A TRUE NARRATION▪ OF THE STRANGE AND GREVOUS VEXATION BY THE DEVIL, OF 7. PERSONS IN LANCASHIRE, AND WILLIAM SOMERS OF NOTTINGHAM. WHEREIN THE DOCTRINE OF POSSESSION AND DISPOSSESSION OF demoniacs OUT of the word of God is particularly applied unto Somers, and the rest of the persons controverted: together with the use we are to make of these works of God. BY JOHN 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.   

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We read in the 11. of the Acts, that the Apostles and brethren that were in judea, 
verse. 1.  hearing that the Gentles had also received the word of God by the preaching of Peter, were offended with him for preaching unto them, and that when Peter was come up to Jerusalem they contended against him, and rebuked him for the same: But Peter beginning and expounding the thing in order unto them, and shewing that he was commanded of god so to do in a vision, they held their peace, and glorified god. Even so many of the ministers and brethren in England having been offended with me for saying and standing in this, that William Somers, Thomas Darling, Katherine Wright, and 7. in Lancashire were possessed with unclean spirits, and dispossessed of them by prayer and fasting, will I trust when they shall hear the matter in order set down in this treatise following, not only cease to be offended with me, but acknowledging the works of god, magnify him for them. True it is that the people of god are borne mightily in hand that these are counterfeits, and have been theirunto schooled if not all, yet some of them by me, and the better to persuade this even to the whole Church of England, their hath been a book lately published by one S. H. entitled, A Discovery of the fraudulent practices of JOHN Darrell: but how untruly this is said, and unpossible to be true appeareth at large by the Detection of that Discovery, and partly by this treatise, and piece of the Detection here following. Which being so, this aught no more to hinder us from embracing these works of god, 
Lohn. 9  than the gainsaying of the pharisees, aught to have kept back the jews from beleiunge and acknowledging the great work which Christ did, in giving sight to the man which was borne blind: or that blasphemous speech of theirs, he casteth out devils through Beelzebub the prince of devils, 
math. 11. 24.  from confessing & justifying that work of his: or that false, absurd, and ridiculous report of the watchmen, (whereunto they were hired by the High priests and Elders) that Christ his disciples came by night and stole him away, while they slept, from believing the resurrection of Christ. 
math. 28. 12.  Let not any than be hereby kept from giving ear unto that which followeth, but rather provoked to examine thoroughly what is said of both sides: and then I doubt not but whosoever he be it shall be as easy unto him to perceive on which side the truth is, as opening his eyes to discern betwixt light and darkness. And to the end the truth might appear, & not always lie hid, and the falsehood be convinced which hath hitherto prevailed, I have presumed to publish these following lines: wherein I could not be wanting, if there were any love in me to the truth, or fear or love to the god of truth, seeing the truth so univer sally suppressed and trodden as it were under the feet of men as mire in the streets: and the falsehood reign as a queen▪ what christian heart or lover of the truth could endure to behold this, and let this usurper alone, if in his hand there was any power to pluck her out of her thrones we can not (saith the apostle) do any thing against the truth, but for the truth. If at all times than we are to contend for the truth, by speech, 
2. Cor. 13. 8.  by writing, & by every good way as their shall be cause, yea to do any thing for the truth, the manifestation and publishing of it, and the inducing of men to receive it: much more when the truth is impugned▪ and this is our present case.  
And that it may be more manifest that herein I have performed a necessary duty, such as without sin against god I could not have omitted: we must remember that we are commanded to publish the works of god whereof any of us be witnesses, as appeareth by Psalm 105. 1. 2: and 107. 8. 21. 31. Mar, 5. 19 persuaded thereunto by reasons or arguments, as appeareth by Psalm. 78, and 111. 2. 3. 4. Math. 10. 32. It is commended unto us in the practice and example of the servants of god: as appeareth by Psalm. 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 fail as appeareth by exodus 20. 7. math. 10. 33. If now every eye or ear witness of the works of god is to publish and make known the same to others, much more the principal witnesses, and such a one was I: and most of all they whom god hath given and called to suffer for giving testimony to his works, 
●s 4. 20.  as he hath done me. Such above all others must with Peter & john say: we can not but speak and publish the things which we have seen and heard. And if at all times we ought to testify, make known, & justify the great works of god, much more then, when such a work is not only gainsaid, but an evil name and vile report brought upon it, and him whom the Lord used theirin: and this is our present estate and condition.  
When the holy ghost fell upon the Apostles in visible manner, so as they began to speak with other tongues, 
●●. 2. 11.  as the spirit gave them utterance: some mocked and said, they are full of new wine. Against this vile slander of the wonderful work of god, and his most righteous servants, Peter stood up and made an Apology saying: ye men of judah these are not drunken, 
●th. 9 33. 34, 12. 22.  as ye suppose, since it is but the third hour of the day. But this is that which was spoken by the prophet joel etc. as it followeth their until verse 37. 
〈◊〉 11. 14.  In like sort dealt our blessed Saviour in this very work we have in hand. when he cast the devil out of some which were possessed, the people in deed were arrased thereat, and wondered saying, the like was never seen in Israel. But the pharisees said, he casteth out devils through Beelzebub the prince of devils. Against this blasphemous speech and report given out by the pharisees, against this great work, and Christ himself whom theirein they counted for a conjuror, & bore the people so in hand, Christ jesus maketh a de●ence and in the same by sundry reasons convinceth them: the which also is written for our learning. And what are we to learn out of these scriptures? surely by their examples & practice, to do the like in the like case, and when such occasion is offered. That is, when any great work of god is wrought in our eyes, & that some shall go about to mock at it: and bring up an evil name of it: that then and in such a case we must not be silent, and content ourselves with this, that we ourselves conceive well of the work, and profit by it: but we must open our mouths wide in the defence of it, labouring to our uttermost to stoup the mouth of the gainsayer, & to wipe away the slander, lest others also receive hurt thereby, and that God may have the glory of his work of allmen, if it be possible. And as all the beholders of such a work are upon all occasions to bear witness thereunto, & to justify the same when it is denied or slandered, as they are able as shall hereeafter further appear: so those specially upon whom the work hath been wrought, or have been principal witnesses theirof If then I desire to walk in the steeps of S. Peter, yea of Christ jesus himself, and to practise that which the holy ghost in their examples and practice in the like case with ours, doth commend unto us: how could I do otherwise then make this Apology? And if I should have abstained from the publishing theirof, I see not but that theirin I should have failed in the performance of a necessary duty, and so sinned against god: & preferred my own quiet before the glory of god, and good of his people. Neither let any man think that it would have sufficed to have done this inspeach: for to speak all that might be said in a corner to some few would not avail, seeing this vile slander and evil report of the works of god, & myself whom god used theirin, hath spread itself far and near, even throughout the whole land to the obscuring and drakening yea annihilating of them, if it were possible▪ it was necessary therefore that that which should be said for the convincing thereof and in justification of these works should go as far & wide, which could not be without printing. This I say considered it were not sufficient for me, or a sufficient discharge of my duty, to wysper that which followeth in the ear, or speak of it in a corner: but rather to speak of that in the light, which I have seen in darkness and what I have heard in the ear, 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 means thereof, etc do lie in a manner hid & not known nor acknowledged almost by any: Is it not high time it were revealed and brought to light? Is it not part of the counsel of god, to the revelation of all which we are debtors? And when can any thing be done more seasonably than now to treat both of the general doctrine, 
act. 20, 27.  and particular works we speak of▪ what can come in better season than even now a treatise concerning William Somers his possession, when the ears of all men are opened, to hear what can be said as touching the said Somers? how many are their not only of the common sort, but of those which are noble, wise, and learned, which are very desirous to be informed in the truth of this matter? and could this possibly have been done but by this course I have taken? And by whom should this latter be performed, but by myself, considering I only have been a chief witness of the possession and dispossession of all these persons controverted, and called by god thereunto? I ran not to any of myself: wherein, and in calling me to suffer for the same, the Lord seemeth to me to have singled me out though most unworthy, and more unfite than many others, to this special work. It stood me then upon to perform this service whereunto god hath called & appointed me, otherwise I should have my reward with the unprofitable servant: If either for fear or slothfulness I had failed theirin. Hereunto I might add, that I see many erring exceedingly herein, and greatly mistaking this matter both in the general and particular, and hereof I am most sure, and able also to make that evident unto them. should I then have done well to let them alone?  
And for as much as many not only of the irreligious, but of such as profess the fear of god (as in experience I have observed,) regard not these works of god: either receiving the false report that is given out against them, or not earnestly considering of them, to the stirring up of their own hearts to praise god for the same, & make their use of them: whereupon it cometh that the best of these are unable to defend and clear these works from that evil name of counterfeiting which is cast upon them, and stoup the mouth of the adversary: and that none of them contendeth according to his place for them, & the convincinge of the adversary: that these (I say) may see their sin & be provoked with others to hear and consider of that which followeth: they must remember, that all the works of the Lord are great, and aught to be s●ught out of all them that love them, 
●al. 111. 2.  and theirfore this: that it is the property of a wise man to observe the works of God, and therefore of foo●es to neglect or not regard them. When the prophet had throughout the 107. Psalm made mention of the manifold works or the Lord, and often moved men to confess before the Lord his loving kindness, 
ver. 8. 15. 21. 31  and his wonderful works before the sons of men, he concludeth thus: who is wise that he may observe these things? In the 77. Psalm the prophet in the name of the Church saith: I remembered the works of the Lord: I did also meditate in all thy works, and did devise of thine acts. And David thus▪ I meditate in all thy works, I do meditate the works of thine hands. This is the end of the Lords great works: He hath made his wonderful works to be had in remembrance. When the Lord than doth any great work, we must remember and observe it, 
v. 11. psal. 143, 5. ps. 111. 4 ps, 91, 4 psal. 105, ●  yea meditate theirin, that so we may the better behold the power, the wisdom, the justice, and mercy of God, and praise and magnify him for the same. Thou Lord (saith the prophet.) hast made me glad by thy works, I will rejoice in the works of thine hands. O Lord, how glorious are thy works? And again: declare his works among the people: sing unto him sing praise unto him, and talk of all his wonderful works. And as thus we are to observe, meditate, and remember the works of God, and praise him for them: and not only so, but to others also talk● of his works, & declare or publish them to his people: so it is the duty of all the Lords people to justify and defend them, when there shall be a slander raised upon them, as partly is touched before. When Christ had cast the devil out of one, and the pharisees had slandered that work of his, (as is aforesaid,) affirming that he did it by the devil, he did not only convince them: and show the heinousness of their sin, that theirin they had committed that sin which should never be pardoned, even the sin against the holy ghost: but besides admonish those which by their silence did approve that slander of the Pharisees, when they should have justified the work, and defended Christ's innocency. Of these he pronounceth, that he accounteth them also among his adversaries, 
math. 12. 30.  saying: He that is not with me, is against me & he that gathereth not with me, scattereth. He that is not with me, etc. that is, he who is not on my side▪ meaning: he who defendeth me not against the adversaries: my works against the slanders they give of them, and my doctrines against their objections, he is against me, that is, him I reckon in the number of my adversaries. Whereby we may learn, (to apply this scripture more nearly) that it is not ●nough, not to slander or impugn the works of God which have been wrought among us, as some do: but that moreover we take heed that we approve not the slander of counterfeiting given out against them by our silence, but open our mouths in the defence and justification of them. Otherwise we shallbe reckoned by Christ in the number of adversaries. And here unto tendeth that other saying of our Saviour: wisdom is justified o her children. As this teacheth all of us our duty, and that we ought to contend for these works of god, justifying them, to which purpose I allege it so particularly myself, and hath (through the grace of God) provoked me to write the treatise following in justification of these works, and another treatise for the taking away of that slander of counterfeiting, which Satan hath raised up for the obscuring of them. The Lord give those who profess themselves to be friends of Christ, and to be of his side, to show it in taking part with him against his adversaries.  
I. D.   

THE HISTORY OF THE 7. IN LANCASHIRE.  
At Cleworth in Lancashire within the parish of Leigh, there 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 Years old, was taken with a dampish and heavy countenance and with a certain fearful starting and pulling together of her body▪ about a week after john Starchie his son of the age of 10 years, as he was going to the school was compelled to shout, neither was able to stay himself. after the waxed worse and worse, falling into often and extreme fits, M Starchie seeking for remidy, after 9 or 10 weeks, heard of one Edmund Hartlay a conjuror to whom he repaired, made known his grief, & with large proffers craved his help. Hartlay comes, and after he had used certain popish charms and herbs by degrees, the children were at quiet, and so continued, seeming to be well almost a year and half. all which time Hart. came often to visit them. at length he feigned as thought he would have gone into another country, but wether M Star. might not know: when he began to go his way, john fell of bleeding, then presently he was sent for again, who affirmed that if he had been 40 roads of, no man could hau staunched him. & thus it fell out at other tims  
M Starchie hereupon feareing lest his children would be troubled in his absence, & he uncertain where to find him, offered to give him his table to tarry with them, and so he did for a certain spac● but after covenanted with him to give him an annuel pension of 40s for his assistance in time of need: which pension was assured him in writing, and began at Michael's day 1598. wherewith Hartlaye not being satisfed, desired more, an house and ground: whereunto because M Starchi would not accord, he threatened in a fume (M Starchie being absent but in the hearing of divers) that if he would not fulfil his mind, he would make such a shout as never was at Cleworth and so therwas indeed, not only upon the day and at the instant of there dispossession, but also the day before: when 7. of them both the afternoon and in the evening, sentforth such a strange supernatural, and fearful noise or loud whupping, as the like undoubtedly was never hard at Cleworth, nor it I think in England. this he said in September 1596. & one the 17 day of November following they both began to be troubled again after so long rest.  
On a certain time Hartlay went with M Starchy to his father's house in Whally parish, where he was tormented sore all night. The next day, being recovered, he went into a little wood, not far from the house where he maid a circle about a yard and half wide, devidingit into 4 parts, making a cross at every Division: and when he had finished his work, he came to M Starchie and desired him to go and tread out the circle, saying, I may not tread it out myself, and further, I will meet with them that went about my death. when M starchie saw this wretched The 1. or. 2. week of Lent Mistress Starchie required them all. 5. to tell her how they were handled, that certain knowledge might be had thereof to the preachers: 
this showeth that the devil transformed himself, and appeared unto them like an angel of ●ight  they all; answered, that an angel like a dove was come from god, & that they must follow him to heaven, which way soever he would lead them, though it were through never so little a hole, for he told them he could draw them through, and so they ran under the beds, And Elizabeth Hardman was under a bed making a hole, and being asked what she did? she said that she must go through the wall for she on the one side, and her lad on the other would soon make a hole. she would (on a time) have leapt out of the casement through the glass window.  
About a fortnight or. 3. weeks before their delivery, Elinor Holland and Elizabeth Hardman foretold how many fits they should have before they slept. and to morrow quoth El. Hol. in the forenoon I must have a fit of 3 hours long. when the time came she bade them set the hour glass. they set it behind her out of her sight, her eyes also was closed. she was senclesse, & speechless, save the noting of the time, which she truly noted: saying, there is a quareter, the half hour, and as the glass was run out, she said turn the glass, & thus did she 3. times or 3. hours. after coming to herself she said jesus bless me. which all of them usually said at the end of their fites. In like manner did El. Hard. for 2. hours, who being demanded how the knew this, answered that a white Dove told them so.  
About the 19 of march the 4 youngest went on their knees all morning until afternoon, ● the fleed from all the family & neighbours into other chambers, call them devils with horns creeping under the bed. when they had the use of their feet, their tongues were taken from them.  
when Master Hopwood a justice of peace came of purpose to take their testimony against Edmond Hartley to Lancaster Assizes and had them before him to that end, they were speechless, and that day he got no answer of them, being called out of one chamber into an other, they sank down by the way speechless. when they spoke they complained that Edmonde would not suffer them to speak against him.  
At the same time jane Ashton a maid servant in the house (the. 7. possessed person of the age of. 30. years) began to bark and howl when she should have gone to bear witness against Edmund Hartley. whereupon one of them in her fit said ah Edmond dost thou trouble her now when she should testify against thee? This was the second time that she was troubled. Almost a year before, it first took her in her throat, as if she had a pin sticking there, whereupon she strained herself so sore that she got up blood, & for two days was very sick, Mistress starchie jest gly said, jane is sick of the hook, nay quoth Hartlay I assure you it is no hook for if your own daughter or any other had been in the same place the had been so served. As I remember I heard them say that jane Ashton had gone into Hartlays chamber & looked into his chest.  
About the 21. of March El. Hol. & El. Hard. for 3 day & 3 nights together could neither eat nor drink, nor speak to any except it were on to another, & to their lads. save that their lads gave them leave (as the said) the one to eat a toast & drink, the other a sour milk posset. And it. notwiihstanding that permission they said he was angry that they had eaten. & told them that thy should not be quiet, until the had cast it up a gain so the vomited saying, take it to thee, here it is again, for thou gavest us licence to eat it, & now thou art angry. & if the went about to swallow a little drink the were so taken by the throat, that the picked 〈◊〉 up again. The 3 night about 8 a cloak El H●l: being asked when she would or could sleep, answered, that there were 4 hovers it to come. before she could sleep. about an hour & half of that time she took a distaff, & span both faster & finer then at any tym before. when she had done spinning she said unto them, now shall I work you all. and thencforth was so extremely handled, that tvo could scarcely rule & hold her. at length reverting she said I have been sleeping 3 days & 3 nights, and now I faint with hunger.  
About a week before there deliverance some of the youngest used these kind of speeches: thou naughty lad, thou makest us sick. for thou knowest the preachers will come shortly.  
This generally was observed in the 5 youngest, that when the gave themselves to any sport, the had rest & were pleasant though the time was long. their parents report being at a play in a neighbour gentleman's house many hours together, the were quiet all the time (Hartlay boested that he had kept them so long quiet) but one the contrary as soon as the went about any godly exercise the were troubled. And thus much brifly touching those 6 at Cleworth, & the strange accedents which fell out there, as also how in all probability it came to be so with them. now let us return to Marg Byrom of Salford, who came to be vexed in like sort, by the appointment of God, & by the same mediate hand, the devil, and Hartlay the conjuror.  
The 10 of january (being the 4 day after her trouble began) as she sat by the kitchyne fire, she was thrown towards the fire, lying along hard by the chimneye bars as though she should have been roasted. Thence the drwe her and having continued a long time in the fit and recovering, about half an hover after, as s●ee sat in a Chair, she was thrown headlong under the board but had no harm, and thus was she suddenly and violently cast sundry times after.  
