and so make themselues no obseruers , but iudges ouer the law , forgetting that there is but one law-giuer and iudge , who alone is able to saue and destroy . Yea , and so much the rather should wise men be willinglie admonished to beware of euerie such rash and inconsiderate censuring of others : by how much they may easilie perceiue not onlie their corrupt inclination very prone thereto , but also the seuerall effects thereof to be very filthie and dangerous . That their corrupt inclination is very prone to such an vnchristian course , it is not to bee doubted for these following reasons . First , Satan himselfe ( being carried an end with an inueterate rage against humane societies ) hee endeuoureth nothing more earnestlie , then to make diuisions in the Church of Christ , and to cause among Christians such an vnchristian censuring of one another : that ( by such their inconsiderate courses ) he might make them more conformable to his own cursed nature , in accusing and condemning their brethren . Secondlie , the corruption of their owne heart ( which naturallie lusteth after euill things ) doth naturallie affect the godles gracing of themselues , by their vngodlie disgracing of others . Thirdlie , a proud and vaine-glorious conceit concerning their proper supposed excellencie , in comparison of all other besides themselues : doth easilie draw them vnto such an vnchristian course . Lastlie , their inueterate malice and enuie against other mens gifts , doth breed in them an inexorable disdaine , that any other but their own twinckling starres , should so much as peepe forth at all , within the circumference of their proudlie vsurped element . Neyther onlie the pronenes of this their corrupt inclination , but ( which more is ) the filthie and most daungerous effects which will vndoubtedlie follow thereof , should forciblie disswade their mindes from such an vncharitable censuring of others . For first , pretending an holie zeale of religion , and yet determining to too rashlie of others for but opposing themselues to any their preposterous & idle conceits : what other thing els doe they effect thereby , but an apparant discouerie of their owne cloaked hypocrisie ? Besides that , they doe thereby also , very vncharitably prouoke their poore brethren to anger against their persons : and so procure them to sinne . Thirdlie , they doe ( by those their inconsiderate courses ) very apparantlie discouer to all the world , that they are ( in effect ) no better then beastlie incarnate diuels : thus rashlie to accuse and condemne their poore brethren , for but onelie opposing themselues to anie their sensles opinions . Lastlie , by those their vncharitable censurings of others , they doe ( in the iust iudgement of God ) very iustlie procure to themselues the law of like . For what one good thing can they possiblie purchase thereby to themselues : or what other euent doth follow thereof , but a very iust occasion for others , to render and repay them their measure running ouer , pressed downe , and shaken together ? The premisses therefore duelie examined , and consideratlie wayed with the euen ballance of an holy discretion : wee doubt not but that this admonition of ours being giuen to the wise , will make them more wise , and verie warilie to consider how they inconsiderately rush vpon any those vncharitable censurings of others , or iudge rashlie of any man before the time : vntill the Lord come who will lighten things that are hid in darkenes , and make manifest the counsels of euery mans heart , that so euery one may haue his due praise , or dispraise from God. In the meane time therefore this one vse of ours may fitlie serue as a watchword for wise men , to make them beware how they doe eyther approue or disproue of any the published labours of other , in an onlie regard of the author himselfe : which argueth in euery of them very grosse and carnall affections . Yea , and it may in like manner very fully suffice to make them much more considerate how they doe entertaine ( hand ouer head ) the faith of our Lord Iesus Christ with respect of persons : which is vndoubtedlie a very preposterous kind of profession . Brieflie , it aduiseth better and worse to take diligent heede , that ( in their prouing of spirits , and trying of all things ) they doe onlie hold that which is good , and very conscionablie abstaine from all appearance of euill . Lycanthropus . Surely sir ( if a word be enough for a wise man ) this one vse may fullie suffice to admonish so many , as are not ouer wilfullie wed to the vnrulie sway of their corrupt inclination : but proceed in the rest . Orthodoxus . Again , in that the resplendent beames of this plaine truth which wee teach so liuely , and so notably laieth open to all the world the palpable and foggie clowdes of that their new-found trade of Diuillitie , which hitherto haue so dangerously dazeled the iudgements of men , together with all and euery the appurtenances appertaining thereto : who seeth not now how fitly and how forcibly the same admonisheth al men of euerie condition , to cease forthwith , and to take vp themselues in time , from being any further bewitched ( as in former seasons ) with such babling fooleries , as are broached abroad in those their vndutifull Pamphlets , and from being caried about any more , like children , by any those vaine & windie blasts , which ( like to vntimely births ) are so vainly vented foorth from their proud and insolent puffes . Namely , the Diuels their supposed absolute power to worke what they lust : their pretended essentiall possessions : their imagined assumings and transformings of what bodies they please at their pleasure : their falsely conceited facultie for the creating of substances : their dreamed dispossessions , by an established ordinarie meanes of prayer and fasting , as by themselues is fondly imagined , with sundrie such other supposals besides . All these their vnwritten verities , or rather their vnwarranted trifling toyes , as they haue bin hitherto receiued ( hand ouer head ) among the irreligious and prophane of the world , with no l●sse admiration forsooth , then if they had been the Alcoranean Oracles of Mahomet himselfe : so are they ( alas ) at this present , to too readily entertained with many ( of no small accompt in the Church ) as the infallible truths of the eternall God. Howbeit , the same ( being once equallie waied and wisely examined , according to the very touchstone of truth : they will ( notwithstanding any the supposed sway of their bookes ) appeare to be no better in effect than old wiues fables ; then the Legerdemaines of cunning Imposters ; and the cousoning sleights of some Popish priests , as hath beene proued at large . The premisses therefore considered , let the authors or fauourers of those published Pamphlets , endeuour what they possiblie may , to support and vphold those fondly conceited fooleries , in their former account with the people of God : they will ( notwithstanding ) very shortly vanish away like snow in the Sunne , & be deemed no better in effect , then Hobgoblings , Bugboies , Night-sprites , or Fairies , to make the yoong children afraid with their supposed shadowes , while the aged ones in Christ doe take their comfortable rest , in an assured confidence , concerning the ouerruling power and prouidence of Iehouah himselfe . And thus much in effect for those seuerall vses which doe generally appertaine to all men . Pneumatomachus . They are all singular vses no doubt . But proceede now ( I beseech you ) to the putting downe also of such as are more particularly befitting some speciall persons . Orthodoxus . With very good will. Wherein we haue first to consider , that the seuerall vses more particularly befitting some speciall persons , they are summarily of two sorts . Namely , either such only as concerne the affectors of that new-found Diuillitie : or else such also as respect the mislikers thereof . Lycanthropus . What are those vses ( I pray you ) which more speciallie concerne the affectors thereof ? Orthodoxus . They are summarily such as doe purposely tend to the timely informing , either of the authors themselues , or of any their fauourits . Philologus . Declare first ( I pray you ) those seuerall vses , which more particularly respect the authors themselues . Orthodoxus . Content . Wherein wee haue first to consider , that for so much as all those the former conceits , which Exorcistes hath broached abroad , concerning these matters in question , are euery of them vndoubtedly such , as ( notwithstanding any his glorious pretences ) doe not onely not bring any one benefit to the Church in generall , or to any the particular members thereof : but doe rather tend couertly to the timely support of his owne priuate purposes , without hauing relation to publike good ; nay rather to the vntimely procuring of many publike and priuate mischiefes . The consideration hereof may serue to discouer those secret plots and vnder-hand practises , which our miracle-mongers ( of what condition soeuer ) doe mutually obserue among themselues with one harmonicall consent and course . For they all ( in the very first progresse of any their plotted proceedings ) doe primarily propound to themselues such purposed proiects , as they ( notwithstanding any their outward iollie pretences ) doe cunningly prosecute , and eftsoones accomplish , by the secret meanes of many their vnder-hand practises , and iuggling sleights of legerdemaine : yea and this also with such a slie and nimble conueiance , as a man would hardly imagine , that not any other but May-butter it selfe could possiblie melt in their mouthes . For these cunning practitioners , as they haue euermore had an insatiable thirst to the filthie pleasures and pelfe of the world , as to the onely true obiects of their hearts desire , and the very purposed proiects which they principally