She being desired to tell how her fits held her, said that she thought, something rolled in her belly like a calf and lay ever on her left side & when it rose up from her belly towards her heart, she thought the head and nose thereof had been full of nails, wherewith being pricked she was compelled to scrike aloud with veri pain and fear. when her belly was swollen, it lift her up, & so bounsed that it would pick of the hand of him that held her down, & sometime the parti himself that held her far of. when her belly slaked there went out of her mouth a could breathe, (that made her mouth very could) which caused her to bark and howl, than plumpte it down into her body like a cold long whetstone on her left side when her belly was small, then was the rest of her body be numed with cold, wherewith she so quaked, that her teeth chattered in her head, and if she went to warm her, she was presently picked backward.  
About the end of january from M Starchies, hom she went to Salford, a town adjoining to Manchester, accompanied with Hartlay and on other. the next morning as Hartlay prayed over her in afite, came one M Palmer a preacher of Manchester, who asked him what he was doing: he answered praying thou pray, thou canst not pray, quoth he. what prayer canst thou say, none said he, but the lords prayer. say it, quoth he the which as I remember he could not say. he then as a private man examined him, and after had him before two justices of peace: from whom he brought him by their appointment to Marg. Byr: to hear what she could say against him: but as soon as she saw him she straightway became speechless, and was cast down backwards, and so did the 2 tyme. and 5. times was dumb when Hartlay came in her sight, this morning as she came to the fire, she saw a great black dog, with a monstrous tail, a long chain open mouth coming apace tawardes her, and running by her left side cast her on her face hard by the fire, holding her tongue for half an hour, but leaving at liberty her eyes and hands. a little after a bygg black cat staring fearfully at her came runinge by her left side and threw her backward taking from her the use both of her eyes and hands, which with yes king were ever loosed. about half hour after that fit: it came like a big mouse and leapt upon her left knee, cast her backward, took a way her tongue, eyes, and senses, that she lay as dead, and when she came to any feeling, it puffed up her belly as afore. these visions and fites ordinarily troubled her for 6 weeks every day on the day time as is said. & commonly everi night it sat (as she though) on her head very heavi laying (as it seemed to her) 4. great figers on her brows, that she was not able to open her eyes. otfen times she cried to her mother, that the should sit from of her Head, ask who it was that held her ●oe strait. & though she could not stir her head, it her kerchief was pulled of her head thrice commonly, she notwithstanding lying still as a stock from 9 to 3 in the morning, about which time it departed in departing sometimes gave her a great thump, on the hinder part of her head, that it was very sore for 2 Days after.  
Six times within those 6. weeks the spirit would not suffer her to eat or drink, it took away also her stomach. if she offered to drink (at the earnest motion of others) it cast her and the drink down together. At other times she did eat greedily, slossinge up her meat like a greedy dog, or hog, that her mother and her friends, wear ashamed of her. still she was hungry and cried for more, saying she had nothing, though she spared no kind of meat: allwas fish that came to net. After abundance of meat her belly seemed never the fuller, that she marveled which way it went.  
The 10 of febuari it pulled her as she thought in an hundred pieces. there came out of her mouth such a stinking smoke, and breath that she could not endure it herself. her voice and crying were quite altered, and so continued till night. But her breath stank so ill a day and a night after, that her neighbours could not endure to come near her.  
Often her senses were taken a way, and she maid as stiff as iron, and oft as dead even breathless. it made her speak sharply, hastily, and by snatches: sometimes it made a loud noise in her belly, like that in the belly of a great troting horse.  
The two next nights before the day of her examination concerning Hartlay, appeared the devil in the likeness of Hartlay requesting her to take heed what she said, and to speak the truth, for the time was come promising her siiluer and gold. she answered (thinking it to be Hartlay) that the truth she had spoken already, & that she would not favour him neither for silver nor gold: the 2 night he departed saying do as thou wilt. the day before Hartlay his execution was a sore day unto her, after which every day she went to morning prayer, & was never troubled in the Church save the 1 day, whereon it took her about the midst of the sermon, in heaving up her shoulders, depriving her of her senses after the recovery of her senses, it took away the use of her legs: and thus it molested her in the Church, to the admuration of the people, about an hour and half.  
At the advices at Lancaster was Hartlay condemned and hanged the making of his circle was chiefly his overthrow which he denied, but breaking the rope he after confessed it.  
After this time she had more ease in the day than she was wont, but in the night she lay stiff 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 given him, procured first one preacher then an other to see them: but they knew not well what to say to their affliction. After having intelligence by D. Dee his butler of the like grievous affliction of Thomas Darling his uncles son, an recovery upon the advice given by myself, he requested D. Dee his letter unto me (though unacquainted) and obtained it, wherewith he sent his own also, which prevailed not with me.  
thereupon he procured other letters whereof one was from a justice of peace thereby, and sent the second time unto me. Then I craving first the advice of many of my brethren in the ministry, met together at an exercise: yielded to M. Starchyes request, & about 3. weeks after went thither.  
On the 16. of March. 96. M. George More pastor of Cawlke in Dane byshire, and myself, came to Cleworth. Wither when we were come M Starchy told us, that his son had been well, about a fortnight, and his daughter 4. days: and surely to see to they were at that instant as well and free from any possession by Satan, as any other: which we suspected to proceed, from the subtlety of the devil, & so it proved. Shortly after our coming, as we sat at dinner, came in Margaret Hardman and her sister, & El: Holland on after another like players to bid us welcome: forasmuch as no body sent for me said one of them, I am come of my own accord. And having thus spoken she was thrown backward on a form, and so all 3. were frangely & grievously tormented. Their faces (as I remember) were disfigured, their bodies (I am sure) greatly swelled, & such a sensible stirring & rumbling within their bodies, as to one's sight and feeling they had some quick thing within each of them: and not only so, but such a violent moving there was also in their inward parts: (especially in M. Hardman) as was easily hard of us that were present. I remember also among the manifold pleasant speeches they used, one or more of spoke iocondly conscerning Edmond Hartlayes hanging, who was then newly executed, and it was to this effect. Do they think they could hang the devil? I wis no: they might hang Ed: but they conlde not hang the devil: no marvel though the rope broke: for they were two Ed: and the devil. By that which I hard of his fits (whereof we have partly hard before) I for my part then thought, & do so still that in the end he who had so sweetly (by kisses forsooth) sent the devil into so many, had by the just judgement of god, the devil sent into him.  
Then hard we jane Ashton howling, and perceiveing it was supernatural, and hearing also other strange things concerning her, especial ye that which was new fallen out of the swelling of her belly whereof you shall hear: we affirmed that we thought that she also was possessed, which neither the family, nor the maid herself mistrusted or feared. and it there was cause. for besides her first taking with the hook and the words Heartily used thereupon, and kisses before with promise of marriage (which all were perhaps forgotten) she was taken with barking as the rest were, when M Hopwoode came to examine them. again the children said no less in their fits, for when she came in their sight they would say, come and help us for thou art one of our company. And though they neither knew nor speak to any other, yet jane they knew, and speak to her only in these words, thou wilt shortly come in amongst us. And she herself acknowledged that some times as shecarien up hot janoks, she thought that she could ihave eaten up a janoke, & often did eat much by stealth, being passing hungry like M Byrom, and the children, who likewise were sometimes exceedingly greedy of meat. This day also an hour or two before we came, her belly began to swell greatly, so that she compared her belly to a woman's great with child. when it abated a little, a breath came up her throat, which caused yelling, after it fell down into her body like a cold stone, as it did with M By. and as soon as tidings came that we were come, presently her belly was fallen, and as little as in former time and so continued.  
Not long after our coming all 7. being had into a chamber, the one of us applied his speech according to the present occasion: and then behold all of them even jane Ashton, and M Starchies children were presently most greviously tormented▪ Yea, Satan in john Starchie exceeded for cruelty.  
And thus they continued all that afternoon. 3. or 4. of them gave themselves to Scoffing and Blasphemy, calling the holy Bible being brought up bible babble, bible babble. and thus they did a loud and often All or most of them joined together in a strange and supernatural loud whupping that the house and ground did sound therewith again by reason whereof we were dryven (as I may say) out of the chamber and kept out for that day.  
This evening we did use some words of exhortation, for the sanctefiing of ourselves and the family, against the next days service: immediately before which they all sent forth as they had before) a supernatural loud whupping and yelling, such as would have amazed one to have gone into the room where they were, but as one of us opened his mouth they were presently silent and so continued.  
The next morning all 7. being had into a fair large parlour, & laid thereon couches, M. More. M. Dickens (a preacher and their pastor) and myself with about. 30. more assembled together, spent that day in prayer with fasting & hearing the word, all the parties afflicted remaining in their fits the said whole day. Towards the end whereof, they all of the sudden began to be most extremely tormented, beting up & down with their bodies being held by others, crying also (6 of them) aloud in strange and supernatural manner, & after they lay as dead. wherewith they which were present were so affected: that leving that good order which all the day had been kept, confusedly every on with voice and hands lifted up, cried unto god for mercy in their behalf, and the lord was pleased to hear us, so as. 6. of them were shortly delivered, wherein we with them rejoiced, & praised god for the same.  
The first that was dispossesed was M. Byrom, than all the residu (save jane Ashton) one shortly after an other, between. 5. and. 6. at night. she began to be vexed by sathan about. 4, or. 5, in the morning and never had rest until her deliverance. All that day she hard only a humming and a sound but knew nothing what was said: she could thus hear but not see. Sometime she saw & then marveled what the company did there, and how she got thither: howbeit she heard every idle word that the children possessed had, she was more extremely handled that day than any before, though she had had many sore days. She was ever full of pain, and it seemed to her as though her heart would have burst▪ she strained upmuch phlegmy and bloody matter Lastly she lay as dead for the space of half an hour, taking no breath. Then start she up most joyfully, magnifying god, with such. a cheerful countenance and voice, that we all rejoiced with her, but were somewhat amazed at her suddayn lauding of god, with such freedom & earnestness in speech and gesture.  
john Starchy the next was so miserably rend that abundance of blood 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, so that some said to us, he seemeth to be dead. Then start he up likewise on the sudden, & praised god in most cheerful & comfortable manner. And so did the rest, who also made sundry times great show of vomiting and now and then vomited indeed, something like fleam thick spittle. These. 4. especially. 3. of them used much light behavinur and vain gestures, sundry also filthy scurrilous speeches, but whispering then for the most part among themselves, so as they were no let to that holy exercise we then had in hand. Sometimes also they spoke blasphemy calling the word preached, bible babble he will never have done prating, prittle prattle  
M, Hardman why lest M. More was praching used these words, I must go I must away: I cannot tarry, whither shall I go? I am hot, I am too hot. I will not die, iterating them all. which words did greatly encourage us.  
When these 6 were delivered, some desired to know how they assuered themselves thereof, and they answered as followeth. M Byr: said that she felt it come up from her belly towards her breast, thence to her throat: 
in like sort William Somers had asore throat after the departur of the spirit:  when it left her throat it gave her a sore lug, and all this while a dark mist dazzled her eyes. Then she felt it to go out of her mouth, but it left behind it asore throat & afilthy smell, that aweke after her meat was vusavary. It went out in the likeness of a crows head round, (as to her seemed) and sat in the corner of the parlour, with darkness about it a while. Then went it with such a flash of fire out of the window, that all the Parlour seemed on fire, to her only.  
john Starchie: said it went from him like a man with a bulch on his black very ill favoured. and presently he returned to have reentered, but he withstood him strong in faith. the same in effect said M Hard. Anne Starchy said, he went like a foul ugly man, with a white beard and a great bulch on his breast as big as a man's head. and straightway returned to have reentered, but she faithfully resisted, Even so said El. Hol. the whit beard excepted.  
El. Hard said, it was like an urchin, and went through a very little hole (as she thought) out of the parlour, but out of hand returned a gain in a very foul shape promising her gold, and whatsoever she would desire, if she would give him leave to enter again, but she yielded not. than he threatened to cast her into a pit, saying sometime thou wilt go alone. he said also, he would cast her into the fire, and break her neck, but she resisting he departed like an urchine.  
And thus the first days work was happily ended. But behold the slight of the wily serpent, for when we were all at rest, the spirits set upon the 5 little children, like so many wolfs the silly Lambs. the poor children being newly recovered, and suddenly invaded, wereso frighted that they clasped fast about their middles that lay with them and hid their faces with their bed clothes. M. Dickons was called down who coming saw them resisting, and encouraged them to standfast never to yield, but to pray and resist with faith. & shortly they were well and fell a sleep.  
The next day we inquired how the were assaulted. M. By. said it came to her like an ugly black man with shoulders higher than his head, promising her enough if she would consent, and that he would lie still when she utterly denied him and prayed against him, he threatened to cast her into apitt as she went home. But when she resisted he cast her to the ground, and departed twice as big, and foul as he came, with two flashes of fire, one before & another after him, making a noise like a great wind among trees. She was not assaulted at midnight with the 5 but after supper before she went to bed.  
john Starchy said he came in the former likeness, making many large proffers, gabs of gold etc. But when he saw he nothing prevailed with sugared words, he used terrible menaces, saying he would break his neck etc. Anne Starchy said he came in the former likeness.  
M. Hard. said he came in the same form he went out proffering gold but she refusing, he threatened to break her neck, cast her into a pit, and drown her and so departed.  
El. Hard. said he came like a bear with fire in his mouth wherewith she was so terrified that she leapt quite out of her bed, and ran from him, she wist not whither: but one of the company stayed her. Then he desired her to open her mouth, as he opened his, showing her two bags, one of silver an other of gold, promising her 9 times as much but not prevailing he ran away as a bear that breaks loose from the stake when she was laid down and prayed, he came again like an ape, promising her gold etc., at her pleasure. Then he menaced to cast her out of the window, and into the fire if ever she stood near it, and so departed: very foul & with an horrible scryke.  
El: Hol. said he came like a great bear with open mouth upon her, & presently turned itself into the similitude of a white dove: but she resisted, and it departed.  
Thus we have hard of the dispossession of 6. & what things fell out therein, as also presently after the same: it resteth that we convert our speech to jane Ashton the 7. Satan upon the aforesaid day towards evening put her to extreme pain, and continued the same long very near 2. hours after their deliverance, enticing her to say he was gone and to make show of welfare, promising that he would not molest her at all. She to be at ease consented, and pretended in words to be as well as the rest, but we thought otherwise, because the signs of dispossession were wanting. After she had herein yielded to the devil (which she concealed until after her deliverance) she was as free from any vexation by him as the rest: notwithstanding we prayed or she prayed: whereas before for 3. hours together, her fit being ended the shortest prayer that might be being used, she would be in an other most grievous to behold.  
All night she was very well, the next morning also, until we 3. (who were to be leaders that day also, in that holy action we had in hand▪ having shut our door) had cast down ourselves before the throne of grace, to crave the direction & assistance of god's spirit in the work we were to enter upon this) I say) we had no sooner done, but behold the chamber where we were, yea the whole house did ring of her a gain, whereby we were not a little comforted & encouraged, to enter the second tym into the field. for thereby we were assured, that we were not deceived, and that satan was certainly in her. after we can down into the parlour, whether many more resorted that day than the other to the number of about 50. we all being exercised as the day aforesaid. This morning she was sore tormented. she often seemed, to vomit up all, and it got up only a little, phlegm. and when she hanged down her head to vomit, often the spirit would all to shake her as an angry mastiff a little cur dog, so that after her delivery she was very hoarse & weak. About on of the clock she being very extremely tormented, fell a weeping that tears, trickled down, & after lay as dead a little space reverting she said, he is gone, and gave thanks for her deliverance. it went out like a great breath, ugly like a toad, round like a ball & within an hover after it returned like a foul big black 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 us that the said evening it was come up from her belly to her breast, thence to her throat, where it held her as at her first taking, thence to her head. than she said, it desired her to tell us that he was gone, & promised her not to move or hurt her, & that she should lack nothing, why said we, would you hearken to the devil? because (said she) I was very sore, and he promised me ease, but he hath deceived me. quoth M Dickons believe the devil again. beware of lying, he teacheth to lie, and you are taught for lying.  
This day & 2 or 3. following, the unclean spirits returned ever & anon in visible forms upon all 7. throwing some of them violently down before us all, depriving others for a little space of the use of some member of their bodies, as arm or leg: seeking also both by godly promises, of silver, gold, silks, veluit, which they thought verily they saw) & such like, & fearful threats their consents to re-enter, without which it should seem satan cannot re-enter, though he can first enter. But from giving such consent and yielding unto satan therein god in mercy kept 6. of them: who since that time (praised be God therefore) were never more nor less, they nor any of them molested by satan until this day, neither it the 7 jane Ashton until a good space after, when she leaving M Starchies house, went and dwelled in a place of ignorance & among papists, 
Luke 11. 26.  & became popish herself, as I have hard. for which opportunity & advamtag the devil watching, & no doubt compasing, he then recovered her, & now dwelleth their whose last estate with Kat: writes & Will. Somers, shall be worse than their first.  
Here followeth, the story of William Somers.   

THE HISTORY OF SOMERS.  
William Somers of Nottingham. now about the age of 22. years, son in law to Robart Cowper of the said town, and by trad of life a physician: about 8 or 9 years past, as he journeyed from Bellyn in the county of wigorn, (where he then dwelled with one M Anthony Brackenberie to Bramsgrove, a market town in that shire accompanied with an old woman dwelling in the said Bellyn, found an hat with a copper band. the woman requiering the same, he gave her the hat though unwillingly, but the band he utterly refused to give, suppossing it to be of gold. where upon she threatening him said that it had been 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 fear. and thus he continued frighted for a time. shortly after M. Brackenberic his master removed to Holme, near to Newark upon trent in the county of Nottingham being there sent about his master's business unto Newark in the way as he went thither, he was suddenly thrown into adicth, some 8 yards distant from the high way where in he went. after he had lain there a certain tim, he got up & went forward in his journey, but by that he had gone a very little way further he was taken again & cast into a throne bush about 60. yards distant from the high way: but how he came into it, or the ditch he knew not. in these two places he lay for the space of some 4 hours, as he perceived after by the time of the day. notwithstanding this let, to Newark he went. when in his return he drew near Holm he began to be sick. from sickness he came to carry himself after that strange manner by fits, that his master supposed him to play the counterfeit, and theirupon 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 than other. at length it well appeared to be some strange visitation and hand of God whereupon his master procured on in the ministry to come to him, he being for the space of 3 weeks or there about a continual trouble, and his master not knowing by what meaines to procure his amendment: sent him accompanied with 3 people to Nottingham to his mother being then a widow. whilst he was at Holme he hard something say unto him, that upon such a day he would leave him, & not come unto him (so far as I remember he said) until the end of 6 years. Now after he had been about 5 weeks 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: insomuch 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 betook himself wholly to the other, from whom the said William Somers did twice run away.  