propound to themselues in any their vnder-hand practises , though they falsely make shew of a quite contrarie end , in all outward appearance : so haue they their sundrie deuices to further their said enterprise , and to accomplish effectually that their primarie pretended purpose , wherein also they are resolutelie bent , notwithstanding any crossing occurrents ; although yet with as little suspition as they possiblie may . And therefore in the very first progresse of those their proceedings , they solemnely pretend the glorie of God , the gracing of sundrie his sacred ordinances , and the singular great good of his Church . Namely , either an approbation of the real presence of Christ in their Masse , or a confirmation of publike fasts in those their solemne meetings : or a perpetuall establishment of the worship of Saints , of Purgatorie , of Masses , of Trentals , of Dirges , of praying for the dead , of plodding on Pilgrimage , with tenne thousand such other deuices . Howbeit ( notwithstanding these wonderfull sturres ) if wee more prouidently respect the full period of those their proceedings , wee may plainly perceiue that their primarie propounded pleasures and profits ( which they hourely expect as an ordinarie interest , successiuely arising from such coloured courses ) they are that quickening spirit which only affoordeth life and motion to those their entended actions : yea , and that onely preexisting efficient which giues an essentiall forme to all their purposes , and without which their vnder-hand practises would become an vntimely birth , would quickly vanish away of themselues , and forthwith come vnto nothing . Neither only these their lewd plots and practises are apparantly laid open : but the fearefull effects also of such counterfeit pranckes , they are ( by the consideration hereof ) verie plainly discouered . For who seeth not how opposite the same is to the eternall purpose of God concerning the actual brusing of the Serpents head : how derogatorious to the supereminent dignitie and power of Christ , for the finall determination of Satan his power of possession : how iniurious vnto the certaine established truth of the Gospell , in that it reuiueth the miraculous confirmation thereof afresh : how hurtfull to the Church of Christ , by breeding therein such vnnecessarie and fruitlesse garboyles : how grieuous to the godly , in procuring such an horrible prophanation of prayer and fasting , vnder an holie pretence of doing great good to the Church : how scandalous to the weake , in making them doubt whether the Gospell bee yet fully confirmed by miracles : how offensiue to Athei●●s , in causing them to skorne the holie things of God , so odly prophaned : how gratefull an enterprise to Antichrist , in that it puts vpon the true spouse of Christ the proper badge of his whorish strumpet : how dangerous to all men , by drawing them thereby into many idle conceits , and needlesse troubles : and lastly , how acceptable a seruice it is to the Diuell and his Angels , in that it erecteth and holdeth vp their kingdome afresh , by bearing the world in hand , that Spirits and Diuels haue such an essentiall inherencie in the bodies of men , as cannot bee helped without fasting and prayer , when there is no such matter at all ; but only the bare imaginations of idle braines , and the deluding deuices of such cunning Impostors , as accompt worldly gaine the greatest godlinesse , and thereunto also doe hourely applie all their purposed plots and predetermined practises , as experience in euery age of the world hath made it apparantly euident . Lycanthropus . This vse ( I assure you ) it serueth for singular purposes : but proceede in the rest I beseech you . Orthodoxus . Moreouer , it being ( by these our precedent discourses ) apparantly made knowen to all the world , that the very Authours themselues of any such vnderhand practises , haue ( in euery age ) been fearefully disgraced by the all seeing God : sharply censured by godly Superiours : greatly disliked of all the Religious : perpetually impugned by the most iudiciall sort : miserably scorned among the secure and godlesse Atheists : yea , and euen generally condemned of one and other : this should sufficiently enforme the late spronge plotters , and dayly deuisers of euery such new found senselesse Diuillitie , concerning the vndoubted vanitie of euery such vaine inuention : yea , and it should make them withall to be mightily amazed , and to tremble exceedingly at the vnsearchable iudgements of God , concerning such subtill Impostors , as seeke to seduce the world by any their vnder-hand shifts . Who , notwithstanding they be neuer so outwardly holy in those their plotted pretences : yet , when they shall once but dare to enterprise the vnorderly mannaging of any such slie and cunning conueyances without an authenticall warrant from the word of the Lord : they doe thereby not onely procure the mightie Iehouah to bring their Legerdemaines to light , but ( which more is ) they doe also ( to any one of sounde iudgement ) so euidently bewray their palpable follie , and so apparantly lay open their owne weakenesse , concerning the necessary support of their languishing cause , as euen the very best affected towards their proceedings ( being especiallie iudiciall persons , & such also as are not too much ouercome , and too preposterouslie carried with partiall conceites ) may easily be ledde , to thinke that the very Authors themselues doe but struggle against their enlightened iudgements ; not vnlike vnto those , who ( making shipwracke of conscience ) haue fearefully forsaken their former synceritie , and soundnesse of faith . And this in effect , for those seuerall vses , which more particularly respect the Authours themselues . Pneumatomachus . Very well . But proceede now ( I pray you ) to those other vses , which more specially concerne their vnderhand fauourits . Orthodoxus . With all my hart . Wherein we haue first to consider , that seeing ( howsoeuer the cunning Impostors of euery age haue , like Iannes and Iambres , euen openly encountered with the sound ministerie of Moses ) their deceiueable signes and lying wonders could neuer possiblie stand against the ineuitable force of the word , but ( like to the AEgyptian sorcerers roddes ) haue been euermore deuoured by Aaron his rodde : this therefore may fitly serue to admonish to the full , our vnderhand fauourits of euery such newfound Diuillitie , that ( now at length ) they beware how they doe hereafter receiue the holy word of the Lord , in an onely respect of persons , which is the ordinarie vsage of carnall professors . Least , as Simon Magus , along time Sam●ria●ith ●ith his seducing sorceries : so their mindes alas , should ( by some serpentine subtiltie ) be drawen at vnwares from that holy simplicitie which is in Christ. Yea , and this should admonish them further , that in these and all other like intricate causes , they receiue not ( hand ouer head ) whatsoeuer is disorderly printed or vnderhand broached by those , whom they partially fauour with a personall respect : but that they would rather haue speedie recourse to the Law and the testimonies , and search there ( with the good men of Berrea ) whether they doe proportionably speake or write according to the infallible truth thereof , which they will vndoubtedly doe if there be in them any true light at all . Because ( being otherwise , either too partiall towards those whom they fondly affect , or too preiudicate at least towards such , as soundly impugne their proceedings ) they should shew themselues to haue no loue of the truth , for the only truths sake : and therefore no maruell though they be purposelie subiected to strong illusions , and euen desperately giuen ouer to entertaine vntruthes , falshoods , and lies , to their further peruerting , and the fearefull hazarding of their hoped saluation . Philologus . The Lord graunt , that this vse may become no lesse profitable , then we see it expedient for euery condition of people : but proceede in the rest . Orthodoxus . Moreouer , sith the fearefull inconueniences ensuing such Legerdemaines , are diuersly dangerous concerning the glorie of God , and the good estate of his Church here on earth : this therefore should throughly aduise the vnderhand fauourits of any such newfound Diuillitie , to beware how ( either by company , conference , continuance , or any their vnderhand maintenance ) they doe couertly vphold such cunning Impostors in any their counterfeite courses more especially concerning those idle conceites which haue so vndutifully , and so disordredly been broached abroad by their Bookes . Least they be otherwise very iustly adiudged to iustle against the glory of God : to vndermine the supereminent dignitie of Iesus Christ : to enlarge that temporarie power of the Diuell , which Christ hath long since restrained for euer : to weaken the certaintie of faith , respecting especially those particular promises , which the Almightie hath made concerning our full deliuerance in Iesus Christ : yea and ( which more is ) to countenance a confused disorder , against her Maiesties established Lawes and orders . And this in effect , for those seuerall vses which onely concerne the inconsiderate affectors of this newfound Diuillitie . Lycanthropus . Proceed now I beseech you to some such seuerall vses , as may more especiallie respect the mislikers thereof . Orthodoxus . With very good will. Wherein also wee haue to consider that al those the following vses , they are here to be put downe in a double respect . Namelie in an especiall respect of publike or priuate persons . Lycanthropus . A very plaine order : and therefore I pray you proceede first to the timelie vnfolding of those sundrie vses , which more especiallie concerne the publike persons . Orthodoxus . Content . Wherein especiallie you haue to consider , that the seuerall vses respecting publike persons , they are such as haue a more speciall relation to their publike places and callings . And these publike persons are also twofold , namely , eyther the ciuill magistrates , or the ecclesiasticall ministers . Philologus . Vnfold those vses first I beseech you , which more especiallie concerne the ciuill magistrates . Orthodoxus . With very good will. Wherein we haue first to consider , that seeing so many and such daungerous mischiefes doe daylie proceed from the vnderhand practises and legerdemaines of cunning impostors , as in our seuerall discourses hath beene handled at large : this therefore may fitlie serue for the further enlightning of all in authoritie : concerning especiallie their orderlie esteemings and iudgings about any the like occurrents , which may haplie hereafter be brought into their open consistories , or before any their iudiciall thrones . And this moreouer may giue them accordingly some further inckling , how to proceed against the persons of any ( how holie soeuer in shew ) that shall once but dare to maintaine such idle conceits to the high dishonour of God , and the daylie incumbrance of Christes Church . Yea , and ( which more is ) we doubt not at all but that these poore labours of ours ( how loathsome soeuer in the eyes of the scornefull ) they daylie doe , and will vndoubtedlie take so much more deepe impression in the honourable hearts of all holie superiours : by how much they may now plainely perceiue in experience , that ( partly for want of looking into with the soundest iudgement , and partlie also for not proceeding against such grosse malefactors , with some sharper censure accordinglie ) such straunge and vnwonted occurrents doe eftsoones become very intricate , obscure and doubtfull , and procure withall manie perillous and incurable conceits among the simpler sort . Pneumatomachus . A very excellent vse : but proceed in the rest . Orthodoxus . Againe , in that the outragious flames of this wild-fire , which at the very first beginning of all so vniuersallie and so fearefullie ouerspread it selfe , are now so quietlie calmed by the cooling streames of iustice , so forciblie suppressing the same : this tendeth very notablie ( you see ) to the singular commendation of those our superiours , who so timely tooke notice of , so seriouslie enquired into , so iudiciallie proceeded against , and with such holie perseuerance persisted constantlie in the necessarie restraint , and timelie stoppage of all those outragious courses , which the busie headed broachers of such idle conceits , were so vndutifullie entred into , by the onlie instigation of their owne itching humour , without eyther due regard to the glorie of God , or any respect of the Churches good . Yea , and ( which more is ) the magistrates singular care is so much the more highlie commended , by how much an vrgent necessitie ( in this erronious and reeling age of the world ) required the same at their hands . Wherein euery odde companion doth boldlie take libertie to fansie whatsoeuer him liketh ; penneth and printeth whatsoeuer he pleaseth ; and broacheth and buyeth whatsoeuer his itching humour affecteth : though neuer so opposite to our holy established religion , neuer so contrarie to her Maiesties lawfull proceedings , neuer so absurd and vnsound in it selfe , or neuer so daungerously entendeth the Churches hurt : yea , & al this , as though there were no king at all in Israel , Besides all this , the magistrates their deserued commendation ( concerning the timelie supprssing of these vntimelie occurrents ) doth breake forth ( like the Sunne in his strength ) more especiallie in this , that they also ( respecting especiallie that speciall charge which Christ Iesus by an holie adiuration imposeth vpon them thus : Take to vs the foxes , the little foxes which destroy the vines ; for our vines haue small grapes , haue ( notwithstanding all humane frailties ) continued an inuincible courage against so manie strong meanes which were hourely vsed vnto them , in the onely behalfe of the parties offending : yea , and that also by the often importunities of sundrie solicitours of very good worth and place . Who euerie of them ( from out of their approued loue to good men , & good causes no doubt ) were so earnest that way , as it is to be wondred that the Magistrates christian courage was not vtterlie quailed , or something calmed at least . Which would vndoubtedlie haue come to passe : had they not ( with a single eye ) respected their duties enioyned them in the word , the sundrie examples of sundrie good gouernours before them , and their singular care for the Churches peace . And this in effect , for those seueral vses , which more especially concerne the ciuill magistrates . Lycanthropus . Declare now some such other vses I pray you , as may haue a more speciall relation to the ecclesiasticall ministers . Orthodoxus . With very good will. Wherein we haue first to consider , that seeing there haue beene and shall be to the end of the world , some such cunning seducers and cogging companions , as not onlie will cry out , loe here is Christ , loe there is Christ , but shall moreouer be able to effect manie lying signes and wonders in all deceiueablenes of vnrighteousnes , among such especiallie as receiue not the loue of the truth : this therefore verie fitlie giueth the checke to those the pillars of truth in this secure and selfeliking age . Who partlie for feare of foregoing their good reputation among the preciser sort , as they commonlie call them , partlie in an onely doubt of vndergoing some displeasure with the higher powers , and partlie for feare of endaungering their proper estate in the smallest degree , can at no hand be drawen eyther by penne , or by preaching , or by publike conference to confirme that infallible truth , which ( in their hearts ) they affirme concerning these vnwonted occurents . Yea , and ( which more is ) howsoeuer they pretend to be implicatiuely infolded within that absolute number of wisedoms seauen pillars ; yet may they at no hand be procured to support this necessarie building of wisedome , so farre forth especiallie as their proper titles import : but are otherwaies willing enough that some other besides themselues should beare the whole burden , and very well contented that any ( so he haue but a seeming shew , though no shewing substance at all ) should passe smoothlie away with his errour , to the intolerable preiudice of the truth it selfe ; the irrecouerable poysoning of manie poore people ; and the fearefull hazarding of their owne proper soules . Pneumatomachus . A vse worthie of obseruation : but proceed in the rest . Orthodoxus . Moreouer , in that so many grosse and palpable absurdities do not only arise from this new-found Diuillitie ( as hath bin declared at large ) but which more is , do couertlie trudge vp and downe from hand to hand , and are too careleslie entertained among the simpler sort , as necessarie , fruitfull , and most currant conceits , to the intolerable scandalizing of manie , the high dishonor of God , the vndoubted preiudice of that supereminent power of Iesus Christ ouer Spirits and Diuels , to the palpable obscuring of such speciall promises as more especially concerne those speciall points , to the fearefull prophanation of prayer and fasting , to the dredful endaungering of the poore people of God , to the needles confirmations of popish adiurations , Exorcizings , and coniurings of Spirits and Diuels , to the dayly propagation of atheisme , epicurisme , and irreligious opinions among the prophaner sort . This therefore may something make knowne to the true Ministers of Christ , how necessarily it appertaines to euery of them in their seuerall stations , to stirre vp the gifts that are gratiously bestowed vpon them , to take the Lords part in these holie truths , to fight together in one faith of the Gospell , to teach holesome doctrine , and to stop the mouthes of all the gainesayers how holie soeuer in any their outward pretences . Yea , and albeit they haue heretofore too inconsiderately affected the persons of some in an only conceit of their inherent holines , yet whensoeuer they shall hereafter perceiue any to arise among themselues , which purposely speake peruerse things to draw disciples after them ; that then ( laying aside all carnall respects ) they be forthwith taken vp with an holie consideration of their owne proper places , their callings , their titles , the condition of the times , the gadding affections of people , this itching age of the world , the approching day of the Lord , their conscionable care towards God , to his Church , to their owne soules , and more especially to that people of the Lord which peculiarly dependeth vpon them . And that also ( in an only respect of these the precedent cōsiderations ) they do forthwith make apparantly known to all the world their proper abilitie , their valour , and courage in defending the truth , and in conuincing the aduersaries thereof , of what cōdition soeuer . That by such a conscionable course they may truly declare themselues to be men sanctified and prepared for the seruice of the Lord , yea and such also as can do nothing against the truth , but for the truth : notwithstanding any the sinister perswasions of men , or the carnall respects of this bewitching world . And this in effect ●●r those seuerall vses which more especially concerne the publike mislikers of this new-found Diuillitie . Lycanthropus . Very well . Proceede now ( I beseech you ) to the timely vnfolding of some such speciall vses , as haue a more speciall relation to the priuate mislikers . Orthodoxus . With all my hart . Wherein we haue first to consider , that seeing the ●ound truth of this doctrine we teach , hath ( in euery age of the world ) bin so mightily vndermined by Sathan himselfe , and