About the 20. day of March. 1596. his aforesaid master Thomas Porter sent him to Walton in Darbyshire the now dwelling house of Sir William Bows to asister of his wifes there named Mary Milwood. In his going thither there met him in Blakewell more at a deep coal-pit hard by the high way side, 
by the manner of meeting the 2 time, and words uttered to him the 2 time, it should seem rather to be the devil in the likeness of an old woman  an old woman (as he thought) who asked him where he dwelled and whithor he was going, without any more words. About a mile & half further (he having gone forward a journeying pace without stay) * she met him agaun, and passed by him with out any words. The next day he returning from Walton homewards. she met him at the aforesaid pit, and asked him how he did? saying further, I must have a penny of thee. he answered, that he had no money, Thou hast (quoth she) Mary Millwood gave thee. 2. pence, I will have a penny of it or I will throw thee into this pit and break thy neck. Hereupon for fear she giving him 2 pence he gave her 3 pence which indeed had been given him by the said Mary. After this she put her hand to a bag she had about her, and taking thence a piece of bread with butter spread on it, bade him eat it. He refusing she threatened him again, to throw him into the pit, and break his neck, if he would not eat it. 
This Katherine Wright is a young woman dwelling at a place called Bridgway lane not far distant from Blackwel more who about 14 years past being possesed was by prayet delivered but is since repossesed  whereupon (greatly against his will and for fear) he did eat it, and in the eating it seemed to him as sweet as any honey. She said moreoverunto him Dost thou not know Katheryn Wright? no quoth he, she is my neighbour (said she) and she and I will come to Nottingham one of these days, and see how thou dost. Then a cat (as the boy thought) leapt up into her bosom, the which she embraced, and with her arms clasped it unto her, and thus they parted each from other. About the beginning of October. 1597. the said Somers (being at Nottingham in the house of his master Thomas Porter did use such strange and idle. kind of gestures in laughing, dancing & such like light behaviour, that he was suspected to be mad: sundry times he refused all kind of meat for a long space together, insomuch as he did seem thereby to pine away, sometimes he shaked as if he had had an ague there was hard a strange noise or flapping from within his body he was often seen to gather himself on a round heap under his bed-cloathes: 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 fear that thereby he would have spoiled himself, 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 he seemed to be twice so big as his natural body. Oft also was he seen to have a certain variable swelling or lump to a great bigness swiftly running up and down between the flesh and skin through all the parts of his body: and many times when that swelling was, these or the like words were hard out of his mouth. I will go out at his eyes or ears or toes at which speeches the said swelling evidently appearing in such parts, did immediately remove and vanish away. This swelling did not only run from eye to eye, from cheek to cheek, and up & down along still in the body: but besides being now in the one leg presently it would be in the other, and so of the arms in like manner: & look in which arm or leg it stayed (as often it did for a certain space) the same member was innexible and exceedingly heavy as it had been somuch iron. Thus it went with him though not in all, yet in many of his fits wherinover and beside 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 down, drawing then his lips awry, gnashing with his teeth, wallowing and foaming. In sundry of his sits he did utter so strange & fearful scriking as cannot be uttered by man's 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 chair, yet could they not rule him: and in showing that strength he was not perceived to pant or blow, no more than if he had not strained his strength, nor struggled at all. Sometimes he cried extremely, so as tears came from him in great abundance: presently after he would laugh aloud & shrill, his mouth being shut close. And being demanded concerning those accidents, he protested he knew of no such matter, neither felt he any pain. Moreover, he was often times 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, & against the wall or posts of the house without any hurt of his body, & did many ways seek to destroy himself: by reason whereof they were driven to take away his knife, girdle, garters etc. yea with the sheet of his bed he had like to have strangled himmselfe. whereupon as also through the increasing of his fits they were constrained to watch him continually even day & night. His behaviour generally towards all that came, was very pleasant, most impudent also & shameless with much uncleanness. His speeches were usually vain, delivered in very scoffing manner, and many times filthy and unclean, yery unfit once to be named, 
〈◊〉 like in my own hearing did Kat. Wright ●eing possessed.  or blasphemous swearing most fearfully, using one bloody oath after other: sometimes saying I am god & sometimes there is no god. Being moved to say the lords prayer, when he came to thes words lead us not into temptation. he 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 own name, but as spoken by an evil spirit possessing him: upon occasion of some question or speech used by some in their simplicity & ignorance: as that his dame had sent him, that his name was Lucye, that he was king, that he was prince of darkness. you think I have no power of him, yet I can use his tongue, his teeth, lips, hands, legs, his body and all parts of him. and as the spirit named each part, he 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 thrwe thee down into hell there to remain. One john Sherwood charging him to tell who sent him thither, he answered a woman. he charged him again to tell where she dwelled: he answered in Worcester shire. whether is she living or dead? dead said he. wherefore did she send thee? for a hat and hat band. Then the boy when the fire was done was questioned with, concerning these things: whereunto he returned for answer that which is set down in the beginning of this story, which he had concealed until that tyme. Hereunto I might add certain direct answers he maid in latin to those speeches, which in latin were used unto him, a little greek also he speak, 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 importined in his behalf, first by two letteres, after by another from the Mayor, and theireupon I went unto him. As when and about the time I condisended to go (being 14. miles of him) he speak theirof to them which were about him: so when I was come to Nottingham, he instanstlye told the same, and foretold my coming unto him when I drew near the house, as he had also foretold M Aldridge (the preacher of the town) his coming at sundry times.  
Towards that evening I came being the 5 of November, he seemed to be sick, and his sickness greatly to increase upon him, so as they feared he would have died, or had been dead, for he lay an hour with his face and hands black, 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 they neighbour women joahn Pie by name, who came purposlye from him to signify the same unto me: to whom I answered, it was the mere act or operation of the devil, and that the boy was nothing less than either dead or in danger thereof. Forthwith with her I went to him, whom we Found very liulye and in one of his accustomed Fytes, 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 devil, and withal did so frame the words of my mouth, as might best serve to prepare and stir him up to a spiritual fight against satan, or resistance of him in faith. This euen●g he acted many sins, by signs & gesturs most liuly representing and shawdoing them out unto us: as namlye brawling, quarriling fight, swaring, robbing by the high ways, picking and cutting of pur●●es, burglary, whoredom, pride both in men and women, hypocrisy, sluggishness in hearing of the word, drunkenness, glotinye, also dancing with the toys thereunto belonging, the manner of antic dances, the games of dicing and carding, the abuse of the viol with other instruments at the end of sundry of these he laughted exceedingly, divers times clapping his hands on his thighs for joy: and at the end of some of them, as killing and stealing, he showed how he brought them to the gallows, making asigne thereof. during this time which continued about an hour, as he was altogether silent, so was he 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 liuly and orient colours painted out (as I may say) unto us that were present, being to the number of some 60. that I for my own part (and I am persuaded the rest of the beholders are of my mind) do verily think, that it is not in the skile and power of man to do the like. whilst we were recommending him and his grievous estate to the Lord, and entreating his majesty in his behalf, he uttered these words, I must begun.  
The next day being the lords day I came not at him until about 3. a clock in the afternoon, (finding company with him) at which time I used some speech, wherein I endeavoured to prepare both him & his master's 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, than some words of exhortation were used by myself, for the sanctifiyng of so many of us, as whose spirits god should stir up, to join in that solemn 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 affecting him: so this evening & all the night long he hand led him more extremely than 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 the could see no tongue nor part of it, only in his thoat they beheld the root thereof. he uttered often thes words, for corn, for corn, with a few more thereunto appertaining, noting the unsatiable desire of gain or r●aysing the price of corn in corn men. this night was spent by some well disposed people in reading & praying. this evening I requested the minister of that congregatio M Aldridge & with him on M. Aldred & M. Halam Pastors of 2 several towns near adjoining unto Nott. to join with me on the morrow, in the ministration of the word and prayer, whereunto the condescended. And this I did the rather, that thereby I might proclaim and make known unto all men, that as I have no special or greater gift herein then the rest of my brethren: so neither do I arrogate, or challenge any such thing to myself.  
In the morning (being the 7 of November) many of us were assembled together in the next convenient and seemly room to the place of his abode. The boy was brought with strange and fearful scriking by. 6. or 7. strong men, who had all of them enough ado to bring him and laid on a couch in the midst of us. M. Aldridg began and after prayer proceeded to the interpretation of the. 4. of Hos. the two f●ste verses. when he had finished, myself entreated of that story set down in the. 9 of Mark, from verse. 14, until the 30. where 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 Satan, having little or no rest at all, so as the same for vexation by the spirit far exceeded any of the days before. His torments in his fits were most grievous and fearful to behold, wherein his body being swelled, was tossed up and down. In these fits his strength was very great so as being held down wi●h 5. strong men, he did notwithstanding all their strength against their wills, rise and stand upright of his feet. He was also continually torn in very fearful manner. and disfigured in his face: wherein sometimes his lips were draune awry, now to the one side now to the other: sometimes his face and neck distorted, to the right and to the left hand, yea sometimes writhe to his back: sometimes he thrust out his tongue very far and big, and sometimes turned backwards into his throat, gaping so wide that we might afar of perceive it: now he gnashed with his teeth: now he foamed like to the horse or boar, roping down to his breast, notwithstanding there was one purposely standing by with a cloth ever and anon to wipe it away, not to say any thing of his fearful staring with his eyes, and incredible gaping:  
This day notwithstanding he was so held as is aforesaid, he went about to have choked and so destroyed himself: speeches he used non, save once in a great voice, corn, and when I applied that speech of our Saviour, all things are possible to him that believeth he used these words thou liest. divers times he scriched or cried aloud in astrange and supernatural manner: sometimes he roared fearfully ly●e a bear, and cried like a swine.  
Towards the evening as I was treating of these words, than the spirit cried, rend him sore, and came out, and he was as one dead, insomuch that many said he is dead, the boy was rend sore indeed, cried and that a loud. Then they people which were present, as men astonished and with the grevyoves' sight and cry unspeakable affected in the boweles of compassion towards him, breaking there hitherto continued silent, cried out all at once: as it were with one voice unto the Lord, to have mercy upon him: and within a quarter of an hour (they and he still crying aloud) he held down one a bed by 5 men, and offering as though he would have vomited, was one the sudden violently cast, & his body therewith turned, so as his face lay donwards to the ground & at the bed's feet, & his back upward with his feet on the bed's head, & thus he lay as if he had been dead for a season. Thus we have hard not only how it went with Som. in the tim of his possession, & at and a little before his dispossion, but also how & by what means I came unto him, & being there, carried myself in this present action.  
according now to that in the gospel, when the unclean spirit is gone out of a man, 
Math. 21 43.  he sayeth to himself, I will return into mine house from whence I came, etc. it fell out here, for the unclean spirit being gone out of Someres, returned and sought to enter again into him. And as for the compassing of his former habitation with the 7 in Lanchashire he visiblely appeared unto 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 down along on his body, until it came to his privy parts, from whence it vanished away. Thus did the spirit many times and sundry ways, and about a quarter of a year after, recovered him and entered again, as appeareth by the signs of possession, whereunto some of the 17. witnesses after mentioned have deposed, as appeareth by the depositiones of divers, if the time when the things wear done which they deposed be observed. After this satan drew the boy also upon whom the work was wrought, to confese and affirm that he had dissemled. And to bring this to pass (which passeth whatsoeever else could be imagined, to persuade the world that he counterfeited) the old serpent so ordered the matter, that he was charged to have be witched on Sterland to death, & brought theirupon into the towns haul before the magistraits, by the meaines & procurement of M. Freeman, Sterlands' wife & some of her neighbours came with an accusation of witchcraft against him, to wit, that upon such a day in Not. market Som. should tread on the heel of the said Sterland whereupon he should presently fall sick, and died 4 or 5 days after. Her neighbours they witnesed, that Starland being dead, his heel locked black, or some such thing: Hereupon Som. was committed to prison, but a little after bailed. Not long after this, these magistrates, (under colour to find out this counterfeiting) took this witch (forsooth) & it percase a counterfeit, from his parents, and committed him to their house of correction, called St. jones, & their to the costody of 2 most lewd fellows: which no sooner had him, but forthwith about thire work the went: the one john Couper threatening to whip him, the other Nich. Shepard to pinch him with pincers, thereby to draw him (indeed) to confess, that he had counterfeited, as appeareth by thire depositions. beside, the above named Nott. magistrates promised him 10. l. and that he should set up any trade, so that he would confese his dissemling, as M jakson Alderman confessed in the town haul before many, but this said he, they did in policy. Lastly the devil himself visibly appeared unto him (as experirence hath taught he doth usually to those that he possesseth) promising and threatening, and all to compass his confession, which by these meaines he effected.  
When Som. had been at St jones under the custodi of his said keepers, about 3 days, & all those means you hereof used▪ for the compasing of a confession of counterfeiting, he acknowledged that he had counterfeited, & therewithal was freed from all vexation in his body by the devil, (then repossesing him) which immediately before and till then all the tym of his repossession he had tasted, and many others beheld.  
The case being thus, myself with others thought good, to procure a commission from the Arch B. of York, for the examining of such as had seen So. do or suffer, sundry things impossible to be counterfeited, for it was thought, that the depositions of men would be available to overthrow this wretched confession of his, when percase the bare assertions of men would not. to this end a commission was granted & directed to Io. Therrald esquire (then) high sheriff of the countiss of Nott. S. john Byron knight, Io Stanhop, Rob Markham, Rich. Perkins esquires, Pet Clerk Mai of the town of Nott. M Walton A●chdeacon of Darbishire, Miles Leigh official of Not. Io. Ireton, Io Browne, Rob. Evington, & Tho. B●ulton, ministers & preachers of God word. These comisioners upon the 20. of march 1597. examined 17. every of which deposed more or les to some thing done or suffered by So. which neither nature nor art can compass▪ as appeareth by their depositions now in print. this don So. himself was called before the commissioners, & he who for the space of a month before, even from the tym he said he counterfeited until that present, 
who because he was an adversari, was made a com●issione● &. with him 2 other, Pet. Clerk Ma●or, M●es Leigh official.  had not at all been vexed by satan in his body, as if he had had no such guess nor inhabitant no more than any other, (which came from the subtlety of the devil, was viol●tli thrown down, even as he was facing out his counterfeiting▪ & so oft & miserably tormented by the devil, until both himself to the comssioners acknowledged, that he had not counterfited & the greatest contend for counterfeiting, & enemy to the said work of god, M Wal. Arch. of Dar. & a comissioner, that it was the finger of god. the divers fits he had in the presence of these commissioners, besides the great violence offered unto him, he was in the first of them, thrust deep into the hand & leg with pins, but stirred not thereat, neither did any blood issue at either of the places so pricked. The said fit ended being demanded what he had done▪ as also what had been done unto him? he knew not of any thing, more or less. At this time also his two keepers were enamyned, who for all their mincing acknowledged that on of them threatened to whypp him, the other to pinch him with pincers, which he called knipknaps. Thus the matter being manifest to the commissioners, partly by the depositions of men, partly by that themselves saw and partly also by the confession of Som. himself, they surceased to examine any further, and shortly after together with the said depositions, returned to the Arch: B. of York, no counterfeiting. Now was Som. taken from his aforesaid keepers, & committed to the custody of one Edmond Garland where he was continually tormented of the devil, & that more fearfully than ever before: whereby his repossession & the lurking of the spirit was evident.  
Confessing now that he never counterfeited, (which also was manifest to those that beheld his vexation by sathan) & being thereupon demanded, why he had before affirmed the contrary? as in words he rendered the reason thereof, so in writing himself set down the same in these words following: which under his own hand is yet to be seen.  
Being at Saint jones there came unto me a thing like unto a dog, and said unto me, and if I would consent unto him and say that I was a counterfeit, he would give me a bag of gold, 
say I counter feited.  and if pieces: and if I * would I should do any thing that I would take in hand, and he would come to me like a mouse, and help me. And then came to me a thing like an ass, & said that if I would not say that I was a counterfeit, he would cast me into the well, and so went away, And Nicholas Shepherd said and if I were in a fit again, he would fetch a pair of knipknaps and a rope, & he would make me confese, or else hang me, & john Cowper & Shepheard said, and if I would say that I was a counterfeit, that Master Maior & the Aldermen would give me ten pounds & I should set up any trad that I would and I had better say, that I was a counterfeit and live like a man, then to have nothing: for if I should say that I were not a counterseyt, & go into the clergies hand, I should hau● nothing.  
Summer's being at Edm. Garlands was daily in grievous manner tormented by the devil, oft cast into the fire, but not burnt: and to let his other vexations go, was of extraordinary strength and supernatural knowledge: wherewith was made manifest that he was reposessed notwithstanding no such thing had appeared for the spance of a month before. But by that he had been about, 10. days at Ed: Garlands the Mayor with some of the▪ aldermans & M, Will: Gregory the town clerk who at satins discovery before the, 12. commissioners were greatly abashed and confounded in themselves gathered heart to themselves and encouraging one another, they sent and procured that whereby they got summers into their own possession again, and this doubtless they did the more speedily, for that (as I take it) they hard that we were purposed now to have used the meaines for his dispossession publicly in the Church, which they sure feared would have turned to their great shame, who had so hotly and openly contended for counterfeiting, They no sooner had him but he was at quiet, as if he had been a counterfeit indeed, and nothing less than a devil within him. About a week after, (the assizes being at Nott.) before the Lord Anderson, Somers was called, said he had counterfted, & being commanded by my Lord Anderson to do his tricks as some call them, he thrwe himself down: and then the spirit trifled, and so carried himself, as might best make to persuade those present that he counterfeited: and it so as theirin (through the overruling hand of God, their was sufficient to keep man from that persuasion. for since twice in open court at Lambeth, by two no main adversaries then present, it hath been said, although to another end, that one of his legs were as heavy, as if it had been iron. shortly after to London he went, and dwelled with a barber in Eastsmithfeild, from whence he went to the bishop of London: where after he had been about a month, & myself somewhat longer in the Gathouse for heresy, he proceeded further, & added this to his former iniquity, that I had taught him to counterfeit: which accusation hath been in such sort pursued against me, as is showed in the several treatises published by some friends to the cause▪ the other charge of heresy for which I was sent to prison▪ as appeareth by the warrant' lying in the dust, never word being spoken thereof until this day, no not so much as the heresy or heretical opinion once named, that I should hold and maintain.  
FINIS   

THE DOCTRINE OF THE POSSESSION AND DISPOSSESSION OF demoniacs OUT OF THE WORD OF God. PARTICULERLY APPLIED UNTO SOMERS, AND THE REST OF THE PERSONS CONTROVERTED TOGETHER. with the use we are to make of the same.  
We have hard in the former treatise of 8. Persons that wear vexed with evil spirits, viz. 7 in Lanchashire, and one at Nottinham: and of divers strange actiones or passions done or suffered by them. Now that the glory of God, & the edification of the christian reader, (which two things only I have aimed at: in the publishing of this story,) may be the better furthered thereby. I have thought it necessary to treat of these 3 things. 1. that all those persons were indeed possessed with unclean spirits, and did not counterfeit apossession, as is affirmed by some. 2. That they were all (undoubtedly) dispossessed, and that by prayer and fasting, the meaines which God hath thereunto appointed. 3. what is the holy and right use we should all make of this rare and great work of God: which every on should specially in the reading hereof aim at, though it can not be attained, without the certain knowledge of the two former points.  

1 That they did not counterfeit a possession, but were verily possessed with unclean spirits.  
I do not say with the poet, felix qui potuit rerum cognoscere causas he is a happy man, who can find out the causes of things: but this I affirm, it is the part of a wise man, to search out the cause of a thing. He therefore yea he only shall carry himself wyslye in the present controversy we have in hand, and judge aright therein, who shall labour to find out the true and proper cause of those strange accidents, whereof a true report hath been made in the former treatise. I will not stand here to iterate and heap up those strange things which are before specified, all which may be referred either to there extraordinary and supernatural strength, or their supernaturally knowledgd, or their extraordinary and supernatural actions or passions of their bodies: only in the spirit of meekness and with all humility, 
Such effects ac have been down by these parties possessed cannot proceed from the nature or skile of man  I demand of them which deny and call in question or doubt of their possession, whence or from what cause the actions or passiones acted or suffered by them came? can their any natural cause be given of them? or is there any thing in nature that might send forth such effects? verily, though it might be granted of some of them, yet undoubtedly it cannot truly be affirmed of all: but that some of them are not humian * but it came from some 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 been with others in the like case? except we will be so gross as to imagine, either that God wrought them immediately, without the ministry of any creature, or by the service of an elect Angel: neither of which can possibly be, considering their vanities toys and fooleries, the distorting and dissiguring of their faces, with other accidents of that kind, and the unclean & blasphemous speeches above mentioned. On the contararie side they all well be ●ee●e the unclean spirit, and suit exelentlye with his nature, and therefore make greatly for confirmation of their possession.  
If any granting that these things were done by wicked spirits, shall say that it followeth not theireupon that the spirits were in them and so possessed them. 
how spirits being with out man do vex him  * I answer that a spirit without man may divers ways greatly trouble and afflict him, as by sights and visions, yea even in his body, as he did job. So likewise after the deliverance of the above named persons (as also of on Thomas Darling aboy not long since dispossesed, 
job. 2. 7.  dwelling in Burton upon Trent, in the county of Stafford) they spirits in their return to repossese them, did many times and sundry ways (that by fearing, astonishing, and threatening of them they might prevail) mightily molest and trouble them.  
* But that the devil being without man, 
It is impossible for Satan being without man to have the whole rule and disposition of the body.  can rule & dispose of the whole body of man, and every part thereof according to his pleasure, as he did with these, and doth with all those he posseseth, it is absurd to affirm. For what more can satan do to the body of man, than rule and torment it thus in the inward and outward parts, and in every parcel and member theiro● according to his lust and pleasure? the which if he could do being without, he would never desire nor seek entrance into man to possess 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 than his being without him. Secondly satan being without man, can not cause or send forth those effects (which are indeed signs of possession) whereof we have hard before, & more shallbe spoken afterward, because then god should have left his church destitute of all meaines, whereby to discern of possession which can n●t be, the wisdom of God considered on the on sid, and the necessity of man to be directed herein, on the other. Again if it were true that the evil spirit could so torment a man on every sid being without him only, how could the common people among the jews have known when men were possesed, as it is evident by the * gospel they did? 
math 15. 2 2.  for it is certain that by no other meaines but the manner of their handling, 
mark 9 22.  or vexation by satan they knew it, as a● may partly appear out of the 9 
verse 17. 18. 22.  Cha●t. of Mark. now might not this same objection as well have been objected unto them: as it is against us at this present, The devil by some outward operation can do all that which leadeth you to think that such and such are posesed, you may therefore err and be deceived in so thinking and affirming.  
But it hath been objected that these things came, though not from nature, yet from the corruption of nature, 
Against the filie shift of pretended counterfeiting.  in that they were counterfeities. I answer, that he which well considereth of the strange accidents whereof we have hard, may easily perceive that there are many particulars there mentioned, which can not possibly be done by any art or skill of man▪ but that they far surpas his cunning & all human power. It can not be then that they counterfeited. If any man shall doubt that the history is not truly reported by me, let him consider that there hath been that course taken in these treatises, which hath been ever thought best, and most likely to procure credit to any story. For herein we have observed all necessary circumstances, the persons which were thus afflicted, the time when, the place where, and hereafter sundry of the witnesses before whom these things fell out shallbe produced. If I only had been a witness of these things▪ though I might happily have made report of them to some of my acquaintance who knew me to be one that through god's mercy have learned to make conscience of a lie: yet should I have been afraid to have put them in print, for so many to read and unto whom I am altogether unknown. But seeing that these things have not been done in a corner, but in places that are populous and famous enough, not beyond the seas, but in such parts of our own land as any man that is desirous to search out the truth in this matter, may either go to them himself, or receive certain intelligence from thence without any great trouble, before such witnesses of whom many are well known to be of such integriti, as they would not be corrupted, & of such wisdom as the could not be deceived, specially using so many means as they did to try and boult out the truth: further that not the witnesses only but also the parties themselves which were so possessed are alive and lastly that there are such a cloud of witnesses, even hundreds, whereof sun 30. upon their corporal oaths have deposed the impossible things to be counterseyted, which we have reported of Somers: If any man (notwithstanding these helps against his incredulity herein) shall still either deny or doubt whether this matter of fact hath been truly 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 those parties whom histories passed conscerne are dead, but these alive, & their histories are not deposed unto, at least by so many witnesses as and no marvel for they were possessed with a legion of devils, and this child with one only.  
The 14. 
14 there fits they deprived of 〈◊〉 senses, ●h internal ●d external.  mark of one possessed is, that they are deprived of their senses, internal and external. The first is evident by this that the man out of whom the devils were departed is said: to sit at the feet of jesus clothed and in his right mind: he was therefore out of his right mind when he was possessed, which is further confirmed in that he did wear no clothes in that he did shun the society of men abiding in no house, 
●a●k. 515. ●k. 8. 35.  but in the graves, in that both night and day he cried in the mountains, and in the graves, as also by the speeches which upon the sight of Christ, he or rather they being two (as appeareth by Mtthew) uttered saying or crying with a loud voice: what have we to do with thee jesus the son of god? I charge thee by god that thou torment me not which they would never have said, 
6. 27.  had they had the use of their understanding. And lest we should imagine that it was thus only with these two possessed with a legion, 
29.  we must remember that these and such like speeches or exclamations arguing a deprivation of understanding, 
7.  were uttered by some other also possessed, which for the sane reason were likewise deprived of their internal senses. Even so it was with these persons for had they in Lancashire been in their right minds, they would never have spoken so malepertly in their fits as usually they did to those that were then present, especially to Master Starchy (whom commonly they called goodfellow, all their speeches also in a manner suiting with that title) and Mistress Starchye whose own child called her whore: neither would they ever in the presence of so many, and even then when the holy scriptures were in handling have spoken so filthily as it is a shame to name: or so blasphemously of the holy, bible, calling it often times and that aloud bible babble, as they did: nor 3. or 4. of them in their whispering speeches actions gestures, and countenances, have at that time and during that holy action carried themselves so wonderful vainly as they did and john Starchy sometimes (as we have heard) in biting, or snatching at every one that was near him, throwing what came to his hand at whomsoever, showed himself therein for the present to be mad. here we may remember to the same end, the monstrous blasphemy of Somers and his strange and unnatural undeannes especially in acting the sin of whoredom in that manner he did, and that in the presence of so many: also his filthy and abominable carriage of himself with a bitch before divers, which he did after his repossession. Hither also refer the violence he did to his own body, and the light behaviour he used in the beginning of his possession in dancinge laughing &c: whereupon he was suspected to be out of his wits. Finally it is hereby evident that neither they, Darling, nor Katheryn Wright had in their fits their understanding, because they knew not what they said or did, nor what was said or done by others. Indeed out of their ●its those which are possessed have the right use of their minds, but in, and during the same they are altogether ordinarily deprived thereof, as hath been showed. If it be said that these actions & speeches came from the devils 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 thereupon they are said so to be.  
The second conscerning the external senses, 
Mark. 5. 5.  and namely that of feeling, may be gathered likewise out of the aforesaid scripture in that t●e man which had an unclean spirit is reported to have strooken himself with stones, which if he had had his ●ee●ng, he would never have done, especially in that violent manner that he did, so it was with the above named 10. 〈◊〉, and thereof trial was oft made in Somers and as otherwise, so by pricking of pin's, whereat he never stirred though a pin being somewhat great and crooked was thrust up to the head: and in Th. Darling this was manifest above any, in that in his fits his shoulder bones, and other bones o● his arms (to the sight and feeling of others) were thrust out of their joinets and in again, he not complaining thereof. As touching the other outward senses seeing hearing etc. it is not indeed manifest by the scriptures, that they which had unclean spirits were in their fits deprived of them. yet from thence it may well be conjectured so to have been: for seeing some were altogether blind and deaf through the devil within them, causing the same, and generally were deprived of their inward senses and that outward of feeling: why may we not in all probability imagine that they were without them use of these other senses also? and as touching our demoniaks, they in their fits neither heard nor saw (though their eyes were open) as themselves reported. Further and more certain knowledge herein we cannot have, neither need we desire considering the number of persons reporting this, also that sundry of them were far distant one from another, dwelling in several shires and almost all of them children. 
15 They utter such speaches as most fitly agree to an evil spirit. & favour not of the spirit osman   
The 15. sign of satans possessing is, when such speeches are uttered by the mouth of one, as savour not of the spirit of man, but most fitly agree to a wicked spirit. Thus we read in the gospel, that the possessed when they saw Christ began to cry out, saying: jesus the son of the mofl high god, 
Math 829. 31.  what have we to do with thee? art thou come hither to torment us before the time? 
Mark ●. 24 & 5. 7.  art thou come to deflroy us? I charge thee by god that thou torment me not. Hither appertaineth that answer that his name was legion, 
Luk 8. 28  and that request, that if he cast them out, he would suffer them to enter into the heard of swine: for we cannot doubt but that those speeches were uttered after the same manner the former were, that is by the mouths of the parties possessed, and it is plain by Luke. 8. 30. After this manner M. Hardman. said a little before the spirits egress, I am hot, I must go, I must away, I cannot tarry, whither shall I go? I will not die. In like manner Somers or rather the devil in him said, that he was god, meaning percase the god of this world that he was the prince of darkness, that he was sometimes in heaven: and when he caused that lump or swelling in his eye, or toe, I will go out at his eye, I'll go out at his toe: and upon saturday at night before his dispossession in the time of prayer I must be gone: with many more speeches as appeareth before: the like hereto he did also upon his repossession but specially upon the 20. day of February, 1597. which was about 4. days after he was repossessed) when lying in a trance he uttered many sententious speeches of this kind, which were written from his mouth in the presence of divers persons of good credit. For instance and a taste these: I baited my hook often, and at last I catched him. here I was before, and here I am again, and here I must stay, though it be but for a short tyme. 
The speeches which Somers uttered after his repossession or rather the devil in him.  I lead them to drink, carouse, and quafse, I make them to swear. I have leave given me to do what I will for a time. What is wightier than a king in his own land? A king I am in whom I reign, here I am king for a time. In like sort Darling upon the day of his dispossession uttered words of this kind with his mouth wide open: Brother Radulphus I will go to my master Belz●bub, and he shall double there tongues, and again, let us go out of him, and enter into some of these here: 
Darling his speeches or the devil in him.  with divers others as appeareth by the history of him in print, many such like speeches also I well remember by Ka: Wright.  
The 16. sign of possession is, when men offer violence to their own bodies, so in the 5. of Mark: it is said of the man which had an unclean spirit, that he did strike himself with stones: the devil indeed was the striker, and the man a mere patient, but because it was done by his own hand, 
16 The offer violence to thire own bodies.  and so seemed to do it himself, therefore it is ascribed unto him: and thus many times those things are attributed to the possessed, which were indeed done by sathen the possessor. And in like sort have I myself often done in this treatise.  
According to this, we have haerd before of Somers ' who howsoever he did not strike himself with stones, yet did he beat his head and that with great violence against the ground or floor of the house, and against the bedstead and throw himself against the walls.  
The 17. 
17 Not hurt by all the● torments  sign of one possessed is, that he is not hurt by all the violence that the devil doth to his body, nor all the torments that he putteth him unto, so as (notwithstanding all his rage and cruelty) not a bone of the possessed (as I may say) is broken. This appeareth by the 4. of Luke. where when Christ had commanded the devil to come out of the man possessed, it is said, 
Luke. 4. 3●  that then the devil throwing him in the midst of them, came out of him, and hurt him nothing at all.  
It is as much as if it had been said: the devil upon Christ's commandment to go forth of the man, cast him violently and headlong among the people, and there rend him sore and extreamely● tormented him, so as one would have thought he had utterly spoiled the man, or at the least greatly hurt him, (which appeareth also by the first of Mark, where the same story being reported it is said that the unclean spirit tore him) but saith the evangelist Luke it proved not so: for notwithstanding the dyvells' rage & all the torments he put him to, yet he hurt him nothing at all. Even so it was with these: tormented they were most grievously, especially at, and a little before the egresseof the spirits: Somers also did offer great violence to his body, beating his head and face (sometimes a quarter of an hour together) to the ground or bedstead, (as is before said) so as one would have thought he should have bruised himself greatly▪ and yet had he no hurt at all or any of th● other by the like grievous torments they endured. The same is as true of Kath: Wright and Tho: Darling, which latter had in his fits his arms and shoulder bones thrust out of their joints, and set in again: and yet hereby was made ●euer a whit less unable to use them then before. As strange also is that which is deposed concerning Somers that he was not burnt though some bare parts of his body lay in the hot fire.  
The reason hereof I take to be this, that sathan having leave from god to enter into man, hath not withal leave, or is forbidden to hurt him: for otherwise it were not possible his nature considered, but that he should greatly harm him: and yet notwithstanding this prohybytyon of the lords, he will be attempting to spoil or hurt those he possesseth, though he cannot or dare not do it, because by nature he is inclined thereunto. For every creature (aswell invisible as visible) is as it were vyolentlye carried to do according to his own nature and kind. In the manifold vexations of sathan there fore and manner of using them he possesseth, we may as in a glass bebold: the malice, rage, cruelty & unsatiable desire of the devil (as a roaring lion) to devour and destroy man: & in his restraint from hurting or not performing it (notwithstanding his great and manifold offers that way,) we may see, as the power of god over thes principalities and powers I meaine the devils, and the awe and subjection they are in unto the Lord▪ as well as the least or weakest of his creatures so lhe great mercy of god towards man, remembering mercy even 〈◊〉. And here this is worthy the observing, that howsoever they which are possessed receive no hurt at all by that which the spirit doth, though it be never so much, and never so fearful to behold but are as well (notwithstanding the same) after their fits as before: yet if any man do but wrest or strain their little finger (which is as nothing in respect of that is done by the spirit) though for the present they complain not thereof, 
18 〈…〉.  as being then without feeling yet after the fit they ●oe & this was often seen in Somers.  
Hereunto we may add for the 18. sign of possession, extraordinary and supernatural strength. This is evident by the 5. of Mark, where it is said of one possessed, that no man could bind him, Noah not with chains: that being often bound withfetters and chains, he plucked the chains asunder, and broke the fetters in pieces, neither could any man ●ame h●m. 
verses 3. 4. ●uk. 8. 29.  And by the 19 of the Acts, where the man possessed over came and wounded 7. men. After this manner it was with these we speak of: their strength was extraordinary and supernatural, insomuch as two or three strong men could scarcely hold one child of the age of 10. or 11. years: but specially this was seen in summers who in sundry of his fits did show such strength, as sometime, 3. 4. or 5. sometimes 6. or 7. men, though they had great advantage of him (as bound to a chair, or lying upon a bed could scarcely rule him & though they laboured hard that they sweat therewith, yet he was not perceived to pant or blow, no more than if he had not strained his strength nor struggled at all, as is deposed. The like strength was perceived to be in Darling as is noted in the printed book: who being a boy of 13. years of age was of that strength that 2. strong men could not hold him down or rule him. Of such extraordinary and supernatural strength also was Kath: Wright. True it is that there is great difference betwixt his strength mentioned Mark. 5. and the strength these showed: and no marvel. For the man there mentioned was possessed with a legion of devils, these each of them with one only as I suppose no marvel then though his strength and his rage and fury exceeded theirs. And hence I take it to be, that of all those mentioned in the gospel to have been possessed, we read not of on that was of like strength and rage, 
Math. 8. 28.  with him or them possessed with a legion. 
19 The 〈◊〉 of supper natural knowledge.  For besides that already hath been said of their exceeding great strength & unrulynes, it is recorded by S. Matthew, that they were very fierce, that no man might go by that way.  
The last sign of possession that in the holy scriptures I observe is ex traordinary and supernatural knowledge: which appeareth by the 5. of S. Mark, where one that was possessed as soon as he saw jesus a far off, 
vers. 6. 7.  said of him, that he was the son of the most high God. Now if we consider that this man had neither heard of jesus, his doctrine, miracles, nor seen his person at any time before, as may appear by this, that he was not only, a Gadaren, but had beside his abiding among the graves, and in the mountains, and not amongst men, 
vers. 3. 5. ●5. Luk 8. 27.  and consider also that he was not in his right mind: and 3. that he had * had devils a long time, as St. Luke noteth: we can not but see and confese, that this knowledge or acknowledgement of our blessed Saviour was supernatural. This is further confirmed by the 16. of the Acts, where it is not only said of a certain maid of Philippi which was possesed, that she followed Paul and Silas crying and sayiug, these men are the servants of the most high God, 
ver. 16. 17.  which show unto us the way of salvation: but that which for this purpose is much more, that she had a spirit of divination, so as she could divine and foretell some things to come, whereby she got her master much vantage. Such supernatural knowledge (as well as strength) have all those had, whom I affirm to have been possesed with unclean spirits. For hence it came to pass that those in Lancashire foretold there fits, the number, manner and continuance of them. john star. could tell whether it was clean water they brought him, and two other of them, having their eyes closed and their faces from the glaze told directly when the sand in the hour glass was run out: & thus hour after hour. as for Th. Darling, his supernatural knowledge plainly appeared by the book written of him. and touching Kath. Wright, I say this as in the presence of God, that she told me of divers things which no earthly creature knew besides myself. Also I sent Th. Wright her brother 2 miles of, to one M. john Beresford, and she declared what he said to the said messenger before he returned: and the day after I going from her with the said gentleman, and leaving her with many about her, at my return she told some of the speeches which had secretly in the fields passed between us. But this supernatural knowledge was most manifest in Somers, who told of sundry things which were done and spoken divers miles of him, and that at or about the same instant they fell out & to diveres strangers coming unto him he made known such secrets, as thereat both they and others upon the acknowledgement of the truth the of wondered greatly. From hence likewise it came that divinlike (save that he intermingled one or two errors) he continued his speech in expounding the Creed for an howe'er together, 
A Bridwell house.  and sometimes also speak of other mistresses. Hence also it was that he did divine and foretell things to come. For shortly after his repossession in a trance he uttered these words: I must go to St. jones, at St. jones Darrell must not come nor never ablacke coat of them all: it is as I would have it, they are mine enemies. At s●es I must be, before the judges, the judges must * see. Somers 3. or 4. days after he spoke these things among many more (whereof some are set down before, 
Note this word, how fattlye the d●ill can speak he tel●eth not what the judges shall see.  which all were written from his mouth in the presence of divers credible persons) was accordingly * carried from his father's house (where then he was) to S. joanes, whither neither myself nor yet any in the ministry who would have rebuked him sharply (when once that was perceived) might be admitted to come unto him. 