so dangerously darkened by such seducing companions , as ( accompting glorie or gaine the greatest godlines ) do endeuour to withhold the veritie it selfe in vnrighteousnes , and to turne the manifest truth of God into a mysticall lye . This therefore , it tendeth very notably ( you see ) to the timely commendation and comfort of all such sound harted Christians , as ( notwithstanding these encountring occurrents ) are not lightly carried about with euery vaine blast of deceiueable doctrines , from the sinceritie and soundnes of that sacred faith , which they firmely hold in Iesus Christ : but do rather very circumspectlie watch , most couragiouslie stand fast in the faith , to too valiantly quite themselues like valorous souldiers ; are vnconquerablie strong against principalities and powers , against the worldly gouernours , euen the princes of the darkenes of this world , against spirituall wickednesses in the high place : yea and ( which more is ) do euen fight together in one faith of the Gospell , not fearing the outragious force of their aduersaries how many or how mightie soeuer , which is vndoubtedly vnto their aduersaries a token of perdition , but vnto them a signe of saluation , and that also of God. Surely such their sound persisting in the puritie of faith , as it argueth no small measure of grace : so doth it freelie afoord thē a singular meditation of spirituall comfort , so oft as they ( in the middest of this reeling and wauering world ) be soundly touched with the due consideration of that their setled constancie . For consider I beseech you and tell me directly , what persons they were that were freed from those the bewitching Inchantments , wherewith Pharaoh and the Egyptians were so grosly deluded : but only the true Israell of God ? Againe , who are they that do considerately foresee those seducing practises of such miracle-mongers , as giue men a signe or a wonder to draw them from God : but they who do circumspectlie respect the purpose of Iehouah in sending such seducers among thē , which is only to ●ound and to try their sincere and faithfull cleauing to him with all their harts ? Againe , who were they that discerned the lying spirit in the mouth of Baall his prophets : but those only seuen thousand whome the Lord ( in mercie ) had elected to himselfe , and called to the sincere profession of his holie name ? Againe , who are they that discouer those the deceiueable sounds and signes of such counterfeit Christs as cry out and say , Lo here is Christ , Lo there is Christ : but only those saued ones , who ( hauing receiued his cognizance ) do heare only his voyce , and follow him whether soeuer he goeth ? Againe , what were they that escaped the bewitching snares of Simon Magus , very pestilentlie termed the great power of God : but such only as gaue an attentiue regard to the preaching of Phillip , and faithfullie entertained his powerfull miracles ? Againe , who had an immunitie from those satanicall inticements of Elymas the sorcerer , who mightily withstood the preaching of Paule , and seducingly sought to turne Sergius Paulus away from the faith : but only those prudent deputies , and those prouident people , who ( conscionablie conuersing with Paule and Barnabas ) do desire to be soundly instructed in the word of God. Againe , who are mercifully deliuered from the deluding enchantments of such schismaticall teachers , as draw men into factious courses : but they only that receiue not the word with respect of persons ? Againe , who are they that are sincerely preserued and cheerefullie presented chast virgins to Christ : but such onely as are not seduced with serpentine sleights , but can and doe prouidently perceiue the legerdemaines of those cunnicatching companions , who cunningly transforme themselues as if they were the Apostles of Christ ? Againe , who are they that are not spiritually entrapped with the deceiueable signes and wo●ders , which the second Beast hath power to worke vpon earth : but such onely as ( being wise to number the name of the Beast ) haue their own names assuredly written in the booke of life ? Thus then these holie mislikers of this new found Diuillitie ( who accompt the faith of miracles to be but rash and vncertaine ) they plainly perceiue ( by all the premisses ) their happie condition in Iesus Christ : and may assuredly comfort their soules in this their immoueable constancie , notwithstanding the daily contemplation of such strange signes and wonders , as ( if it were possible ) are able to deceiue the verie elect . Peuumatomachus . This sir ( I assure you ) is a comfortable vse : but proceed in the rest I beseech you . Orthodoxus . Moreouer , in that the holie mislikers of this new found trade of Diuillitie , haue found themselues ( notwithstanding Satan his sundrie sleights of legerdemaine ) to remaine sincerely and immutably constant in their holy profession : surely the timely consideratiō of this so singular a mercie in Iesus Christ , should stirre vp their hearts vnto a dutifull thankfulnes to God for the same : Yea , and it should make them to testifie such speciall fauour , both in labouring earnestly the hoped saluation of the rest of their brethren ; by hauing a mutuall compassion vpon some , and other some againe by sauing with feare , in pulling them violently from out of the fire . That being by this meanes recouered , they may conscionablie confesse their holie conuersion , and therewithall be brought not only to present all those their vnpriuiledged bookes ( concerning this curious craft ) to the publike Magistrate , to bee sacrificed forthwith in the fire : but also euen ioyntly and couragiously to encounter with Satan himselfe , or any his Serpentine ymps , for the speedie suppressing of all such seducing courses , as our miracle-mongers doe hourely imagine , and ( with flattering speeches ) doe purposely plot to deceiue the hearts of the simple . Briefly , let them vndoubtedly assure themselues , that by such an happie conuersion of these their poore seduced brethren , thus straggling aside from the way , they shall not onlie saue a soule , and couer the multitude of sinnes : but ( which more is ) they may ( in hauing this learning , and in knowing the deepnes of Satan concerning these mysticall matters ) very assuredly expect ( with patience ) their happie coronation with Christ in the celestiall throne . And thus much in effect for the holie vses of this doctrine , whether they concerne the Lord himselfe , or his creatures . Lycanthropus . These vses they are euery way so pertinent , and so consonant to the substance of the doctrine it selfe , as none but the headie and obstinate ( who hauing with a setled pertinacie euen secretly and finally deuoted themselues to their selfe-conceit ) will any waies mislike or impugne the same . But what saith Exorcistes vnto them ? Exorcistes . I neither could , nor would willingly be opposite to them , especially if the Doctrine it selfe , from whence they are drawne , were so currantly sound , as Master Orthodoxus and the rest would beare me in hand . Howbeit ( notwithstanding any thing hitherto heard ) I am , and must still be in the selfe same opinion I was in at the first . For if none ( in these daies ) be essentially possessed of Satan , do tel me ( I pray you ) how we are to esteeme of such extraordinarie actions or passions , as do eftsoones befall to sundrie distressed persons ? Orthodoxus . I will simplie tell you what my owne selfe suppose them to be , and how also I would haue your selfe and all others accompt of such accidents . First , such extraordinarie and vnwonted occurrents may eftsoones appeare , and be practised by meere cousoning collusions , and craftie conueiances of legerdemaine . Yea , and these counterfeite actions or passions may also bee broached , either by the only pretended Demoniake himselfe ( as did the dissembling caitife , who cousoned that reuerend father Master Fox ) without the assistance of any other besides : or else such extraordinarie actions they may be effected by the ioynt assistance , helpe and direction of some craftie confederate , conioyned with that the aforesaid pretended Demoniake , in the couert dispatch of those his counterfeit prankes . Of this kinde of Demoniakes , the world hath been successiuely pestered in euery age since the Primitiue Church : and therefore no wonder at all though now ( in these daies ) some certaine persons should likewise depart from the faith , giuing heede to spirits of error , and to doctrines of Diuels . Sometimes againe the pretended Demoniake may ( in deed and in truth ) be easily drawen to beleeue that he is ( without doubt ) essentially possessed of Satan , when there is no such matter at all , he hauing onely ( at vnwares to himselfe ) and by some paltrie Priest or cunning Impostor ) beene before verie grosly abused ; partly by Patheticall and circumuenting perswasions , and partly also by some intoxicated perfume , some filthie confection or potion . The which bewitching sorceries doe so strangely disorder the poore Patients body , his minde it selfe with all the powers and faculties concerning them both : as ( for the present ) the very beholders themselues are easily perswaded ( with the people of Samaria ) to beleeue that the partie ( in deed ) is essentially possessed . Yea and ( which more is ) the very Exorcist himselfe ( who pretendeth and vndertaketh the supposed dispossession of this newly supposed Demoniake ) he may also very easily beare the beholders in hand , that he is vndoubtedly some mightie Magnifico in this new-found trade of Diuillitie , and make them thus to crie out frō the least to the most ; Doubtlesse this man is the great power of God. Of this kind of Demoniakes , as also of that the intoxicated potion it selfe : the Iesuiticall Exorcists ( in their Exorcising pamphlets ) they affoord vs sundry examples . Thirdly these