This was done by the mayor & Aldermen under Pretence to find out Somers counterfeiting which ●s the 〈◊〉 secret to themselves so no man did ever dream of any such thing, until they going about it, it and appear●.  And at the Assizes (which was about 7. weeks after) he was sent for before the judges: where my Lord Anderson: and the other judge did see him indeed in a deluding fit. Now it is almost an odious thing to dream of any deceit in these predictions of Somers considering they were magistrates which had a chief hand in these things, and were the causes of them: for the two first of these, viz: the removing of him to S. jones (forcibly against his father's will) and the denying of the ministers to come and see him: were done by the Mayor & some of the Aldermen of Nottingham: and the last by a judge of Assize.  
here we must remember that as they which are possessed are not themselves of any extraordinary and supernatural strength, so neither have they themselves any such knowledge indeed, but only seem so to have. For whatsoever they utter tending thereunto, cometh merely from the spirits within them, using their instruments of speech and not at all from the parties possessed who when they are come to themselves have no such knowledge, neither know any such thing as before they uttered.  
Besides these tokens or signs which holy scriptures giveth, 
certain signs which myself have observed in experience.  whereby we may know and discern of one possessed with the devil, I have in experience seen these, 
1 ●ostfull sights and 〈◊〉 appa●t●ones.  1 that the devil doth mightily molest and afflict them whom he possesseth by sights and visions, (for the most part fearful) appearing in the likeness of a cat, bear, dog, dragon, lion flames of fire, and such like fearful creatures whereof you may at large read both in the narration before, and in the history of Thomas Darling. This was common to all the 10. possessed persons above named: 2. that they have by fits on the sudden a great swelling in the body and stirring or moving of the entrails within the body. 
2 Sudden swelling  This also was seen in all those 10. persons. And this the King of Scots setteth down for one Symptom of the possessed▪ terming it very aptly the boldening up of the patient's breast and belly with an unnatural stirring & vehement agitation within them: 
3 Inflexiblenes & weight of the body, or members thereof king of Scots Demonoleg●e, book: 3 chap. 4.  3. That in some fits the parts of the body possessed, as arm or leg, now one, forthwith an other, & some times the whole body are inflexible, and withal as heavy as somuch iron. And this the King of Scots most excellently describeth in these words: an irony hardness of his sinows so stiflye bended out, that it were not possible to prick out as it were the skin of any other person so far. 
4 senselessness or want of feeling  4. that howsoever they are so misserablye vexed by Satan, as they beholderes would judge them to be, in most extreme and intolerable pains, yet they feel no pain at all. yet I doubt not but that satan can so order the matter as that the possessed shall have pain: when he shall see it serve for his purpose and this hath been seen in some of our Demoniakes: for when the devil in jane Ashton went about to make her lie by pretending that she was dispossessed, to that end in her fits he put her to extreme pain: and Marg. Byrom felt usually very great pain. I remember also that Somers shortly after his repossession, and a little before he made that cursed and lying confession of counterfeiting groaned most pitifully in sundry fits, and when they were ended, & he come to himself, said that in them he felt extreme pain. which it may be the spirit therefore did, thereby to draw him to make the aforesaid confession, which being made, his fits ended, and theirwith the grevyous pains he had before endured. In like sort when one took in hand to heal Darling, & applied something to his legs, he felt then a pricking which put him to great pain. 
Thyreus de Do●moniacis, chap. 3. sect 2. et chap. 10. sect. 6.  Thus than it may be, sometimes & in sun fits: but I take it that ordinarily he which is possessed feeleth no pain in his fits. Hereunto we may add, the running swelling which was so often seen & felt in Some, 
5 strange Voices  which Thyreus the jesuit also witnesseth to have been seen in persons possessed, 5. strange & unnatural voices, like to a bull, 
6 Disfiguering of the face  bear, swine, 6 the fearful disfiguring of the face: which have likewise in experience been observed in others that have been possessed. 7 Also the speaking without the instruments of speech, 
Thyreus de doemon. cap 3 sect 2. et cap. 25 sect. 2. 3.  the mouth being wide open, as did both Som. & Darl▪ with sundry other such strange & supernatural accidents, whereof we have hard before.  
Thus we have seen 1. how & after what manner the possesed in the tim of Christ jesus & his apostles, 
7 speaking the mouth being wide open  even those of whom the holy ghost saith were possessed, were handled or vexed by sathan. 2. these persons we speak of, were handled or vexed just after the same manner: what letteth them that thes should not be possesed with devils as well as they? for seeing the like or the same effects were found in both, why should not the like or the same cause, from whence those strange effects (we have hard of) proceeded, be in both? Imagine 2: sick persons to be handled alike the one hath such a pain in his head, the other hath the like: the one complaineth of a pain in his back, the other of the very same in his: this is pained thus & thus in his belly, in his left side, in his arms, legs, feet, & the other even so: they are within of an extreme heat like fire, & it either of them outwardly quaking with cold: their urimes are alike, their pulses they beat a like. who will not say, that thes two have the same disease? and that if it be certain that the on of them hath such asicknes there is no doubt but that the other hath also the same? because it cannot be, neither was it ever seen, that in such a consent of effects so many I mean, there should be a dissent in the causes: why then should it not be so here? and why may we not infer and conclude so in this our present case? Those mentioned in the gospel, on the sudden and by fits, were grievously vexed, cried, gnashed there teeth wallowed, foamed, were thrown into the fire, were fierce and cruel, offering much violence to themselves and others, out of their right minds, uttering dyabolicall speeches, of extraordinary & supernatural strength, and of supernatural knowledge: and after the same manner were all the 10. persons spoken of before handled, as hath been showed, and specially William Somers: but the former were possessed with the devil: why then shall not we affirm that the latter were possessed likewise? Touching the former it is certain, that all the vexation inward and outward, their crying, gnashing their teeth, foaming, wallowing, casting into the fire, the dyabolicall speeches they utered. their supernatural strength and knowledge, with the rest of those things we have heard of, came from the devil, not being without but within them: why now should not we think that the crying or scriking gnashing, foaming, wallowing, casting into the fire, the diabolical speeches supernatural strength and knowledge, which were in Somers and the other persons, came not only from the devil, (whereof there is no question or doubt at all) but from him being within them? yea how can we otherwise think. or how can it otherwise possibly be, except these effects (all or most of them) might proceed from some other cause, the which I have heretofore showed cannot be?  
In natural diseases and in other cases we reason from the effects to the cause, and gather or conclude the cause by the effects: neither doth it at any time deceive us, though it may be sometimes we deceive ourselves. The physician if he perceive in his patient that he hath a cough, stitch, and that his sickness began with an ague, knoweth thereby as by signs or effects, that he hath the pleurisy. In case we see one every other day quivering and shaking for cold, presently and truly we say, he hath a tertian: and who is so simple that when he seeth smoke ascending up out of a chimney, knoweth not that there is fire? why then should we doubt when in the strange handling & torments of a man (such as have been described) we see (as I may say) the smoke of a spirit, that is, the operationes and effects of an evil 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 needs then be some supernatural disease? and other than this it hath been showed (I trust) in the begining it can not be.  
Our Phisitianes' if the have the pulse, urine, and some two or three other signs of a disease, straightways they affirm, it is such a disease and we believe them, though they receive their skill from the writings of men, which are subject to error. How much more ought we to believe that the aforesaid 10. persons were sick of the disease we treat of, to wit possessed with devils: seeing we have not 3. or 4. but so many signs thereof, and those not taken out of the books of men: which may yea often do err and deceive, but out of the book of god the word of truth.  
And here this I affirm, 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 have heard, doth not set it down only as a matter of fact, but in reporting the same did beside thereby purpose, (as I conceive) to give a rule and leave a direction, to his church, whereby to discern of possession in the time to come, to the end of the world: implying therein thus much, that when we shall see one handled after the same manner. that thereby we learn and from thence gather, that the said party is possessed with an unclean spirit. And for confirmation hereof serveth excellently the question of Christ to the father of the possessed child, after he had seen his son in one of his fits: 
Mark 9 2●  how long time is it since he hath been thus? for it is as if he had said: Indeed thou sayst true, thy child hath an evil spirit in him, for whosoever is thus handled hath the devil in him causing the same: but how long hath he been possessed? where we see that instead of asking the father how long time his son had been possessed he saith thus handled thereby secretly teaching us that they which are handled after that manner there mentioned, are possessed. Again if it be so that Christ jesus hath left a medicine for the cu●ing of this supernatural disease, that is a means for the casting of sathan out of those he possesseth, and the same perpetual, as (I hope) is here after made manifest, who can doubt but that the lord jesus hath left some direction for the discerning of this disease? now all men will confess he hath left none other: It must needs thereforebe that he did it in setting down the manifold effects and operations of the devil, which being in men he sendeth forth: from whence he would have us (being reasonable creatures) when we shall see the same effects in any to gather and assure ourselves that there is the very same cause, viz: an unclean spirit in the party so afflicted.  
That which many object here, forasmuch as Thyreus hath done it effectually as he supposeth: I will produce that which he saith instead of all: who although I doubt not but if he understood how it was with our Demonyacks: as well as the papists among us do, he would say with them, that there is no question but they were possessed: yet because in his book of Demoniakes which he hath very satly set forth, & is in the hands of many, he saith something against this first reason of mine and the certainty and sufficiency of the aforesaid signs, which I have gathered out of the gospel: I will therefore labour to answer him and weaken that he objecteth, that so my aforesaid reason may still stand and remain in his full strength: And therewithal I will say something of the signs which the papists principally rely upon & trust un to for the discerning of their possessed.  
His words be these following. 
Thyreus de doemoniac●s, cap. 22. sect. 15.  Addo quod nec ipsa signa etc. I add that neither the very signs which are found in those possessed of whom the gospel maketh mention, are certain and sufficient tokens of men possessed Some of them were blind, some dease, others dumb, some of them were cruel to themselves, some to others. They seemed to be the works of such as were possessed, but they were not the signs of possessed persons. unless per adventure we will have all that be blind, dumb, and deaf, and also all fierce, and cruel men to be possessed. And in the 25. Chap: having spoken newly before of the exceeding great strength of possessed persons, even such as passeth all human strength, 
●ect. 9  and of their casting into the fie and water: he saith of them that they be not certa et indubita signa: certain and undoubtful signs his reason is Quoniam non doemones tantum, verum etiam praeter doemones, alios authores et causas habere possunt. Because these things or signs may have not only the devils, but all so besides the devils some other authors and causes: which he further confirmeth by examples as of Maximinus the Emperor, and junius, who were of extraordinary and supernatural strength, as he showeth there at large: non tamen (saith he) pro obsessis habiti sunt: and yet notwithstanding they were not held to be possessed. Thus we see Thyreus flatly denieth and argueth against that which hath been somuch insisted upon, and pressed by me.  
To pass by that absurdity of his, 
〈◊〉 appeareth by 〈◊〉 26 chap ●ct. 11.  where granting these things to be the works of the possessed, that is of sathan possessing, he yet denieth them to be signs thereof: as though the several operations of sathan in any were not so many several signs of his inhabiting the sane person, or the proper effect was not always a sign of the cause which seemeth to be his first reason.  
To pass by that I say let us come to the main reason he useth against the signs mentioned in the gospel, whereupon only as the foundation my former reason whereby I endeavour to prove Somers the 7. in Lancashyre, and the other two were possessed, resteth and is built. Against which argument of mine for proof of their possession, thus out of Thyreus it may be Objected. The evangelical signs whereupon I ground and infer the possession I contend for, are not certain sufficient, and undoubted signs of men possessed with sathan: and therefore notwithstanding the said signs were seen and known to be in Somers and the rest: it may well be that they were not possessed. That the evangelical signs are not such Thyreus proveth thus: if to be blind dumb, deaf, to be fierce and cruel towards himself and others, to gnash the teth, foam, to be of supernatural strength, & so of the other signs, be certain and sufficient signs of sathan his possessinge of ●n an then all that be blind dumb, deaf, be fierce and cruel towards themselves and others, or gnash the teeth, or foam, or be of supernatural strength, and so of the other signs, are possessed with sathan: but that is most false, therefore the other also.  
To the proposition or first part of this reason I answer, that to be blind, or to be dumb, or deaf, or to be fierce and cruel towards himself and others, etc. without any further trouble or vexation, is no token of possession: but if any of these meet with other signs of this supernatural disease, it greatly confirmeth the same unto us, and is a good sign thereof. As for instance of foaming: when foaming is alone & severed from other marks, it is no sign of one possessed: for in the falling sickness a man foameth, and yet hath not an unclean spirit in him. But let it meet in the same person with divers other tokens of one possessed, though not all: so as the same man which foameth, do also gnash his teeth, wallow, be cast into the fire be of supernatural strength and knowledge, then and in such case (I say) it is a very significant sign thereof. And this may be made plain by the like. An ague cough, and stitch, are the signs of a plurify: seaver these, so as a man hath only one of them, and that which of them soever it is, can give no assurance to the sick person or physician of the pleurisy: but let them concur & meet together, & they signify that, & as it were proclaim him to be sick of the said disease. Even so it is in this case: if Thyreus had said that no one of the signs mentioned in the gospel, was a certain and sufficient token or argument of possession, I for my part would have subscribed unto him: but to say as he doth indefinittely and in the plural number, that the signs there spoken of are not certain and sufficient signs of sathan his possessinge, I hold it to be most false▪ and derogating to the honour and high estimation and account we should have of gods sacred word. For shall the signs or any of the signs given by men in their writings of this or that disease be certain and sufficient signs: and the signs given by the Lord himself in his holy writings of this supernatural disease or of any other thing, be uncertain & insufficient? or shall the signs given by you Papists of ●n possessed, forged out of your own brain, & set down in your books be undoubted, certain, and suffitient, as you affirm: and the signs given by god himself thereof, and set down in his book, be uncertain and insufficient? 
Thyreus chap. 26. sect. 4 & 9  O monstrons impiety, Is not the Lord jesus (trow we) much beholding to this jesuit in this doctrine of possession, as he is to the rest of that generation in all their other doctrines? who placeth the signs which Christ jesus hath given in his holy word of one possessed, among those which are uncertain and doubtful signs, as appeareth further by the title of his 22. Chap: yea among those which are not true signs, although they be so accounted by some? ●or mark what his words be in the beginning of this said chapter: Reijciemus hoc loco primum illa, quae etc. we will first speak in this place of those which are not true signs of men possessed, 
Thyreus chap. 22.  although they be held for true signs of some: (in the conclusion of which chapter he useth the words before conscerning the evangelical signs) then afterward we will asigne those which truly prove devils to be in men. But what are those which are such true and in●allable signs wherewith the signs set down in the gospel are not to be compared? forsooth these: 
Popish signs of possession. Thyreus' chap, 26. sect. 1. 3.  If they refuse to call upon the name of the lord, or any of the saints, to pronounce the name of jesus, to rehearse a psalm or some godly prayer, or if they tremble, and quake for fear, break forth into clamours, or outcries, become impatient, blaspheme, and make show to do violence unto themselves, when the relics of saints are applied unto them, or an Agnis Dei is applied, or besigned on the forchead with the sign of the cross, or sprinkled with holy water, or have the most holy body of Christ given unto them in the sacrament of the Eucharist, or shall have thes words whispered into their ear in a strange tongue, which they understand 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 given in the exorcisms, or at least most ympatiently endure them. Whereunto after he addeth the touching of holy men. His (saith the jesuit) et similibus signis Demones prodi dubium nullum est. That the devils by these and such like signs are descried or known to be in men, there is no doubt. And this he goeth about to confirm partly by examples, 
●hyrens cap. 26. sect. 6.  and partly by reason, which consisteth of two parts. * This (quoth he) is manifest, if we consider first, haec ipsis invisa et molesta esse, doemones illo ferre non posse: that these things are hateful & grievous unto the devils, and that they are not able to abid them Secondly: non posse fieri &c: that it cannot be that either a christian man should tremble, when these things are used, or show himself troubled, if he be commanded to use them religiously or to rehearse certain prayers. 
ap. 26. sect. 8.  And a little after ut vero homines haec horreant, quis credat? horrebit forsitan christianus homo, si psalmum Miserere, vel dicat, vel dici audiat etc. That men should be afraid of these things, who can believe? will a christian man tremble, if he either say the psalm (called) Miserere, or hear it said? if he rehearse the lords prayer, or any other that is godly? if he see or touch relics of the saints? 
sect. 9  if in his presence exorcisms be read? if to the devil it be objected, that he hath forsaken God his Creator, when therefore the possessed tremble at those things, when they reprove them of lying which use 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 blasphemies which are heard, do be wray the devils 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 relics in it to discover sathan thereby (whereat indeed Somers began to be some what troubled such is the subtlety of sathan to keep the papists in their blindness) whereupon this recusant being apprehended confessed his intent: who for the relics found about him was indeed committed by the magistrate to the sheriffs house: but after a few days the matter was so ordered, that the papist went quietli home again or to those who had sent him to do that worthy service: wherein the devil for his part was not wanting, so to entertain and welcomme him, as might make most for his advantage.  