extraordinarie and vnwonted occurrents , they may and doe also eftsoones arise from meere naturall causes , namely , from Mania , from Melancholy , from Lunacy , from Furie , from the Phrensie , from the Epilepsie , from the Mother , from Conuulsions , obstructions , and sundry such other vnnaturall accidents , as we haue eftsoones declared in our former discourses . By the vnwontednes and efficacie of which vnnaturall infirmities , the minde it selfe ( being mightily disordered before by meanes of the Phantasie ) doth easily resolue that some extraordinarie operations of Satan doe mightilie distemper his natural constitution , and strangely afflict the same in euery part . Of this kind of extraordinarie actions or passions very many but lately departed this life , and many yet liuing haue oftentimes had an experience : yea and the best vse you may possibly make of all those your eight supposed Demoniakes ( more especially of your newly pretended Patients sprong vp in Cheshire of late ) is only this . Namely , that the excesse of melancholy , or some other disordered humour , did ( for the present ) disorder their bodies , according to the approued iudgement of learned Physitions , concerning especially the boye at Northwitch . Lastly , the Diuell ( being alwaies desirous to worke ( among the deare children of God ) the greatest disturbance that may be , and finding withall some such lewd disposed person as is naturally enclined to all manner of knaueries ) he taketh the oportunitie of so fit a subiect , and worketh so cunningly vpon the corruption of that lewd persons nature , as the partie himselfe is easily brought to beleeue , and to beare others also in hand , that he is ( in deede and in truth ) essentially possessed of Satan . Yea , and ( which more is ) the said vngratious body ( partly for gaine , partly for glory , and partly also in an affected desire to be deemed terrible to others about him ) he doth from thence forth very willingly endeuour himselfe to speake and to act some such strange and vnwonted acts , as the like were neuer espied in him before . By which his villanous practises , the silly beholders ( surprised before with an inueterate opinion of Demoniacall possessions ) are easily brought to intertaine for infallible truth , that the partie is ( in deed ) essentiallie possessed with some Spirit or Diuell . Of this kinde of Demoniakes , we haue often experience in euery age : and the cousoning of good Master Foxe doth plainely confirme . By the premisses then you may plainely perceiue , that the supposed strange actions or passions , in any such falslie pretended Demoniakes , they may , and are also eftsoones effected without any supernaturall power of a Diuell : and therefore you neede not so easilie be ledde to conceiue of those matters in such sort as you doe , but ought rather to examine the causes themselues with the sundrie occasions and seuerall circumstances of persons , of times , and of places with other occurrents : that thereby you may more soundly be able to determine thereof . Lycanthropus . Surely sir ( these Cautions and considerations being duely obserued ) there could not possibly be such contrarietie of opinions concerning these matters , as now are rashly broached abroad to the intolerable disturbance of the Peace of the Church . But what saith Exorcistes to all these matters ? Exorcistes . I say and hold ( as before ) that there are essentiall possessions of Spirits and Diuels in these daies of the Gospell : and that sole prayer and fasting is a perpetuall ordinance established by Christ , for the powerfull expelling of Spirits and Diuels to the ende of the world . Physiologus . Master Orthodoxus , our endeuour to do the man good , I perceiue is vtterly lost . And therfore , I deeme it a very direct and conuenient course to extract a summarie of all our precedent discourses into seuerall Questions : that so the matter it selfe ( being vniuersally looked into ) it may in some better order of conference be either soundly answered , or syncerely yeelded vnto . Orthodoxus . I like very well of your motion , and will therefore accordingly put downe the seuerall Questions in this following order . 1 Whether now ( in this last age of the world ) there be essentiall possessions and dispossessions of Diuels ? 2 Whether sole Prayer and Fasting be an vndoubted true ordinance of Christ , for the powerfull expelling of Diuels to the ende of the world ? 3 Whether ( if any be truely dispossessed by sole prayer and fasting ) that selfesame dispossession be not indeed a miraculous worke ? 4 Whether the working of miracles be yet still in vse in these daies of the Gospell ? Behold Exorcistes ? these Questions ( you see ) they fully containe the whole scope of our conference : doe take them therefore to your fauourits , that they and your selfe may more soundly consider vpon them . Exorcistes . Your questions sir , they haue been viewed , and reuiewed , by a graue and reuerend Preacher , who saith they be friuolous , vnworthie the consideration of any , and such as hee scorned to answere . Orthodoxus . If the man be so graue and so reuerend as you beare vs in hand : we wonder he would euer affoord an answere so answerles . For ( howsoeuer his Seraphicall skill had soared at too loftie a pitch to stoope to a flie ) yet surelie we expected better measure from the man , in an onelie regard of his grauitie . Howbeit , consider by the way what a deadlie blow his answerelesse answere doth giue to whatsoeuer you hold ? Namelie , that his and your owne opinion ( concerning these matters ) it is but a friuolous opinion vnworthie of consideration ; yea , and such as anie graue or reuerend person would scorne to answere . For doe not these our forenamed questions implicatiuely containe the very body it selfe , with the marrow and bowels of that which your selfe doe hold and practise ? But what ? doe you hold indeed such phantasticall and idle conceits , as are meerely friuolous , vnworthie the consideration of any , and such as a wise man would scorne to answere . If wise men should scorne to answere such friuolous matters : what wisedome ( I pray you ) in those that doe hold ( with tooth and nayle ) such friuolous fooleries , as that for the patronizing thereof , they will lie al their liues in prison ? Well , we craue an answere , we expect an answere , and therefore doe vrge them ( I pray you ) to yeeld vs an answere eyther one way or other . Exorcistes . Sir , I will take vp your questions , and acquaint them with whatsoeuer you haue said concerning these matters . Orthodoxus . Doe so ( I pray you ) and in the meane time you shall not want the assistance of our earnest and hartiest prayers to God , for his heauenlie illumination in these and all other things els , which may anie waies make for the glorie of his name , the good of his Church , and the euerlasting consolation of your owne soules : And so for this present wee take our leaues . Lycanthropus . Sir , wee are all highlie beholding vnto you for this your Christian care : and greatlie bound to pray and praise God for your happie continuance . Orthodoxus . Well , the Lord make vs all wise to saluation , and so guide vs with his gratious spirit , as we may all speake one thing , and that there be no dissentions among vs : but that wee may be all knit soundlie together in one minde , and one iudgement , and mutuallie expect with patience , the houre of our happie coronation in Iesus Christ. Physiologus . So be it : euen so Lord Iesu. Amen . The end of this second Conference . A TABLE FOR THE PRESENT FINDING FORTH of all the principall points , that are handled in this booke . THE FIRST DIALOGVE . pag. 1. MAster Darel his bookes no better then factious Pamphlets . pag. 2 The Epistles Dedicatorie , to those his said Pamphlets , are sharply and soundly censured . 3 Master Darel is a man very peremptorie in deprauing publike authoritie . 4.5 From what fountaine such vndutifull railings proceede . 6 Master Darel his two tricks of legerdemaine . 7 His Doctrinall treatise is but an hotch-potch of things . 9 The method of that booke is truly laid downe . 10 Whether Master Darel his pretended patients , were essentiallie possest with a Diuell ? 12 The word possession is not to be found in all the originall . 12.13 The pretended effects of those eight Demoniakes , did not proceed from any supernaturall cause . 13 The actions or passions of those his pretended Demoniakes , they were not any supernaturall matters . 14.15 The Diuell his entring in and going out , is to be vnderstood metaphorically , as appeares by sundrie places . 15 Whether the Diuell be essentially inherent within the possessed : or the possessed essentially inherent within the Diuell . 17 To be in a Spirit , what it importeth . 19 To haue a Spirit of an vncleane Diuell , what it is . 20 Whether Satan be able to dispose of our members being but without vs. 21 It is an idle conceit to dreame that the Diuell hath an earnest desire to be essentially within a man. 22 Whether the effects of precedent possessions be the certaine signes of subsequent possessions . 23 How the Iewes did discerne of possessions then . 24 No possessiōs in Israel , till a little before the cōming of Christ. ibid. Whether Saul was essentially possessed of Satan . ibid. The word possession is not to be found in the Bible literally and properly appropriated to Diuels . 25 The word Daimonizetai is truly interpreted . ibid. The word Bagnath rightly expounded . ibid. The word Bagnath importeth only but mentall passions , and no essentiall possessions . 26 The opposition of Spirits ouerthroweth the supposed essentiall possession in Saul . 27 The effects of Sauls passions , they conclude no essentiall possessions at all . 28 The manner of Sauls deliuerance , argueth only but mentall passions . ibid. Reasons against the supposed essentiall possessing of Saul . 