But to return to Thyreus against whom and all papists touching these feigned signs of theirs I argue thus: 
That the Popish signs of possession be not certain and undoubted signs but may be counterfeited.  If these be certain and undoubted signs of possession, than it is not possible but that all such shall be possessed, in whomsoever all these signs may or shall be found: but all these may be in one that is not possessed: therefore are not certain and undoubted signs of possession. The proposition or first part of this reason cannot be denied: and the truth of the assumption (or second part of this argument) appeareth by this: that all these signs of theirs may be counterfeited, and done in dissimulation by whomsoever will feign himself to be possessed with the devil as Somers saith he hath done. For howsoever Somers could not easily by counterfeytinge foam wallow etc. especially in so great measure, and that manner we have heard, nor yet possibly be of such extraordinary and supernatural strength and knowledge, as he was: whereupon we forbear not to say, but most confidently avoucg, that it is umpossible for him to be a counterfeit, and for the signs of possession given us by the holy ghost in the gospel, to be dissembled or to be done by art of man, or human power yet we fear not to affirm, yea yourselves will scarcely deny but that he might feign, and in deep dissimulation do, all those you give for certain and undoubted signs of one possessed. For who seeth not that it were no hard thing for him or any other that would attempt such an impiety, but most easy, to abstain & refuse to invocate the name of god, or some of the saints, to pronounce the name of jesus, to rehearse a psalm, or some godly prayer, to shake and tremble as it were for fear, to be ympatient (in show), to blaspheme, when relics are applied unto them, or an Agnis Dei, or be signed with the sign of the cross or sprinkled with holy water, and to show or carry one's self according to all the other signs whereof we have heard? Seeing then all these signs may fall into a counterfeit, who is one not possessed, but faininge so to be: it followeth therefore necessarily that these signs of the papists are not only uncertain and doubtful signs, but lying also & deceivable signs, as like as may be to the authors of them.  
Again if these be certain sufficient & undoubted signs of possession, then may one certainly discern sathan his possessing one, without any help or direction from the scriptures, for none of these are mentioned there, but without help and direction from the scriptures we cannot certainly know when sathan possesseth one: therefore these are not such signs as is affirmed. For who can assure us that the devil is in such a man really, if the lord himself by his word doth it not? cannot the devil deceive us by his cunning and subtlety, and make us believe that he is in man when he is without him, by molestinge him by some external operationof his, if the lord permit him so to do? or is any mortal man of himself without any help and direction from god (which he giveth in his word) able to match the subtle serpent so as he shall not be able to deceive him? so it should seem by the papists, and the signs they give out of their own brain. How then is it said that sathan by his subtlety deceiveth all the world? 
revelation, 12. 9  And who that hath an eye to see with, seeth not, how herein the decevour deceiveth them mightily? making them believe, that he cannot abide but is tormented with their foolish, ridiculous▪ and superstitious toys as their consecrated or hallowed things holy bread, holy water, hallowed oil, hallowed brimstone burned in the fire, etc. holy relics an agnis dei. and above all the signing of them with the sign of the cross: whereby the devils are not only discovered, but also (which is more) cast out of men, as the jesuit teacheth his scholars at large throughout his 24. ch. whereof that is the title and argument. If the devil can so ill away with a cross, 
sect. 7.  to let the rest go, if as Thyreus saith and allegeth out of some: Crux be timor doemonum: a cross be the fear of the devils, and that: 
That the devil is not afraid at the sign of the cross.  timor et tremor cadunt super doemones cum signum crucis viderint, that the diveles fear and tremble when they behold the sign of the cross: yea quamuis nullo piaetatis studio haec crucis arma etc. although, this weapon of the cross be used with no care of godliness, yet notwithstanding it will vex the devils, and geeatly torment them: How cometh it to pass that Conjurers in their conjurations use & make crosses as appeareth by that is said before of Edmund Hartlaye the conjuror, who in his conjuring and raising up of the devil, divided his circle in to 4. parts, making a cross at every division? and how falleth it out that the devils then show themselves, and that they can abide and endure to be there present, in the presence & view of so many crosses: It may be it is thus, that when the conjurers call upon and invocate the devils, having made first so many crosses, 
Merigus in fug▪ Doemonum.  the devils dare not but come & present themselves, though alas in much fear & trembling, whence cometh it also that conjurers have aswell good store of crosses in their books of conjurations, as the papists in their exorcisms? Surely by that art of theirs which they learn and get out of their said books so becrossed they attain by virtue & store of the said crosses some power and authority over the devils, which they after exercise over them so that the papists onli have not power over the devils, as they affirm whereof you shall hear hereafter. Here we may behold the just judgement of god upon them: who because they will not receive & trust to the signs the lord hath given in his word, which are the only certain & sufficient signs to signify sathan his possessing of men: such as who soever trusteth unto them, & will be directed by them cannot error be deceived herein: such as in whomsoever they are, the same person is for certainty possessed, and such also as without which we can not certainly know when sathan possesseth man: therefore I say because they will not believe and receive these signs, the Lord sendeth them strong delusions, that they should believe lying, foolish, & ridiculous signs, showed forth or given by sathan in all deceivableness.  
Thus have I sufficiently proved out of the word of god the possession of the parties we entreat of, and disproved what is or may be objected against it. There are besides some other reasons which may further confirm the same unto us: As first, in that they were delivered upon the prayers and fasts which were used for that purpose: we may thereby be the rather persuaded that they had evil spirits within them▪ where we must remember that it was not thus once, but sundry times, not with one person alone, but with divers. Now whence came it that such certain and present deliverance came to the above named parties so afflicted as is aforesaid, upon the using of this said means? Surely hence, because they being sick, of this supernatural disease▪ I mean having unclean spirits within them, had the supernatural meadycyne applied unto them, which God himself for the cureing theireof hath left and ordeayned: which being so, it is no marvel though they were presently healed. For what meadicyne is so sovereign, as that which is of the Lords own appointment? had they been sick of any other disease, and namely had they been vexed by some outward operation of sathan, as of necessity they must if they were not possessed: they had not undoubtedly all of them been so presently delivered as they were.  
For howsoever god hath appointed us to fast when we are in any affliction of body or mind, neither shall it be done in vain: yet he hath no where promised that the same shall prosper to the delivering of us from the said affliction, 
math 17. 21.  as he hath in this case of possession, in particular and by name. This kind (saith our saviour) goeth not out, but by prayer, and fasting: therein secretly promising, that prayer and fasting being used, evil spirits do and shall go out. Again how came it to pass that we in our prayers instantly calling upon god, that he would be pleased to cast sathan forth of them who lay so miserably vexed, by the devil before us, (that their bodies might not be receptacles for the unclean spirits, but temples for the holy ghost to dwell in) that they were thereupon, and even then delivered according to our requests and supplications so made, if they were not possessed?  
These things considered, I see 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 have spoken of by the way to wit, Kath: Wright and Tho: Darling, unless he be either like unto Thomas, and with him say, except I had seen these things that are here reported, and had made trial of them with my hands, I will not believe them, or be of this judgement, that men in these days cannot be possessed. The former of these may remember for their humbling that by the sentence of our saviour himself, this is to be faithless: as touching this work of god, I mean and that it is a blessed thing to believe that the truth we see not. 2. that before God and men they shall be the more inexcusable, because these things have been done not beyond the seas, but here at home in our own country, & that in divers parts thereof, and some of them in the midst of the kingdom, so that we need not go far either in our own person, or by our letters to inquire into the truth of this matter: neither have they been done in a corner, and before some few only, but openly & in the sight of all those that for sundry weeks would come unto them, which I dare be bold to say were for number (in a manner) innumerable whereof divers were very learned and wise, chief men in the magistracy and ministry, not easy to be abused, and about 30. also have upon their oaths given testimony hereunto.  
As touching those who therefore reject that is said, 
That there are possions in these days  and whatsoever they hear conscerning this matter, because they judge that none either are or can be now possessed, as I cannot but wonder that an● especially of the learned should be of this judgement, considering there is neither jot nor title in the scriptures for them, but much against them nor yet in any writer old or new that ever I red or heard of, so I demand of them how they dare affirm the same, for it is in effect all one as if they should say, god can not now send devils into men, or god cannot in these days plague and correct men, by sending sathan into them to vex them in their bodies, which I think they would be loath to avouch: 
Titus' ●. 2. 2 Tim. 2. 1●.  for it is more than boldness to say of the almighty that he cannot do this or that, except it be such as is either contrary to his nature, or his revealed will: which cannot be said of this. To say it is against his nature is most absurd, and if we will have it against his will, we must show where that part of his will is revealed, which is a thing impossible, for as much as the contrary, that men may now be possessed, appeareth by daily experience which cannot fall out contrary unto the will of god, and by the word of god in Deut: 28. it is written, If thou wilt not keep (saith Moses) and do all the words of this law that are written in this book and fear this glorious and fearful name the lord thy god, 
verse 58  than the Lord will make thy plagues wonderful, and the plagues of thy seed, even great plagues and of long continuance and every sickness, and every plague which is not written in the book of this law, will the lord heap upon thee until thou be destroyed. Seing then god threateneth to bring upon the disobedient and sinful people wonderful plagues of which kind this is one, 
Deut 29. 20.  and every plague or curse he hath, whither it be such as is written (as is expressly set down in the chapter following) or not written: 
1 Tim 4. 1. 2 Tim 3. 1. 2. 2 Pet 3. 3. jude. 18.  under one of which kinds this curse, to be possessed with the devil must needs be comprehended: and that in these last days there shall be perilous and sinful times, wherein iniquity shall abound, so as the son of man when he cometh, shall scarcely find any faith up on earth: How can it be denied but that the lord may smite some with this judgement, yea and (as I conceive of this scripture) will also, which is more. And lest we should understand this of the jews only and restrain it to the time of the law, (either of which is absurd) we must remember that we have the same or like threat renewed upon us by the spirit of god in the time of the gospel, and expressly against every man, aswell Gentile as jew, as all men will grant. I protest (saith the spirit) unto every man that heareth the words of the prophecy of this book, 
Reu. 22. 18.  that if any man shall add unto these things, god shall add unto him the plagues that are written in this book, and if any man shall diminish of the words of the book of this prophecy etc. Seeing then that it cannot be denied, but that there are in these last & evil days, both which add to this book, & dyminish from it, & that this plague of possession by devils is written in the same: we must needs acknowledge & cannot doubt but that god may send this plague also in this last age of the world. Again seeing possession is a punishment or correction of the lord, laid up ●n a man by the ministry of sathan for his sin: and that men are now as grievous sinners as ever, 
justin 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 civitate dei cap. 34 et lib 21. de ciu. dei cap. 18. Pet. Martyr come 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.  the lord also in like sort affected now towards sin and sinners as heretofore, as ready every way to chastise men for sin in these days as in former: it cannot be but that men may be possessed now, if the lord think good that way to correct them▪ yea even as well and usually as in former time.  
Lastly it is to be remembered: that as all churches, so all righter ancient, & latter, christians and papists, which have spoken more or less of this matter, give their full consent hereto, and many examples from age to age are given hereof. Here might be brought in, a multitude & great heap of testimonies, to prove that men may be now possessed but I will let them alone, and only coat them in the margin, because I think it a needless thing in so plain and evident a matter to use so many words, specially seeing hereafter I allege the most of their testimonies, for the confirmation of dispossession since miracles ceased, which is far more doubtful than this other of possession, and comprehendeth in it this also. For if men have been and may be now dispossessed, ergo possessed. Wierus in the beginning of his 4. book de prestigijs doemonum speaketh of many that have of late years been possesed with devils: showing at large their strange, admirable, & most grievous vexations by sathan: and among others he maketh mention of about 70 damsels which together in one night 1555. in an house at Room where Orphans were kept, became Demoniacs: whereof saith he, not one of them was recovered two years after yea it may be not at all, which sure is more strange than their possession: considering the great power and authority the Romanists have over devils, even the same with the Apostles if you will believe them: as hereafter you shall hear. Also of later time and nearer us, even at Amsterdam a great town in Holland Anno 1566. there were as he declareth at large 30 children or thereabouts in 8. or 10. weeks possessed with devils.  
But to let the dead and their writings go, let us inquire of the living: Ask of our travailers what they have seen & credibly heard in other countries, beyond the seas, and you shall hear what they will say demand of the papists, and they with one consent will tell you that men may be possessed, & that among them there daily are such. Thyreus (a man now living) in a book lately written of this argument nameth a great many that (long since miracles ceased) were possessed with devils whereof some were great and honourable personages, children to Emperors and kings. Shall we say of them as it is said of our possessed persons in England that they were counterfeits? their calling of Exorcists also, and forms of Ezorcisme, proclaim their judgement herein to all the world, yea who knoweth not how they greatly vaunt of the power that in their Church they have to cast out devils? This brag of theirs is answered by D. Fulk, and divers others▪ but neither he nor any other returneth in answer, that men cannot in these days be possessed, which had it been a truth they would never have omitted.  
But why doth it seem so incredible and impossible unto some, for one to be now possessed? 
Object.  Because miracles are ceased. It should seem then to be possessed with the devil 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 have none sick of fevers, palsyes, and other infinite diseases: none dumb, deaf, blind, halt, or maimed. Notwithstanding then that miracles are ended, possession with devils may remain, seeing it is certain it is no miracle, 
ver. 16. 18.  but a sickness or supernatural disease which sometimes miraculously was healed by Christ and his Apostles, as appeareth by the 17. 
ver. 42.  of S. Matthew, where the father bringing his possessed child, saith thus to jesus, I brought him to thy disciples, and they could not heal him: and presently after it followeth: and jesus rebuked the devil and he went out of him: and the child was healed at that hour. 
math. 15 22 28. compared with mark. 7 25 29. verse 25. Luke. 4. 36.  In like manner it is said in the 9 of S. Luke: that jesus rebuked the uneleane spirit and healed the child, and delivered him to his father And for further proof hereof serveth excellently, that in the 8 of S. Luke: verse: 2. where it is said, that certain women were healed of evil spirits and infirmities, 
How casting out of the devil is a miracle.  as Mary which was called Magdalen, out of whom went seven devils, where by the word healed, we may learn, that possession is a disease, to wit supernatural, and that the miracle is when the dguell by rebuke, that is, by a charge or commandment to depart, is cast out, in which case the party is healed, or made whole of this unnatural disease. For thus it is written in the 9 of S. Mark: when jesus etc. he rebuked the unclean spirit, saying unto him thou dumb & deaf spirit, I charge thee come out of him. Then (it is said) the devil came out: the very same we have in the first of S. Mark verse 25. and a little after it followeth: verse 27. he commandeth the foul spirits with authority, and they obey him. And in S. Luke, with authority & power he commandeth the foul spirits and they come out, In these cases we all know Christ, wrought a miracle: now what did he? he commanded the dyvells that were in men to come out of them, and they came forth.  
The miracle than is by aword, or command to cast the devil out, and this is ceased with other miracles, but to be possessed of the devil is no miracle: no more then to be blind, sick, or lame: which are judgements of god upon man for his sin: whereupon possession with devils is often brought in among other plagues of god, and namely in the 4. of Math: where it is said: They brought unto jesus all sick people that were taken with divers diseases and gripings, and them that were possessed with devils, 
Math 8. 16. 17. Mark 1. 32. verse 24.  and those which were lunatic, & those that had the pa●●y and he healed them. The like we read in the 8. of Luke: And at that time he ●ured many of their sicknesses, and plagues, and of evil spirits, 
vers. 21.  and unto many blind men he gave sight freety. Seeing then it is no miracle to be possessed of the devil, but a disease, as is the lunacy palsy etc. the miracle consisting in casting out the devil by a word: notwithstanding miracles are ceased, possession may remain: for as notwithstanding this miraculous healing here spoken of is ceased & gone, yet men still are sick, and taken with divers diseases, and some are lunatic, some have the palsy etc. so also some are or may be possessed with devils, and for my own part I will as soon hold that men cannot now be sick lunatic, have the palsy, be blind, deaf, lame, as this other, that men in these days cannot be possessed, which many men yea some otherwise of great learning have presumed to maintain. yea who is so simple that by these few words seeth not, that the ceasing of miracles proveth not the ceasing of possession by devils? and yet if you ask these men who will have no possession in these days, the reason thereof, forthwith they will tell you that miracles are ceased: than which answer nothing can be more absurd. And whereas some affirm that men were possessed, 
Object. 2.  to the end that the divinity of Chryst might appear and show itself, so the casting forth of the spirits, and the gospel be confirmed, and get the better entertainment, by the eiectyon performed by the apostles, and for no other cause, (for otherwise they say nothing, as shall forthwith appear) and therefore the deity and gospel of Christ being now sufficiently confirmed, possession with devils must needs cease: I desire them to send me to some part of god's word for my information therein. If they can not (whereof there is no doubt) than they must needs confess, that the reason is because herein they know or understand not aright, howsoever otherwise their knowledge may be great. For so saith the holy ghost: to the law and to the testimony: if they speak not according to this word, 
Isa. 8. 20.  it is because there is no light in them. I marvel at men especially of understanding, that they will open their mouths to speak where god is silent: and that they will be so bold to render a cause or reason of the lords own fact, where he himself hath not done it. You take too much upon you my brethren, 
1 Cor. 4. 6. Rom. 12. 3. Deut. 29. 29.  in presuming to understand above that which is written, and meet for you to understand, and do not understand according to sobryety. Know you not that things revealed, belong only to us and our children? why then will any take upon him to render this for the sole reason or cause of possession which god (we all know) hath not revealed: but in truth the contrary. But what leadeth men to say that men were therefore possessed that the godhead of Christ and his almighty power might be seen in the casting out of devils, and the doctrine of the gospel be confirmed? surely this: because, it is evident that by their ejection these things were performed By the same reason I may infer, that men were therefore sick, had the palsy, lunatic, lame, blind, deaf, and dumb, for the divinity and gospel of Christ were confirmed as well in the miraculous healing of the persons so afflicted, as in the dispossessinge of devils. And yet not withstanding no man is so absurd as thence to gather and conclude, that there are or can be none sick now, none having the palsy, none lunatycke, blind, lame, etc. & yet I am sure this followeth as necessarily, and inewitablye of the former ground, as that of the ympossibility of possession in these days: we see then that it being granted that men were possessed to that end the deity and doctrine of Christ, I mean the gospel, might be confirmed by the healing of those which were possessed, which I deny not: yet that letteth not but that men may be possessed in these days.  