30 Whether the curing of the Serpentine stings by the brazen Serpent , did typically foreshew Christ his powerfull expelling of Diuels from out of mens bodies . 31 Reasons concludently prouing that there were no possessions in Israel before the comming of Christ. 32 Whether senselesnes be a true signe of essentiall possessions . 34 Whether Sommers was senselesse in his supposed fits . ibid. Whether foming at mouth be any true signe of possession . 36 Whether Sommers was of an extraordinarie stature . 37 Whether he was of a supernaturall strength . 38 Whether he had a supernaturall knowledge . 39 Whether he spake Latine supernaturally . 40 The historie concerning the eight supposed Demoniakes is shrewdly tainted . 41 The examination of Sommers his supposed signes of possession . 43 Exorcistes his applying of those signes is censured . 45 Whether Scripture signes be put downe as directions to determine of future possession . 48 Whether essentiall possession be an ordinarie disease , and sole prayer and fasting an ordinarie medicine to cure the same . 50 Whether the essentiall possession of Diuels be a written or an vnwritten iudgement of God. 53 Whether as great cause that the Lord should inflict the iudgement of possession vpon men now , as at any time heretofore . 55 Whether it be iudgement inflicted vpon men for sinne . 56 Whether the consent of Churches , Fathers , Trauellers , Papists , and vaunts of Iesuits , may suffice to proue the pretended possession . 59 Whether essentiall possessions be as ordinarie now , as are other diseases : and haue also as ordinarie a remedie to cure them . 61 Whether the continuance of like sinnes argueth the continuance of like supposed essentiall possessions . 65 Whether our corporall senses may truly discerne of the essentiall possessions of Diuels . 69 Whether it bee reasonable to put men to proue the now being of essentiall possessions . 70 Whether the pretended passions in the Chesshire Demoniake , may concludently proue essentiall possessions . 71 Whether in any of his fits he was vtterly senselesse . 74 Whether wagging of his head be a supernaturall action of Satan . 71 Whether this boy be raised vp of God , to proue the truth of these supposed essentiall possessions . 77 Whether the supposed dispossession of those eight Demoniakes , doe proue essentiall possessions . 78 THE SECOND DIALOGVE . pag. 81. THe pretended signes of dispossession in our supposed Demoniakes , they are not the same with Scripture signes 82 Exorcistes his owne experimentall signes , they are no true signes of the pretended dispossessions . 83 Whether vomitting be a true signe of dispossession . 84 The pretended proper termes and speciall ends of dispossessions . 85 Whether Satan his supposed desire of repossession doth argue an vndoubted true signe of dispossession . 87 The casting out of Diuels by an absolute or committed authoritie . 90 The instance from the Queene and L. Keeper , is fitly retorted . 91 Whether sole prayer and fasting be any secret ordinance perpetually established by Christ , for the powerfull expelling of Diuels . 94 Whether the seuenteenth of Matthew , and ninth of Marke doe implie any such a supposed ordinance . 94 Whether Christ in those places putteth downe a distinction of Diuels . 96 The instance from Phlebotomie very fitly retorted . 97 Whether there be Scripture or sound reason to appropriate the vse of that supposed meanes , vnto the primitiue age . 98 Whether all other besides Christ and his Apostles did driue forth Diuels by that only supposed ordinance . 100 Whether it be requisite to know the kind of spirit , or euer the Exorcist vndertake the intended busines . 101 Whether sole prayer may be made a practicall experiment , for the discouering of Diuels . ibid. Why Master Darel in dealing with Sommers did dissent from his owne established Canons 102 Master Darel his owne practise and Canons are different things . 103 Master Darel and an old Heremits practise compared together . 105 Master Darel he plaies at fast or loose in his speech . 107 Christ neither expreslie nor secretly establisheth sole prayer and fasting , as an ordinarie meanes for the perpetuall expelling of Diuels . 108 Master Darel , traiterous Stapleton , and Thyraeus the Iesuite doe all iumpe together in this conceit . 109 Whether there be some kinde of Diuels , with whom the Apostles their miraculous faith could not possiblie deale , without prayer and fasting annexed thereto . 110 Whether the Apostles ( praying at their working of miracles ) did more therein then they needed to doe . 111 Master Darel is at oddes with himselfe about the exposition of the seuenteenth of Matthew . 111.112 Whether the Apostles enioyed the miraculous faith without any meanes at all . 113 Whether the spirit and word were not meanes to worke in euery of them the miraculous faith . 114 Whether the Lord hath sanctified any ordinarie meanes to the timely encrease of extraordinarie graces . 115 Pretended reasons to proue the needlesnesse of prayer in any the Apostles , concerning especially their miraculous faith . 116 Whether the Apostles had any reuealed word to warrant their praying for an encrease of the miraculous faith . 117 Whether the Apostles sinned not , in doing more therein then they needed to doe . 118 Reasons why the seuenth of Matthew , vers . 21. may not ( saith Master Darel ) be appropriated vnto the Apostles . 119 Whether Christ did not directly answere the Disciples demaund . 122 Master Darel endeuouring with tooth and naile to vphold his pretended ordinance of prayer and fasting , falles flat into Iudaisme . 123 Whether ( after the feast of Pentecost ) the Apostles needed to pray for any encrease of their faith . 125 Whether the Apostles receiued the fulnesse of the spirit at the feast of Pentecost . 127 If the Apostles faith failed at any time in doctrine , where is the efficacie of Christ his promise , Ioh. 16.13 . 129 Whether Peters faith ( after Christ prayed , Luk. 22.32 . ) did euer faile in doctrine or iudgement . 130 Wherein , when , and how the Apostles faith is said to faile . 132 Whether the Apostles faith euer failed in the working of miracles . 135 Whether Christ did purposely put downe a distinct order or degree among Diuels , Matth. 17.21 . 137 Master Darel and Dionysius that Seraphicall Doctor , doe iumpe together in the distinction of Angels and Diuels . 138 Whether difference of order among men on earth , implieth a distinction of order among Diuels in hell . 139 Whether the supposed different degrees among Angels in heauen , implieth a distinction of Diuels in hell . 141 Whether the diuersitie of names doe conclude a diuersitie of orders among Angels . 142 The names giuen to Angels , respect only their nature or office . 144 Why such seuerall names were giuen to Angels , if they implie no seuerall orders . 145 What is meant by the seuerall names of Diuels . Eph. 6.12 . 147. Whether the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ephes. 6.12 . doth import any different degrees among Diuels . 148 Why the power of Diuels is put downe sometimes singularly , and sometimes plurally . 149 Further distinction then that of Michael and his Angels , and of the Diuell & his Angels , cannot be found in heauen or hell . 151 Whether Diuels are distinguished in regard of their qualities . 152 Whether the text Mat. 17.21 . doth implicatiuely containe Master Darel his foure intimations . 154 The impieties , absurdities and dangers which doe necessarily succeede Master Darel his sense of Matth. 17.21 . 156 Whether Master Darel his cariage concludes not his great shame concerning his cause . 158 Master Darel his directions concerning the vsage , first of sole prayer alone : and then of prayer and fasting together . 159 Whether sole prayer and fasting did get Abimelechs women with child , and ouerthrow the Beniamites . 160 Prayer and fasting they are not the sole meanes it selfe , but a spirituall exercise which sanctifieth some other meanes for the powerfull expelling of Diuels . 161 Whether the curing of naturall diseases by meere naturall medicines , doth proue the supernaturall expelling of Diuels by prayer and fasting , as by the only ordinarie meanes thereto . 162 Whether sole prayer and fasting bee an vnwritten ordinance of Christ , for the expelling of Diuels . 163 Master Darel and Bellarmine iumping pat in this point , they ioyntly receiue their answere . 164 What things must necessarily concurre in an ordinarie cure . 166 Whether essentiall possessions be an ordinarie disease , and hath also an ordinarie manner of curing . 167 Whether Master Darel his produced Fathers doe proue his pretended ordinance . 168 Pamelius his censure concerning Cyprians authoritie . 169 The Fathers doe only propound their aduice , but proue no ordinance . 170 Whether the meanes which God appointeth to some certaine end be alwaies effectuall . 171 Whether the Lord be at libertie to blesse or not blesse the meanes which himselfe hath ordained to some certaine end . 173 Pretended reasons to proue the expelling of Diuels by sole prayer , no miracle at all . 174 Whether that be a miracle which is wrought by meanes . 176 How all other things effected by sole prayer alone , should be miracles : and dispossessions effected so , no miracle at all . 177 Whether the iustifying faith be the best for the expelling of Diuels . 178 Whether a temporary , or historicall faith will serue the turne . ibid. Whether those matters which the Prophets and Apostles obserued in working miracles , were vsed rather as signes , then as meanes thereto . 180 Master Darel concludeth directly against himselfe . 181 Againe Master Darel concludeth directly against himselfe . 183 If sole prayer and fasting be a supernaturall medicine for all supernaturall diseases : why are not parties bewitched cured thereby . 