To speak more plainly therefore, as in the bodily diseases and infirmities of those men which our Saviour cured, a cause of the same was, that in the curing of them it might be evident that he was the Messias, as appeareth in general by math 8. 16. 17. in particular by the man that was borne blind: and yet notwithstanding there was some other cause or causes thereof, & namely their fine, as appeareth by Christ's own speeches in the curing of divers, saying to such, thy sine are for given thee, fine no more least a worse thing come unto thee: the which cause remaining, the diseases and other infirmities of man's body do remain: so though of this supernatural affliction in those which were dispossessed by Christ a cause thereof was, that the divine power and mercy of jesus Christ might appear in their cureinge, as is plain by the aforesaid place of matthew, yet that was not the alone cause, but the sin also of the parties (as is evident by that aforesaid) without which they could never have been so miserably vexed by satan as the were: 
john 9 ● Math 9 2. john ●. 1●.  which sin in man remaining, it is plain that the said disease doth or may remain, 
cha●●. 16. 〈◊〉  and shall or may so long as sin remaineth in man. Indeed if for this cause only men had been possessed, that in the expulsyon of the spirits by Christ and his Apostles the divinity and gospel of Christ might have been confirmed, it had been something, yea very much they had said, and I for my part would have joined with them therein: but for this cause only men were not possessed, for then there must never have been any possessed but such as were by Christ and his Apostles dispossessed, or some other endued with that Apostolical gifts the contrary whereto appeareth by Math: 12. 27. & Act: 19 13. The which as these two scriptures prove, so by them also it is manifest to the advised reader, 
That 〈…〉  that men were possessed before Christ's time, and under the law: yea this disease was common before the incarnation of our blessed Saviour, so as many were sick thereof: otherwise how could the rude and common people have so readily and truly discerned thereof, as by the gospel it is evident they could and did? master (saith one of the people to jesus) I have brought my son unto thee, 
〈…〉  which hath a dumb spirit: yea not only the men, but the simple women also were acquainted with this disease: 
〈◊〉 15. 22. chap 7. 25.  have mercy on me Lord, said a poor Canaanitish woman unto Christ: my daughter is miserably vexed by the devil. And lest we should imagine either that this child was not possessed, or that the mother knew not somuch Mark saith plainly, this child had an unclean spirit, and that this woman besought Christ that he would cast the devil out of her daughter: whereby it appeareth that she knew or at least took it, and that rightly, that the devil was in her child: Seing then (I say) that the common people were so well acquainted with this disease, and could so truly discern the same, it must needs be that both many were possessed, and had so been of long time: for otherwise the vulgar sort (as we all in reason & experience know) could not possibly have attained to that knowledge Hence it followeth that many were possessed under the law & before Christ was manifested in the flesh, into whom it cannot be that god sent unclean spirits, to the end that the divinity of Christ might appear in their myracalous ejection, but for some other cause or causes best known unto his majesty: 
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.  and namely to chastise them for their sins, (as is manifest by that we have alleged before out of Deut: 28. and 29.) which is the cause of all judgements, though god always respect not that principally, but sometimes (besides his own glory john: 9 3.) some other thing best known to himself: as we see in the example of Abraham, job, with others, and by sundry testimonies of holy scripture.  
To return therefore again to speak of those parties we entreat of If any object against this possession that in all these things we were deluded by sathan, 
Obi. this which you would have a possession, was nothing but an illusion of satan.  by whom our senses were deceived, so that we seemed to see that which we did not see indeed: To such I answer, that if any such thing were, than not our sight alone but all our senses were deceived, our tasting only excepted: for we did not only see & look upon with our eyes strange and impossible accidents, but heard also with our ears, and handled with our hands, yea sundry smells there were, some times most sweet and delectable, at other times most noisome & stinking, no man knowing from whence they came, as is to be deposed by many. Now it is hard that so many senses should be deceived. But what is more against sense then to imagine and object that here? He foamed as white as the snow, as think as that which cometh from the horse or boar. About 150. of us beheld this offt and many times, and sometime for an hour together ropinge down along on his breast. It was to be felt. It was wiped away, & the cloth wet therewith in the sight of us all. shall we now say he seemed to foam, but did not foam? he was of that strength, that divers times 4. or 5. though they had great advantag of him could not rule him: what is there more against common sense, then to affirm that he seemed only to be of such strength, but was not so? & which of their senses I pray you, & how many of their senses were deceived, which tried their strength with his? & whither was there not something else deceived besides their outward senses? If herein my senses were deceived, I will trust them the worse whilst I have them, yea I assure you if the case were so, I could not tell when or wherein to trust them, lest they should deceive me, as they did then, all the witnese hereof (if they will speak according to their knowledge and consiene) and I doubt not but are of the same judgement with me. Again thus one might have objected against the possession of those which had evil spirits in them, when Christ and his Apostles were upon earth, as well, & with as good colour & appearance of truth, as against the possession of such as we speak off. But if one should have done so, had he not spurned against the truth, and by consequence been in great fault? yes verily: so surely do they, and are no less faulty which object this against us, and the possession we strive for. Take heed therefore good christian reader, I beseech thee, lest whilst thou stand for the delusion of sathan, he delude and deceive thee. And thus much for proof of the possession of they people above named.  
The end of the First part.  
HERE FOLLOWETH THE SECOND part.   

The 2. part. That they were verily dispossessed, and of the means whereby the same was wrought.  
Having sufficiently proved even by the testimony of holy scriptures those persons we treat of, were verily possessed with the devil, with such unanswerable reasons, as may suffice any indifferent man, that is not overcarried with prejudice or partiality against the cause, so as it is altogether needless to speak any thing further for proof thereof: now it followeth that we prove likewise with such invincible arguments the dispossession of them: in handling of which point we must remember, that whatsoever shall make for proof of their dispossession, the same also confirmeth further their possession: for how can a man be dispossessed of the devil if he was never possessed thereof?  
That this may the better appear let us look into the dispossession of those mentioned in the gospel and therewithal see what thence may be gathered for confirmation of their dispossession we speak of. 
Of the dispossession of Doemoniaks  In the aforenamed place of Mark it is said, 
chap 9 36.  that jesus having charged the unclean spirit to come out of the child, than the spirit cried etc. that is: immediately after the charge or commandment given to the spirit, and thereupon, the spirit cried, rend him sore, & came out, and he was as one dead, insomuch that many said, he is dead. Now after this very manner it went with the aforesaid Doemonyakes at the instant of their deliverance or amendment.  
First it is said, 
Signs of dispossession.  the spirit rend him sore and came out: whereby is insinuated, the greatness and extremity of the child's torments, 
1 renting sore.  immediately before the egress of the spirit, above that which is ordinary: for before it is said, 
verse 35.  he tore him, here that he tore or rend him sore, noting by this addition, an increase of pain. The like we read Luke. 4. where Christ commanding the devil to come out of a man, it followeth immediately, than the devil 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 egress or going out of the spirit, 
Dan. quoest. 38 in Marc. ●sod. lib 3 de Summo Bono cap. 5.  are exceedingly tormented. As Danaeus noteth upon this place of Mark: when Christ cometh and approacheth near us (saith he) then doth the devil tear and torment us more eagerly as he did that child at that time. F●r (as Isodorus writeth) than the devil doth more cruelly rage against him wh●me he possesseth, when he knoweth that by divine virtue he is to be expelled out of him. Surely they that were eye witnesses of this matter in conscience must needs confess they never beheld any in such torments as these eight were a little before their deliverance: what else meant those great and unnatural swellings, such strong and violente casting up and down of their bodies forwards and backwards, such scriking or crying? It can not be denied 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 wit's end, not knowing what to do, nor which way to turn them. And here I ask not only of them at Cleworth but those also at Nottin. which were present the day of Some er his dispossession, whither by reason thereof, whereas all the day long before one had been their mouth to god, they having that good order, did not disorderly and confusedly all in common prey and cry aloud unto the lord, every one according to that himself liked, as men not able to contain themselves: but must needs cry out upon that fearful sight. Yea I demand further of M. Starchyes household, and W. Som. his master, and the rest of that famili, whither all the time ●o their and his possession they ever saw them so grievously tormented as he and they were a little before their deliverance.  
Secondly where it is said the spirit cried and came out, 
2 the spirit going out, crieth.  and in the first of Mark of another the unclean spirit tore him, and cried with a loud voice, 
verse 26. verse 8.  and came out of him: and in the 4. of Luke that the devils came out of many crying: yea in the 8. of the Acts indefinitely 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 why there immediately before the dispossession of the aforesaid persons, they heard not (for the space of a quarter of an hour or thereabouts) the most fearful, strange, unnatural, and loud cries, that ever came to their ears: and to them at Nottingham whither they even then crying out as men mightily astonished at that they heard & saw, Somers was not heard far above them all, although they were in number some 150. Tormented they were in their fits all the time of their possession, more extremely the day of their deliverance, and most of all a little before. In like manner cries or scriking they sent out many, in the time of their possession, 
3 after the torments & egress of the spirit, the possessed lieth as dead.  but never of that loudness & continuance, to those went from them at the instant the spirits went forth.  
Thirdly I demand of the same persons (which were to the nober of some 40. at Cleworth: and 150. at Nottingham) whither according to that is said here in S. Mark, they did not immediately after the end of their torments and crying, lie 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 utmost: the body after those grievous torments lieth at rest, as it desireth and thus lying, the party seemeth to be as dead: wherein the cruelty & malice of sathan doth notably appear: who when he seeth that he can not continue in man to torment him still after his accustomed manner as he desireth, will yet do what he can to vex him at his departure or going out. These 3. tokens or signs of dispossession were often seen and hard in K. Wright, who being not only possessed, but by her own default, in that the ucleane spirit returning, found her empty, swept, & garnished, and so prepared and ready to receive & entertain him, so far was she from resisting of him) repossessed, and that sundry times, at her several dispossessions, was ever extremely tormented, schriched fearfully or cried out, and then lay as dead.  
Hence I collect the dispossession of these demoniacs: for as when we see one handled after the same manner as they wear, 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 used as they were, who are said in the scripture to be dispossessed, we cannot choose, but say that they also being so affected are dispossessed in like manner, for Desimilibus idem sit judicium. And no doubt but the holy ghost, in the particular describing of the manner of possession & dispossession, did leave aspeciall doctrine & direction to the Church in succescive ages, how to discern & to be assured in the like cases. Thus do I the rather judge, because otherwise (if the party now dispossessed wear not so affected, as they were, who are mentioned in the gospel) when the people of God have only prayed, or fasted & prayed, a long time together, they cannot know that the party is delivered, although it be so: For the ease of the party will not suffice, because that is usual with Demoniaks, seeing the devil vexeth them, but at certain times only, being otherwise out of their fites, as well as any other body. sun special cases excepted, where the spirit maketh them blind, dumb, deaf: or gathereth them all of a heap, so as they go * bowed together as we read in the gospel, 
Luk. 13. 11.  or lame (as in experience hath been seen in Th. Dane, who was lame and deprived of the use of his legs for 13. weeks together or their about) wherefore it is evident that if in the dispossessing of a man, the spirit should not cry aloud, rend him sore, & cause the party to lie as dead (which are the only apparent signs of his egress) then could not the party possessed be discerned to be dispossessed, and so God should not have that praise, nor man receive that profit by such a great work, which otherwise by the certain knowledge thereof they should. But now that God in his infinite wisdom, hath recorded these signs in his word, and left them for a direction unto his Church herein, he hath provided a remidi for our weakness, and furtherance of his own glory. furthermore I have in experience observed this sign also of Satan's going out of him whom he possesseeth, to wit, when the Demoniak doth either see something going from him, or sensibly feel something to come from within him.  
Thus Darl. saw something like a mouse go out of him, as he supposed & of those in Lan. 
4 Seeing or feeling something to go from them,  on of them felt & saw something go out of her (as she thought) like an urchin, another in this, & a 3 in that form, & so of the rest, according as it is set down in the stori. W. Som. also though he saw no visible shape, at the egrese of the spirit, it he felt something come from within him, which he thought would have plucked away his throat (as M Byrom had before him) whereby he & those in Lan. were fully persuaded, that the devil was gone out of them. which we must not so understand, as though the spirits had been & continued in them in such bodies assumed unto them, or that the spirits could not come out of them but must needs be felt, or it could possibly be felt or seen: but that the spirits by their operation caused something which was felt & did appear in some visible form or shap. All or most of which shaps we have hard were ugly, & no marvel considering the were represented by the foul spirit. Hereunto we may add the vomiting used by Some, at the very egress 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 mention of these signs, 
5 vomyttinge  they are to be regarded accordingly. Seeing then it is so, that the outward notes & signs of deliverance from Satan's possessi on, precedent and subsequent, were found to be seen in these persons: why should we doubt but that the thing signified by those signs was also truly, though not to the eye performed? especially considering that out of the aforesaid signs accompanieth (as I may say) the very egress or going out of the spirit, for the spirits crying. go out, and that another is not until he be gone forth, for we read that when the spirit was come out of the child, than he was as one dead.  
Again we called upon God: that it would please him to cast the unclean spirits out of the persons afflicted before us, so as their bodies might be temples for the holy ghost to dwell in: & god hard our prayers uttered in such terms, & to that end, and we visibly did see the work accomplished after our desires. Furthermore we are to remember: that howsoever Satan in the time of these possession, did usually in visibly shaps appear unto them, yet did he never seek to enter in to them, until after that time they were dispossessed, which then he eager lie attempted both by promises and threats, and that with every one of them, which greatly confirmeth their dispossession. for the holy scripture telleth us that the unclean spirit is cast out of man, before he seek to enter in again. When they unclean spirit (saith our saviour) is gone out of a md, he walketh through dry places, seeking rest: and when he findeth none, 
Math 12. 43, Luk 11 24.  he saith I will return into mine house whence I came out etc. True it is that this return we speak of, & seeking of the spirits to enter again into them we receive by report from the parties possessed, & that no other is privy to the same: but it consider●nge it hath been so with all and every of them, as they have witnessed and that many others (I mean they which were present at the said assaults of Satan to enter into them, as the parties afflicted affirm) though they neither saw Satan nor heard him, it both saw and hard them suddenly and strangely disquieted, & most eager in resisting the devil, whereupon 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 agree so with the scripture, I cannot see why any should ●eiect and not credit that is here said of the unclean spirits returning, and seeking to repossess them.  
Now this return of Satan, and endeavouring to enter in again, (recovering 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 therefore do they for get themselves, and that which in holy scripture is written concerning this matter who hereby are offended, taking hence occasion to think and to speak, that Somers was not possessed, but that he was a very counterfeit, or that he was not dispossessed, because he can do the same things again. Know we not that the devil being gone out of a man, if returning (which he will certainly do) he find him empty, swept and garmshed, it is impossible to keep him out, but he will enter in and dwell there, yea with more and worse than himself? or can we be ignorant hereof, that Som. is empty, swept, and garnished, if we consider of his intolerable ingratitude, for that mercy of God received, his abominable lying, slandering, & obstinacy therein, to speak nothing of those lewd pranks he played in the bishop of London's house viz. stealing, whoring, running away &c. as I have been credibly informed, Seeing then that these things agree and fall out just according to the scriptures, and that herein we see still the scriptures fulfilled: why are we not rather hereby confirmed, then stumble thereat as a rock of offence? neither is it to any purpose to object here as some do, that this scripture is to be understood of asperitual deliverance out of the power of the devil. For howsoever that is said here, is most true being understood spiritually, I mean of the spritualll deliverance from the power of Satan: yet it is certain the Lord only speaketh of a corporal deliverance, which is confirmed partly by the occasion and co herence of this scripture, arising of the ejection of Satan out of one whom corporally he had possessed, (and not sperituallye more than other men, 
Luk 11. 4 & 23 ) as is noted by Luke: but chiefly by the text itself: where in the unclean spirit is said to go out of a man, secondly, to enter in again: 
verse 25.  both which speeches are never used in the spiritual sense: but often, yea usually in the other. And because that is and hath been said by me concerning Satan return to repossess the party out of whom he is cast, is so unsavoury unto many, even as if there were no such thing revealed, but was some conceit of mine. Let us therefore add to this scripture for further proof thereof, and confirming of this truth, that speech of the Lord in the 9 of Mark: I charge thee, thou dumb and deaf spirit, come out of him, and enter no more into him. which charge of entering no more into the child, our Saviour would never have given, had not he known that Satan would have attempted it, and other wise have entered into him if he could: as being the property of the devil, to seek to enter into them again, out of whom he hath been cast. And surely how can it be otherwise considering the nature of Satan, and his extreme malice towards man, especially towards such as have been taken out of his power: whereupon it is said before, that seeking rest, after he is cast out one, that is, seeking ot pray upon and spoil men, for that only bringeth rest and quiet unto him. he findeth none, that is, none doth please or satisfy him, in respect of the recovering that man out of whom he hath been cast, such and so unsatiable is his malice towards him he hath lost, and hither doth it carry him. We may likewise observe for the further confirmatyon of the former exposition, that in this place of Mark, (where we cannot deny but that Christ speaketh of dispossession, and coporall possession) is mention of the spirits going out, and entering in, as in the form: scripture: and therefore the premises well weighed, and these saying of the Lord in Mark and Mathewe compared together, there is great reason we should understand that of the unclean spirits return according to the letter. The * want of this return of the spirits, doth among other things induce me more than to suspect the dispossessions in the Papacy, 
Some papists hold quod semel etc. that spirits being once gone out of men, they cannot enter into the same men the second time. Thyreus de Doem. cap. 50. sect. 3.  that the are not by the power of God, and so no ejection or expulsion of Satan, but a voluntary departure, for the further strengthening and confirming of them in their false worship of God: but of this more hereafter.  
Lastly forasmuch as all those we have spoken of (they excepted who are repossessed) are, and have been for so long time even two years, altogether free from that strange and grievous manner of handling or vexation in their bodies, whereof we have heard at large: why should we doubt of their dispossession? especially seeing the strong man armed, keepeth not their houses: seeing they carry not themselves as he desireth (as Somers doth) during which time, and in which case only there is peace. 
Luk 11. 21.  If you require more time for confirmation thereof, you have it in Th. Darling, who hath continued well and in his former & pristine estate, for the space of five years and above, (blessed be god therefore) and whose house it is manifest the strong armed man doth not keep, seeing god hath not only given him (with the rest in his condition) to confess, declare, and bear witness to the great things the Lord hath done unto him, and how he hath had compassion of him, but also to suffer for the same.  
Here it will be objected generally against all dispossessions in these days, 
Oli●cton  that to cast out Satan is a miracle, and therefore miracles being ceased there can be no dispossessions at all.  
For answer hereunto we must know, that devils are cast out two manner of ways either by absolute authority, 
answer. Math 10. 1 Luk. 10. 1.  as by Christ being God: or by * an authority committed and given of Christ to men: as Though Bel Zabub the prince of devils, and with him Legions had been in him, yet had you cast them out: for if you can believe, nothing shallbe unpossible unto you, howbeit this also you must know and understand that the spirit wherewith this child was possessed, is on of the worst kind of spirits. because in the ordinary means which my father hath left to his church, he will not be expelled by prayer alone, without fasting thereunto adjoined. Now your faith being weak, & the spirit on of the worst kind, & therefore hardly to be removed, what marvel is it though you cast him not out, yea, how was that possible, I deny not, but notwithstanding the weakness of your faith, had you fallen upon another spirit on of that kind which in the ordinary means that is in the church may be cast forth by prayer (you might happily have 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 have removed him. although then the lord attribute it) cheif●i to their unbelief, that the had not cast forth that devil, yet he signifieth by thes words that their was a cause or impediment, also in the spirit: so that the answer of christ, is double, consisting of two parts, wherein he showeth his Disciples that for two causes they had not cast the evil spirit out the one and chief was in themselves, to wit, their incredulity, set down in the 20. verse the other in the spirit possessing the child, for that he was one of the worst kind mentioned in 21 verse Now this second cause is not set down in plain and exprese words as is the first, but thereby made known to the Apostles, because he was on of that kind which in the means that ever was and shall be in the church, would not be expelled by sole prayer, without fasting annexed thereunto, and this is it that Christ meant in making mention of prayer and fasting, and not that the Apostles should have fasted and pra●ed to any end whatsoever.  