183 If Master Darel hath no Scripture to warrant the curing of bewitched parties by prayer and fasting : then had he no warrant to cure his Demoniakes , being all bewitched . 183 Master Darels aduice for parties bewitched . 186.187 Whether the vsage of sole prayer , by parties bewitched , will worke their regeneration . 188 Master Darels disputing these points , is like to the Gallant his dauncing a galliard . 190 How Master Darel could conceiue any certaine forme of prayer , not knowing before his patients vexations . 191 Sundrie examples to shew that sole prayer of it selfe did neuer effect any worke , but the same was euer a miracle . 192 A blasphemous speech to vphold their setled pertinacie . 194 Master Darels conclusion retorted vpon himselfe . ibid. THE THIRD DIALOGVE . pag. 197. THe vses of this Doctrine doe arise from the finall determination of Satans actuall possession . 197 The first vse concerneth Gods faithfulnes . 198 The second hath relation to Gods omnisufficiencie . 199 The third , the maiestie and power of Iesus Christ. 200 The fourth , the captiuated condition of Satan . 202 The fift respecteth his inexorable outrage . 203 The sixt discouereth the full compasse of Satans commission . 205 The seuenth laieth open the deepe policie of Satan . 206 The eight sheweth his vnsuspected proceedings . 207 The ninth propoundeth his cunning prophaning of holie exercises . 209 The tenth , his inueterate malice against holie meetings . 212 The eleuenth sheweth the immutable coherence and order of Gods works . 214 The twelfth vnfoldeth the foundation of all their fooleries . 218 The thirteenth giueth the generall admonition to all men 219 The fourteenth aduiseth them to beware of bewitchings hereafter . 221 The fifteenth vnfoldeth the vnder-hand plots of the authors . 223 The sixteenth tels them the vanitie of such practises . 225 The seuenteenth forbids them a respectiue Religion . 226 The eighteenth discourageth from countenancing such . 227 The nineteenth tends to the inlighting of Magistrates . 228 The twentith giues them their due commendation . 229 The twentith one checketh the careles ministers . 230 The twentith two stirres them vp . 231 The twentith three commends priuate mislikers . 232 The twentith foure stirres them to thankefulnes . 234 How we are to esteeme of the extraordinarie passions of people in these our daies . 236 The summarie of all this encounter is drawne into foure seuerall questions . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So be it . Gentle Reader , so many faults in the printing as came to our remembrance , we pray thee correct as followeth : the rest ( if any arise ) we referre to thy fauourable correction . Pag. 73. lin . 11. for happlie , reade happen . pag. 85. for simplie , reade simple . pag. 88. lin . 20. for now either , reade none other . p. 91. lin . 15. for either , reade euer . p. 140. in the margine reade Basilius . p. 169. in the margine l. 7. reade Demetriad . Notes, typically marginal, from the original text Notes for div A20001-e320 1. Cor. 14.29 . ● 31.32.33 . 2. Cor. 13.8 . Iude. 22.23 . Rom. 16.18 . D. Doctrine pag. 88. The maine ends which the authors propounded in writing . Psal. 122.6.7 . Tit. 1.10.11 . Eccles. 12.9 . 1. Cor. 13.9.12 . Phil. 3.13.14 . 2. Tim. 2.25 . Psa. 119.113.128 . Psal. 119.163 . Tit. 1.11 . 2. Tim. 4.3 . 3. Ioh. 10. 1. Tim. 3.6 . Ephe. 4.14 . 1. Ioh. 2.14 . 2. Ioh. 4.1.2 . Rom. 16.17.18 . Iudg. 19 30. Phil. 1.27 . Augustine . Rom. 16 . 2● Notes for div A20001-e2090 Benno Cardinal . in vita Alexandri . 2. 2. Cor. 11.3.4 . Deut. 13.1.2.3 ▪ Matth. 7.15.16 ▪ 1. Ioh. 4.1.3 . Iam. 3.17 . Iam. 3.15 . 1. Cor. 2.11 . 1. Cor. 4.5 . Heb. 4.12.13 . Matth. 7.16.17 1. Cor. 14.36 . Iude. 9.10 . 3. Ioh. 10. 1. Cor. 3.3 . 1. King. 22.22 . Ioh. 8.44 . Ioh. 14.17 . Reuel . 12.10 . Deut. 29.29 . Exod. 20.16 . D. Doctrine , pag. 86. Ioh. 8.44 . Rom. 13.5 . Rom. 13.2.3.4 . 2. Cor. 11.1.2.3.4 . Gal. 3.1 . Plutarch . in Silla . Math. 11.19 . Seneca . 1. Thes. 5.21.22.23.24 . Rom. 15.30.31 . Isa. 9.6 . Rom. 15.33 . Notes for div A20001-e6530 Ioh. 16.13 . Phil. 1.10 . Notes for div A20001-e7590 Luk. 16 . 3● ▪ Math. 7.26.27 Iohn 16.13 . Iob. 13.9 . Notes for div A20001-e12210 Vt desint vires , tamen est laudanda voluntas . See Darels trial , in the Epist● to Sir Iohn Popham , pag. 4. sect . 1. Item . pag. 6. See Darels Triall in the Epistle . Ibidem . pag. 7. See Darels Detection , in the Epistle . pag. 1. Item , Detection , pag. 204. Item in the same Epistle pag. 2. Item pag. 3. Item pag. 7. A base kind credit , that 〈◊〉 not otherwise gotten : tha● discrediting ●hers . Item . pag. 8 1. Sam. 3 . 1● Exod. 22.28 . Act. 23.3 . Plenariam potestatem . Zach. 3.1.2 . Iude 8.9 . See D. Doctrine among the vse , pag. 86. he calleth such as raile vpon men in authorit●e , the diuels children . Rom. 14.4 . 1. King. 18.20 . 2. Chro. 32.10 . Isa. 36.4 . Iude 10. Iude 3. Psal. 35.13 . Act. 7.60 . Luk. 23.34 . Luk. 23.40 . 2. Sam. 16. ● Isa. 37.23 . Luk. 23.39 ▪ Eccles. 10. Iude 13. Matth. 15 . 1● Luk. 6.45 . S. Harsnet his Discouerie in the Epistle ▪ pag. 8.9 . See S. Harsnets Discouerie , li. 1. cap. 5. pag. 28. and 29. A point very materiall , vnanswered . See D. Detection . Epistle to the Reader . p 4. ra● . 4. 1. Iohn 4.1 . See D. doctrine among the vse● especallie in p●● 88. D. Doctrine . p. 1. Matth. 15.22 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Erasmus hath , à Daemonio agitatur . Beza , he hath , à daemonio vexatur . Castalio , he hath , est furiata . Montanus , hath daemonizatur . See D. Doctrine pag. 89. Item , pag. 99. See D. Doctrine , pag. 1. See D. Doctrine , pag. 1.2 . Math. 8.29 . Mar. 5.7 . Luke 8.28 . Acts 16.17 . See D. Apolog. pag. 15. S. Harsnet h● discouerie pag ▪ 223. See D. Detection . pag. 165. page , 175. Iob 1.7 . & 2.2 Matth. 12.43 . Luk. 11.24 . 1. Pet. 5.8 . See D. Doctrine , pag. 38.39 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ipse dixit . Mark. 1.23 . and 5.2 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Erasmus , in Mark. 1.23 . Marloratus , ● Mark. 1 23. Tremellius , in Mark. ● . 23 . Theod. Beza , in Mark. 1.23 . See the Geneuah translation , in Mark. 1.23 . Theod. litz Marc. 1. ●● Vt , in febre c ▪ est febre ten●● sic , in spiritu esse , est spiritu teneri . Theod. Beza . Mark. 5.2 . Luk. 4.33 . Luk. 4.33 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . id est , habens spiritum Demonij impuri . Dan. 4.5.6 . and 5.11.12 . Reuel . 16.24 . Luk. 4.33 . Theod. Beza , in Luc. 4.33 . Est hebraea ge●●inatio . Psalm . 40.2 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i. é luto coeni ; pr● luto coenoso . Dan. 12 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i. in terra pulueris : pro puluer terrestri . Habens Daemoniacum spiritum impurum . See D. Doctrin . pag. 2. 2. Tim. 2.26 . Matth. 4.5.8 . Ierem. 20.14 . Iob. 3.1.2 . 2. Sam. 16.7 . 2. Chro. 32.17 . Iohn . 13.2 . Acts. 5.3 . Rom. 6.16.19 . Eph. 2.2 . See D. Doctrine , pag. 2. Mat. 12.43.44 . Luk. 11.24.25 . Luk 22.32 . ● . Det. 5.8 . Iam. 5.11 . Iob. 1.11 . & 2.5 Iob. 1.12 . & 2.6 . 1. King. 22.21.22 . 2 Chron. 18.20.21 . Matth. 12.4 . See D. Doctrin● pag 2. See D. Detection . pag. 34. & . See D. Doctrine , pag. 2. 1. Sam. 16.14 . 1. Sam. 16.14 . Matth. 15.22 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Matth. 15.22 . Tremel . ibidem Pagnin . ibidem Beza , ibidem . Erasm. ibidem . Vulgar . ibidem . Castell . ibidem . Montan. ibid. 1. Sam. 16.14 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . id est . Affectus est passionibus , seu perturbationibus : Exterritus est vehementer : Exagitatus est , vt Auenarius : 1. Sam. 16.14 . Montan. ibid. Vatab. ibidem . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vulgar . ibidem . Pagnin . ibidem . Munster , ibid. Tremel . ibidem . Septuagint . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iob. 13.11 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuagint . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . terrebit vos . Psalm . 18.4 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuagint . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Sam. 22.5 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iob. 33.7 . Hest. 7.6 . 1. Chro. 21.30 Dan. 8.17 . 1. Sam. 16.14 1. Sam. 16.14 . Pet. Mart. in 1. Sam. 16.14 . 1. Sam. 18.8 , 9 , 10. 1. Sam. 16.23 . Matth. 9.33 . Mark. 1.27 . and 2.13 . Luke 4.36 . D. Detection ▪ pag. 34. Matth. 9.33 . Luke 4.36 . Gen. 3.15 . D. Doctrine , pag. 27. Act. 20.27 . Exod. 14.29 . Exod. 7. and 8. and 9.10 . Exod. 14.28 , 29 Exod. 16. and 17 Exod. 19. & 20 Iosh. 10.11.12 . Iudg. 14. & 15. & 16. 1. Sam. 5. & 17. 1. King. 17. & 18 2. King. 5. & 6 & 7. & 8. & 1● Numb . 21 , 8 , 9. Iohn 15.24 . Matth. 12.23 . and 15.25 . Psalm . 91.13 . See D. Detection , pag. 110. pag. 138. pag. 99. pag. 162. Detection . p. 54. See Darels Detection , pag. 113 Mar. 5.25 . Mar. 9.18 . Luk. 8.42 . Mat. 17.14.16 . Mar. 9.17 . Luk. 9.38.40 . Mat. 15.22 . Mat. 15.22 . Mat. 9.32.12.22 . Luk. 11.14 . See D. Detection . pag. 99. pag. 100. page . 138. page . 162. D. Detection . page . 54. See D. Doctrine , page . 3. See D. Detection . page . 100. page . 136. ●alen . Contra Aristotel . See D. Doctri●● page . 89. pag● 106. See D. 1. Nar●at . pag. 19. See D. 1. Narra● . pag. 12. Galen . Baptista Porta , in magic . naturali . Leuin . Lemnius de occult . naturae miraculis . Mizaldus , & Fracastorius , in lib. Sympathiae , & Antipathiae . See D. 1. Narration , pag. 17. Arist. lib. 8. de Physic. See D. 1. Narrat . pag. 16. the 6. Deponent . Hyperius in Method . ●heolog . lib. 2. p. 311 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Galenu● libr. de Symptomatū differentijs . See D. 1. Narrat . pag. 14.17 . See D. 1. Narrat . pag 14.17 . Math. 8.28 . Mark. 5.3 . Luke 8.29 . See D. 1. Narrat . pag. 17.18 . D. Detection . pag. 93. Bankes and hi● blacke Horse confederate . See D. 1. Narration , page . 19. See H. Discouerie , p. 253.254 . Ibid. pag. 215. See S. Harsnets Discouerie , lib. pag. 227. Iul. Scaliger cōtra Cardan . Exercitat . 258. Hippocrates in Epidem . lib. 5. sent . 58. Iohan. Gorreus in definitionib . medicinal . Faetius , in aeconomia ▪ Hippocratrin . Aug. de Ciuit. Dei lib. 24. cap. 23. See D. Doctri● pag. 3. H. Discouerie . pag. 207 . 20● 209.210 . &c. Item . lib. 4. pa●● 256.257 . See D. Detect ▪ pag. 156. and pag. 168. See D. Doctrine , pag. 4. See D. Doctrine , pag. 5. H. Discouerie , pag. 177. and pag. 294. and pag. 297. See D. Doctrine , pag. 5. D. Doctrine , pag. 6. See D. 1. Narrat . at the latter end of the treatise . See D. Apologie , pag. 9. See D. Doctrine , pag 6. to 17. See D. 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Petitio principij . See D. Doctrine , pag 26. Ioh. 20. & 21. Ioh. 20.27 . See D. Doctrine , pag. 26. See D. Doctrine , pag. 26 ▪ See D. Doctrine , pag. 27. Deut. 28.62 . Reuel . 22.18 . See D. Doctrine page . 27. See D. Doctrine , pag. 27. Ioh. 9.2.3 . Psal. 130.3 . See D. Doctrine , pag. 27. See D. Doctrine , pag. 28. A posse , ad esse ▪ non valet consequentia . See D. Doctrine , pag. 28. See D. Doctrine , pag. 31. Isa. 40.13.14 . VVis . 9.13.14 . Rom. 11 34.35 . 1. Cor. 2.16 . See D. Doctrine , pag. 30. Rom. 12.3 . Deut. 29.29 . 1 Cor. 4.6 . See D. Doctrine page 28. Iohn . 9.3 . Rom. 8.1 . Robert Ponte . proposition 2. pag. 29. Matt. 8.16.17 , Ioh. 9.2.3 . See D. Doctrine pag. 31. Matth. 12.23 . & 15.22 . Gen. 3.15 . Psalm . 91.13 , Matth. 4.6 . Matth. 9.2 . Mar. 2.5 . Luk. 5.20 . Iohn . 5.14 . Ioh 9.2.3 ▪ Matth. 9.2 . Iohn . 5.14 . See D. Detection . page . 93. See S.H. Discouerie . pag. 114. Psal. 135.6 . See D. Doctrine , pag. 28. D. Detection , pag. 42. See D. 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Luk. 16.29.31 Luk. 16.30 . 2. Tim. 2.15 . Pro. 9.7.8.9 ▪ Notes for div A20001-e62440 Doctrine , pag. 34. Doctrine , pag. 34.35.36 . Doctrine , pag. 34.35.36 . Doctrine , pag. 37. H. Discouerie , pag. 177. and cap. 5. pag. 294. and pag. 297. Doctrine , pag. 37. Doctrine . pag. 18. Detection , pag. 54. Detection , pag. 54. Doctrine , pag. 36.37 . 2. Narration , pag. 13. Doctrine , pag. 36.37 . Doctrine , pag. 37. Eccles. 2.14 . Doctrine , pag. 37. D. 2. Narration , pag. 13. Doctrine . pag 37. Darell ▪ in the report of Thomas Darling , pag. 153. S. Harsnette● discouerie , in pag. 279.280 . Doctrine . pag. 37. D. Narration pag. 1. D. Apologie , in pag. 31.32 . Tob. 8.3 . D. Doctrine , pag. 37. D. Doctrine , pag. 59. Darrels Apolog. pag. 32. Dar. Doctrine , pag. 18. D. Doctrine . pag. 37. D. Doctrine . pag. 37. Matth. 12.43 . Luk. 11.24 . H. Discouerie pag. 177. & pa● 294. and pag. 297. D. Doctrine , pag. 10.11 . D. Detection . pag. 97.98 . D. Doctrine , pag. 81. D. Doctrine , pag. 10.11 . 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Doctrine , pag. 65. Rom. 14.23 . D. Doctrine , pag. 65. D. Doctrine , pag. 65. Iudg. 20.26 . 1. Sam. 7.6 . &c. 2. Chro. 20.3 . Ezra . 8.23 . Ester . 3.13 . Ionah . 3.4 5. Neh. 1.4 . Act. 12.6.7 . Isa. 22.12 . Ioel. 1.13.14 . and 2.1 . Deut. 29.29 . D. Doctrine . pag. 65. D. Doctrine , pag. 65. 1. Pet. 5.9 . Amand. Polanus , in Syllog . Thess. de verbo Dei Didast . pag. 124. D. Doctrine , pag. 66. D. Doctrine , pag. 66. Iudg. 20.26 . 1. Sam. 7.6 . 2. Chro. 20 3. Ezra 8.3 . Ester . 3.13 . Ionah . 3.4.5 . Neh. 1 4. Act. 12.6.7 . Matth. 7.7 . Mark. 11.24 . Ioh. 14.13 . and 16.23 . Iam. 1.6 . Iudg. 20.26.35 . 1. Sam. 7.6.10.11 . 2. Chro. 20.3.22 Ester . 4.3.16 . Ionah . 3.5.10 . Nehem. 1.4 . and 2.18.20 . Moses Pellache● ibidem . Act. 12.5.7 . M. Dent his ●athwa●e to heauen . pa. 248. M. More auouched so much in a conference betweene the authors and him . Gal. 4.18 . Eccles. 4.25 . Isa. 44.20 . Gal. 18.9 . Tit. 3.10.11 . D. Doctrine , pag. 67. M. Darel his owne conclusion retorted vpon himselfe . Matth. 11.19 . Notes for div A20001-e132900 The 1. vse . Rom. 3.4 . Tit. 1.2 . Heb. 6.17.18 . Gen. 3.15 . 1. Pet. 1.19.20 . Act. 2.23 . Rom. 16.20 . Heb. 6.11.12 . Psal. 42.5.11 . and 43.5 . Eph. 6.11.12 . 1. Pet. 5.8 . Luk. 22. ●31 . Reuel . 12.7 . 1. Pet. 5.8 . 2. Sam. 12.7.8 Luk. 22.57 . Luk. 22.32 . Ioh. 17.20.21 . Psalm . 19.13 . Rom. 16.20 . Heb. 12.1 . Heb. 12.12.13 . 2. Pet. 3.9 . Gen. 3 . 1● . 2. Pet. 3.8 . Mal. 3.6 . Iam. 1.17 . ●he . 2. vse . Gen. 17.1 . Reuel . 12.10 . 1. Pet. ● . 8 . Reuel . 12.3 . 2. Cor. 11.3 . Reuel . 12 ▪ 9. Ioh. 12.31 . 2. Cor. 4.4 . 2. Pet. 2.4 . Iude 6. Reuel . 20.2 . Tob. 8.3 . Heb. 12.12.13 . Exod. 8.19 . Luk. 11.20 . Psal 107.16 . and 116.16 . 2. Cor. 12.7 . 2. Cor. 12.7 . 2. Timoth. 4.8 . 1. Pet. 5.4 . 2. Pet. 2.4 . Iude 6. The 3. vse . Reuel . 6.2 . Matth. 4.3.5.6 ▪ Gen. 3.15 . Iob. 40.20 . Iob. 4.10 . Reuel . 12.8 . Psalm . 88.18 . Ephes. 4.8 . Io● . 12.31 . Reuel . 12.9 . Gal. 5.1 . Ephes. 2.13.14 . Col. 2.13 14. Col. 2.15 . Heb. 2.14 . Luk. 11.22 . Matth 26.41 . Mark. 14.38 . Luk. 22.40 . 1 Pet. 5.8 . Ephes 4 27. Iam. 4 7. Hosh. 13.14 . 1. Cor. 15.55 . Heb. 2.14 . Col. 1.13 . Math. 3.17 . 2. Pet. 1.17 . Col. 1.14 . Col. 1.24 . Reuel . 6.2 . The 4. vse . Ioh. 12.31 . 2. Cor. 4.4 . Eph. 2.2.3 . & 6.12 . 2. Tim. 2.26 . Math. 8.29 . Mar. 5.7 . Luk 8.28 . Luk. 10.18 Matth. 12.43 Luk. 11.24 . 2. Pet. 2.4 . Iude. 6. Iam. 2.19 . Apoc. 20.1.2.3 Isa. 30.33 . Matth. 25.41 . Apoc. 12.10.11.12 . The 5. vse . Apoc. 12.12 . 1. King. 22.22 . 2. Chro. 18.21 . Luk. 22.31 . Luk 22.3 . Ioh. 13.2.27 . Act. 5.3 . 1. Cor. 12.7 . Apoc. 12.4 . Apoc. 12.15 . 1. Pet. 5.8 . Iob. 1.7 . and 2.2 . 2. Cor. 4.4 . Matth. 13.25.39 . Ephes. 4.17.18 . 2. Tim. 2.26 . Ephes. 4.19 . Iam , 3.15 . and 4 4.5 . 1. Ioh. ● . 16 . Ephes. 6.11 . 1. Pet. 5.9 . Apoc. 2.4 . Ephes. 5.14 . Ephes. 4.19 . 1 Tim. 4.1 . 2. Tim. 3.8 . Matth. 24.12 . 2. Pet. 2 7. The 6. vse . Ephes. 6 . 1● . 1. Pet. 5.9 . Ephes. 4.27 . Iam. 4.7 . 2. Pet. 2.4 . Iude 6. Reuel 20.2 . Ioh. 13.2 . Act. 5. ● . Ephes. 6.12 . The 7. vse . 2. Cor. 2.11 . 2. Cor. 4.4 . Ephes. 2.2 . 2. Tim. 2.26 . Ephes. 4.18 . 2. Tim. 2.26 . Ephes. 6.12 . Matth. 13.25 . and 25.5 . Ephes. 5.14 . Gen. 3.1 . 1. Kin 22.21.22 2. Cor. 11.3.13.14 . Reuel . 12.9 . Ephes. 4.17.18 . Ioh. 13.2 . Act. 5.3 . Ephes. 6.12 . The 8. vse . Gen. 3.1 . Gen. 3.15 . Act. 20.30 . Isa. 65.5 . Gen. 3.5.6 . Gen. 3.7 . Gen. 34.14.15 . Exod. 32.2.5 . 1. King 22 ▪ 11. Ierem. 28.11 . Act. 15 1. &c. 1. Cor. 1.11 . and 3.3 . Gal. 2.11.12.13 Euseb. eccl . hist. lib. 4. cap. 6. & lib. 5. cap. 24.25 26. & lib. 8. Ruffin . lib. 1. c. 1 Zozom . li. 6. c. 4. Basil. Mag. ad fratres in occident . epist. 61. & 69. Act. 20.30 1. Ioh. 2.19 . Gen. 25.22 . 2. Tim. 2.17 . 1. Ioh. 4.1 . 2. Cor. 11.1.2.3 The 9. vse . D. 2. Narration , in the historie of W. Sommers , pag. 16. D. Detection , pag. 100. D. 2. Narration , in the historie of W. Sommers , pag. 17.18 . D. 1. Narration , fol. 8. pag. 2. D. 2. Narration , in the historie of W. Sommers , pag. 20. D. Doctrine . The 10. vse . D. Doctrine . D. Doctrine . Isa. 58.3 . law . 2.19 . 1. Pet. 1 . 10.11.1● Psalm . 19.3 . Prou. 16.4 . Gen. 3.3 . 2. Cor. 4.6 . Gen. 1.1 . Wisd. 11.14 . Gen. 1.2 . Wisd. 11.17 . Rom. 8. ●0 . Ephes. 1.9.10 . Gen. 12.1 . Act. 7.3 . Gen. 1● . ● . Rom. 4.28 . Gen. 12.2.3 . and 17 4.5 . and 22.18 . Gen. 15.13 . Act. 7.6 . Gen. 15.13.16 . Exod. 12.40 . Act. 7.6 . Gal. 3.17 . 〈◊〉 . 15.14.16 . Act. 7.35 . Exod. 2.11 . Act. 7.23 . Exod. 3.1.2 . Act. 7.30 . Mal. 3.6 . Iam. 1.17 . Gen. 15.16 . Act 7.7 . Exod. 12.40 . Act. 7.38 . Gal. 3.17 . Mal. 3.6 . Iam. 1.17 . Heb. 2.14 . Col. 2.15 . Luk. 13 . 3● Gen. 3.15 . Dan. 5.25.26 . &c. Wisd. 11.17 . Rom. 1.21 . Ephes. 4.18 . Ephes. 2.2 . Isa. 29.13.14 . &c. Matth. 15.5.6 . Isa. 44.20 . &c. 2. Tim. 2.25.26 2. Tim. 3.5 . 2. King. 17.33.34 . Isa. 8.20 . Rom. 1.21.22 . Ephes. 2.2 . Act. 5.35.39 . and 7.51 . 2. Tim. 3.8 . Iam. 4 11.12 . Rom. 14 4.13 . Matth. 15.18.19 1. Cor. 4.4.5 . Ioh. 8.44 . Iam. 3.15 . ●6 . Iob. 1.9.10 . and 2.4.5 . Reuel . 12.10 . Iam 4.1 . 1. Cor. 1.10 . Phil. 2.2.3.4 . Num. 11 28.29 Mark. 9.38 . Luk. 9.49 . 2. Cor. 10.11.12 . 3. Ioh. 10. Matth. 7.4.5 . Rom. 2.2 . 2. Tim. 3.5 . Iam. 1.26.27 . Rom. 14 4.10 . Ephes. 4.31 . Iob. 1.9 . and 2.5 . Reuel . 12.10 . Leuit. 24.20 . Deut. 19 19. Matth. 5.38 . Matth. 7.1.2 . Luk. 6.37.38 . Rom. 2.1.2.3 . Prou. 9.9 . 1. Cor. 4.5 . Heb. 4.13 . 1. Cor. 3.3.4 . Iam. 2.1 . 1. Ioh. 4.1 . 1. Thes. 5 . 21.2● Act. 8.9 . Gal. 3.1 . Eph. 4.14 . Iam. 1.6 . Psal. 12.3.4 . Psal. 144.8 Pro. 3.8 . Isa. 9.15 . & 28. ●5 . Isa. 5.20 . 1. Tim. 6.5 . Iud. 16. 1. Tim. 3.3 . and 6.5 . Tit. 1.7 . Iude 16. 1. Pet. 5.2 . Iob. 15.31 . Psalm . 7.14 . Isa. 59.4 . Gen. 3.15 . Ioh. 12.31 . Mar. 16.20 . Heb. 2.4 . Psal. 122.6 . Gal. 5 4. Exod. 20.7 . Matth. 6.7 . Mar. 16.20 . Heb. 2.4 . Isa. 52.5 . Ezech 36.20 . Rom. 2.24 Matth. 24.24 2. Thes. 2.9 Psal. 4.2 . Ioh. 15.31 . Psal. 7.14 . Isa. 59.4 . Act. 20.41 . & 13.10.11 . 2. Tim. 3.8.9.13 Exod. 8.19 . Act. 8.11.12 . and 13.10.11 . 2. Tim. 3.9 . Iam. 2.1 . 1. Cor. 3.4 . Act. 8.9.10 . 2. Cor. 11.3 Isa. 8.20 . Act. 17.11 . 2. Thes. 2.10.11.12 . 2. Tim. 2.5 ▪ Iudg. 17.6 . Cant. 2.15 . Exod. 18.21 . Matth. 24.24 . 2. Thes. 2.9.10 . Gal. 2.2 . Pro. 9.1 . 1. Tim. 4.24 . 2 Tim 2.15.16 Tit. 1.13 . Phil. 1.27 . Tit. 1.9 . Act. 20.30 . 2. Pet. 5.2 . ● . Cor. 13.18 . Gen. 3.4 . 2. Cor. 11.3 . Matth. 24.24 . 1. Tim. 6.5 . Rom. 1.18 . Rom. 8.25 . Eph. 4.24 . Iam. 1.8 . 1. Cor. 16 . 1● Eph. 6.12 . 1. Pet. 5.8 . Phil. 1 . 27.2● Exod. 7.11 . ● ▪ Deut. 13.1.2 1. King. 22.2 22. Matth. 24. ● Ioh. 10.27 . Act. 8.6 . Act. 13. ● . Act. 13.7 . 1. Co● . 3.3.4 . 2. Cor. 11 2. 2. Cor. 13.8 . Reuel . 13.13.14 Phil. 4.3 . Reuel . 2.5 . and 13.8 . Tertul. contra Ma●ion . lib. 3. Matth. 24.24 Iude. 22.23 . Act. 19.18 . ●● Rom. 16 . 17.1● Iam. 5 . 19.2● Reuel . 2.24 . Reuel . 3.21 . 1. Tim. 4.1 . 2. Tim. 3.1.2.3.4.5.6.7.8.9 . 2. Pet. 3.3.4 . Iud. 1.18.19 . Act. 8.9 . Act. 8.9.10 . Act. 8.9.10 . By the view of the Phisition his Bill , wee perceiued that his iudgement concerning the boy● was onlie an excesse of some melancholie . 2. Tim. 3.15 . 1. Cor. 1.10 . 2. Tim. 4.5.6.7 . 1. Pet. 5.4 . Reuel . 22.20 .