This being the true and natural sense of this scripture. I further affirm, that howsoever the scope and drift of Christ in these words was to make known to his Apostles, that the unclean spirit wherewith the boy was possessed, was one of the worst kind of spirits foras much as it was on that would not be removed: without the strong & chief, of those means, which were orcinarie and perpetual, to wit: pra●er and fasting and that thence partly, it was that they did not cast him forth: yet hence we may gather and Christ jesus secretly giveth us to understand as much, that the worst kind of devils & therefore much more others, may be dispossessed by the means of fasting and prayer: And from these words a man may as well conclude, that christ would have prayer and fasting used as a means for the dispose ssing of Devils, as one may gather that the ph●s●tion would have phlebotomy or letting of blood used for the cure of him that hath the pleurisy, who affirmeth that a pleurisy can not be cured but by phlebotomis this kind saith (christ (goeth not out but by prayer and fasting, therefore by prayer & fasting it goeth out. which might be confirmed by a thousand such like speeches: one saith to a travailer at Doncaster iourneinge towards York, you can not get to York but by Feribridge: Is there any so simple that vnderstande● not thereby thus much, that by that way he may pass thither, though some other way by reason of the waters or some other ●ett, he can not pass: considringe then that our Saviour mentioneth this as an effectual means for the casting out of Devils, and that there is neither scripture. nor sound reason, which appropriateth the use of this meaines unto that age, or to the persons of the apostles & others indeved with the miraculous gift, as shall be showed hear after. I can not see why the same means should not stand and remain at this day, & why fasting & prayer should not be held the effectual ordinance of christ for the casting out of Devils.  
That there wear certain dispossessed in Christ's time, besides those which were dispossessed by Christ himself, his Apostes and others, in dewed with the gift to work miracles, it is manefeste by the 12. of Math. & Acts 19, but how & by what means that was done, appeareth only by this place of scripture we have in hand, which was either prayer alone or prayer and fasting according to the kind of spirit possessing the party, 
verse 27. verse 13.  which we do not so understand as though it wear requisite that they which dealt or at this day do deal in the dispossessinge of satan by this meaines should or did know with what kind of spirit the party possessed was vexed, which can not be: but that one being possessed and dealt with for their delivery from Satan by this ordinary and perpetual means in the church, if by prayer for an hour 23 or more he be not delivered, undoubtedly (that being performed aright because of the kind of spirit possessing: then let fasting thereto be joined, and that certainly (if the Lord think good to bless his said ordinance (shallbe mighty and effectual to the casting out of the spirit of what kind soever he be, indeed this course we did not take with the aforesaid persons but at the first proceeded to fasting & prayer, which we therefore did, because we much desired that our labour might not be in vain as touching their deliverance, & thus also thought & believed that what kind of spirit soever were in them, we using prayer & fasting, the said holy means would be effectual, through the mercy of God to expel and drive them out had they been or were the spirit of the worst kind, much more than others. saying that I dealt otherwis with Katherine Wright whose dspossession was by prayer with out fasting being upon the day of her dispossession delyverede by noon, and no fast not so much as intended either by herself or any other in her behalf, or she once advised theirunto.  
If any shall approve of the aforesaid exposition, so far forth as it doth or may agree to they apostles, and otherwise reject it, affirming that of they Apostles soely this scripture is to be understood, to whom it was spoken, and some others which had the gift of miracles, and so power to cast forth Devils: I answer, that to appropriate this speech and tie it to the persons of they disciples, as meerlye and peculiarly belonging unto them, is more than the text either in express words, or by necessary consequence will bear. and therefore considering also there is no other scripture to help in this case) it is more than any man can for certainty affirm, and such as we may as well deny, as others confidently avouch. Yea certain it is that it can not be understood of the Apostles, as meant and directed to them (otherewise then hath been said, thereby to signify unto them: that it was one of the worst kind of Devils wherewith the child was possessed, whence partly it came to pass that they had not cast him out) and others endued with the gift of miracles: for as much as Christ speaketh exper sly and by name of an ordinary meaynes to cast forth Devils, and therefore in these words of such as by they said means: had▪ or should cast them out: not of they Apostles theirfore and their dispossessing of unclean spirits, who not by any appointed or ordinary meaines (in which case their can be no miracle) but without all meaynes, by the power and gift they had to work miracles, did cast forth devils.  
But it will be said, that howsoever they Apostles indeed by virtue of that gift and power they had received from Christ to work 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 Devils (imagine the worst) which for all the power they had received without prayer and fasting would not be expelled: and that this is it that Christ meaneth when he sayeth, these kind can by no other means come forth but by prayer and fasting, as if he had said: your faith is little and wavering and thence partly it is that you have not helped the child but besides you must know that their is a kind of eue● spirits of which number is that where with the child was possessed which without prayer and fasting can not be cast out and therefore considering that meaines by you was not used it is no marvel thought you dispossessed not the devil, yea it could not so be and of this mind is traitorous Stapleton a popish proselyte, though otherwise learned, whose words of this scripture are these. nunc autem alam causam adsert etc. Now he aleadgeth an other cause, why the Apostles could not cast out this Diul which had so long time possessed the man even from his infancy: for it was necessary they should have prayed and fasted: where we see that howsoever he doth not appropriate this speech to the Apostles but acknowledgeth (as in the same place appeareth that prayer and fasting is now a meaines for the casting forth of Devils. yet he affirn●eth that necessarily the apostles should have prayed and fasted and that for the want or neclect thereof, it came to pass that the devil was n●t caste ●ut: and with him agreeth Thyreus: who writeth thus: hoc genus Demonorum etc. 
Thyreus de Demoniacis, cap. 51. sect. 3.  this kind of Devils saith Christ, is not cast out but by prayer and fasting surely the Lord doth insinuate that the Apostles need not fasting and prayer to drive away other Devils, but was sufficient to call upon the name of Christ but here besides they need them, meaning fasting and prayer, because this spirit is hardlyer expelled than others.  
If this exposition were true, then there should he a certain sort orkind of devils which the Aposts by all the faith they had, or could have: were not able without further help to subdue. the which indeed Stapletone further granteth and affirmeth, saying presetly after the former words thus, sit fides quantum cunque feruens etc. let faith be never so fervent as a grain of mustard seed, yet must prayer and fasting be used, as a most strong meadicine to drive away Devils of this kind and this he understandeth of the apostles▪ as is plain by these former words he saith of them. necessarium quip fuisse orare et idinare. for it was necessary for the apostles to have prayed and fasted. Now this seemeth very strange unto me, & such as neither can nor dare believe, and receive for truth. for when I consider of the manifold & great signs & wonders the apostles wrought whereof we read in the history of the Acts. 
acts. 3. 12. 6. 16. & 4. 10. 30.  of the apostles, & that (as Peter saith) thy did them not by their own power or godliness, 
math. 28. 18.  but as they prayed for, & also professed by the name or power of jesus christ, (to whom all power was given in heaven and in earth) who had committed also & given part of his power & authority unto them: I see not how any infernal power could be able to resist & hold out against this divine power, even the power of the Lord jesus they came in if their faith was strong, & so this power present with them, though they had no other help by prayer or prayer & fasting, foralbe it the apostles somtims used prayer in the miracles they wrought (though never fasting & prayer that we read of) yet they need not so to have done, I meaine their was no necessity theirof, their faith being strong much less to have prayed & fasted for then in all their miracles they must & would have used prayer, 
acts. 9 40. acts. 28. 8.  which they did not. Yea very seldom did they pray: only twysse as I take it: once * Peter in restoring Tabytha to life again, & an other tim “ Paul in healing the father of Publius of a fever. which they did doubtless, either in regard of themselves, to stir up & increase their faith: or else because of those which were present: that the beholding and hearing them to call upon another, when they were about to do the great work they had in hand, might theireby know, that, that which they did, was not done by their own power, but by the power of him whom they did invocat. In whether now of these respects soever they Apostles used prayer in the miracles they wrought whatsoever they were, it is clear that their faith being strong, much more being so strong as might be, they need not to have used prayer. if then the Apostles saith being great, they need not to have prayed, as in the doing of other miracles, so neither in the casting out of satan, but as they saw it profitable to others: much less need they to have used prayer and fasting. And if their faith being strong, they could and did work miracles, and namlye cast out devils without any prayer at all, and some of the worst kind in all likelihood, there were in that great number they cast forth: much more their faith being such▪ they could and did work miracles and cast out devils of they worst kind without prayer and fasting. That therefore, which Stapleton and Thyreus here affirm can not be true.  
Again the words of our saviour are against this interpretation. 
math. 17. 20.  If (saith he) ye have faith as a graene of mus●ara seed, ye shall say unto this mountain, remove hence to yonder place, and it shall remove: and nothing shall be unpossible unto you. except we will have these words, how be it this kind goeth not out: verse 21. to contain in them: a particular exception out of the general, which I take to be very unsound, and con trary to the meaning of Christ. For under the word nothing, notwithstanding the words following ver 21. I would rather include specially and chiefly, that very work they were questioned about, them because of the words ve. 21. exclude the same. As if Christ had said: if your faith be as agraine of mustard seed: ye shall not only be able to do the same. that I now have done, & you through the want of faith could not do: but any thing else whatsoever, though it were as difficult and impossible a thing as it is to remove a mountain. They Apostles then by virtue of their miraculous faith could do any thing, and therefore cast out any devil.  
Moreover when we consider of the power & authority that Christ gave they apostles over unclean spirits, to cast them out, and how according to the same, they prevailed so mightily against the devils, which were so subdued unto them, as that the carrying of kerchefs or handkerchefs from their bodies, caused they evil spirits to go out of men: we cannot see how their faith not failing them, Beelzebub should be able to withstand their liulye voice and command given in the name of jesus Christ, though no prayer & fasting were used by them. Finally, we must remember that this power of they Apostles over un clean spirits, 
Acts 19 12. chap. 9 1.  was not thus bounded and limited by Christ who gave it them, but reached itself further, even to and over all evil spirits whatsoever, as Luke witnesseth saying. then called he his twelve disciples together, and gave them power and authority over all devils, & to heal diseases: so that if he were adivil they had power to ●●st him out. And lest this pretence should be left unto us, that they had power over all wicked spirits, in that by fasting and prayer (though not otherwise) they were able to cast out the worst kind of spirits, as others without that means: we must remember that with this power over devils yea all devils, Christ joineth the healing of diseases: as appeareth also by the 10 of Math. 
verse 1.  when it is said that jesus calling his twelve disciples unto him, gave them power against unclean spirits to cast them out, and to heal every sickness & every disease. and in the 8. verse following, Christ saith unto them: heal the sick, cleanse they lepers, raise up the dead, cast out the devils. from whence we may learn thus much, that as by virtue of the aforesaid gift and power, they were able and did with a word, without any more ado, heal the sick, cleanse they, lepers, restore sight to they blind, etc. even so by virtue of the same gift and power, with their word or command in the name of jesus, (without any further ado by fasting and praying,) they were able to cast out all devils, and did as occasion offered, if their faith failed not, which is further confirmed out of john 14. 
john 14. 12.  verily verily I say unto you, he that believeth in me, the works that I do, he shall do also, and greater than these shall he do. But this scripture is thus expounded and understood by many. that Christ having showed his disciples in they words before, that it came through the defect and weakness of their faith, that they had not cast forth the devil, now telleth them how & by what ● eanes their weak faith might have received increase and strength, even by prayer and fasting, whereby their faith being strengthened, they might have expelled Satan.  
hereunto I answer, 1 that our saviour speaketh of the miraculous faith, as appeareth plainly by the text: if (saith he (ye have faith as is a grain of mnstard seed & shall say unto this mount ayne remove hence to yonder place and it shall remove, and nothing shall be unpossible unto you. Now this kind of faith as it was given without meaynes to certea●ne men, and God appointed no means for they begetting of it: so neither did he ordain and establish any meaines for the increase of it. which if any will contradict, I would know where God sanctifieth any ordinary meaines to be used, for they increase of that he ●iueth with out meaines. You will happily say, that Paul for they increase of those graces of the spirit which without mea●nes he received, used the ordinary means of study and meaditation. I grant that Paul did use ordinary meaines for the increase of grace received. And no maruile. For as by meaynes of hearing, reading, and meditation, he had received divers gifts of the spirit, so why should he not by means ●eek the increase of the same? be it also granted that he used meaines for suspect. then for the reason aforesaid, I can not but dissent from them therein  
Thus we see that the former expositiones which are given of this place of holy scripture can not stand, and that the truth will not bear them out. that this scripture can not be so meant, that the apostles should have fasted and prayed, for then either it must have been that there was a kind of spirits, which for all the power they had received would not be, cast out by them, except besides they used the means of prayer & fasting, which is directly against the scripture, as we have heard or else, that thereby their weak faith should have been strengthened that so they might have cast him forth, which all can not be as hath been she wed. it remaineth then that the interpretation here given is fond and true, and therefore that it ought to be received, and surely I do not see what should let or hinder any there from, seeing the occasion coherence and text or letter of this scrptur make all and every of them for it▪ and that it is not against the analogy of faith, what impieti or great absurdity is there in this, that prayer and fasting is a means ordained of Christ for the casting out of Devils: or what great danger is there to the church by embracing it for a truth being so in deed, and this is all the evil fruit you can gather of the former exposition. 
Isa 22. 1●.   
He knoweth nothing in holy things which understandeth not this that if on be now possessed and by prayer recover not, prayer and fasting aught to be used. that in the said judgement God calleth him, who is thus corected to this humbling of himself and afflicting of his soul first and chiefly, 
vers, 17. 18.  than those which are specially and above others afflict ●d in him, as the father in his child the husband in his wife, so as they sin if they fail therein secondly that prayer and fasting being used aright, will certainly prosper either to the removing, or sanctifiing of the said judgement. if now it so fall out (as it may as well as otherwis that the judgement thereupon be removed, I mean the Devil be cast out of the possessed, as it did with the former ten, and divers others also even of late in our own land, (yea when, by, and for whom hath this medicine been used, & the sick party not cured) it cannot be denied, but that prayer and fasting was the means thereof.  
In the 20. of Genesis it is said, Abraham prayed unto God, and God healed Abimelech, and his wife, and women servants, & they bare children. Who will deny but that as the sin of Abimelech (intaking Sarah, Abraham's wife unto him) had shut up every womb of the house of Abimlech, 
judges. 20.  so the prayer of Abraham was the mean, whereby they were opened, and that judgement taken away? and this, the 7 ve●s of that Chapter, further confirmeth. The 11. Tribes about the monstrous whoredom and Villainy committed in Gibeah of Benjamin, gathered themselves togeathere in Arms, and did fight against Benjamin. They Israelites wear discomfitted the First, and the Second time, and many of them slain, notwithstanding that after the first overthrow, they had sought Earnestly unto the Lord by Prayer. Prayer alone not prevailing so far with the Lord as they desired, they assembled themselves in most solemn manner the second time, and joined fasting thereunto, and therein they spent a day. After going foreth against they Beniamites, the Lord delivered them into there hands: shall we not say that their prayer and fasting was the meaines, whereby they Israelites removed the hand and judgement of God which was upon them, (in smiting them by Benjamin) and and obtained victory against them? yes verily.  
Even so it is in this case. Katherine Wright was possessed, and prayer being used dispossessed. May not one well say, that prayer was the meaines whereby Satan was cast out of her? prayer and fasting being used for Thomas Darlinge one likewise possessed, he was there upon cured: may it not be truly said, that the said holy exercise was the meaines theirof? The 7. in Lancashire being sick (as I may say) of this supernatural disease, wear healed upon the using or appliynge of this supernatural meadicyne. Why may not I now as saflye say that this was the meaines of their cureing, and casting out of the spirits: as the physician applying anaturall meadicyne, for the healing of a natural disease, it having also prospered to the recovery of the party's health: say, that his said medicine was the means theirof? In like sort William Somers being possessed, and the sovereign meadicyne of fasting and prayer being used and applied, he also was healed. To what means now shall or can we ascribe this health and dispossession of his▪ but to this holy exercise? And this me thinketh should something persuade and prevail with us herein, in that God not once, or twice, but sundry times, not upon the person of on alone, or two, but divers, hath from heaven put a seal here to, ratifying and confirming this to be a means effectual (through his blessing) to the casting out of Satan, in that he gave health to such as were possessed with the Devil, upon the using and applying of this medicine. When Saint Paul his Apostleshipe was by reason of the false apostles among they Corinthians called into question, his defence for himself, or proof thereof was this: that by him they were converted, 
1 cor. 9 1. 2. 3.  and called or brought to the faith. are not ye (saith he) my work in the Lord? you are the seal of mine Apostleship in the Lord, as if he had said: 
vers. 26. 30.  in that some of vow by my ministry have been called to the fellowship of Christ jesus as he showeth Chap. 1. that, (of I had nothing else to say for myself) proveth me to be an Apostle this (saith he) is my defence to them that examine me, & call into doubt mine office. Even so I say to them that deny or call into question, whether prayer and fasting be means to cast forth Satan: that the dispossession of the several persons before spoken of (to pace by others which might be named) is a ●ea●e and confirmation thereof.  
Admit then that these words (this kind can by no other means come forth, 
It is plain that praie● & fasting ●e means etc. though no such ordinance could be proved out of the scriptures  but by prayer & fasting:) do not contain in them an ordinance of Christ, for the healing of the possessed by prayer, or prayer and fasting, and that neither here nor else where in holy scripture, there is any such ordinance mentioned: yet notwithstanding the same may wellbe (and indeed is) a means ordained of God to that end. For as the medicine applied by the Physician for the healing of one sick of this or that disease, or the plaster of the Chirurgeon for the healing of a wound, and prospering to that end the are applied, we all know that the same are meaines appointed of God thereunto: and when we see that the have the same effect with many, that they are ordinary meaines leading thereunto, all be it nothing less than such meadicines or particular ordinances of God are mentyoned in the scriptures: even so when we see that by prayer, and fasting and prayer: Satan is cast out of some, and they thereby delivered from all their vexations and torments which before from him they had endured, and that not some few but sundry at this time, and many heretofore in former ages, as in Turtullian, Criprian, chrysostom, there times: we may hence gather and assure ourselves, that God hath appointed prayer and fasting, and prayer, as means (and that ordinary) to cast out the devil of the bodies of men when he is in them, and as a supernatural meadicine to heal this supernatural disease, whereunto the body of man is subject as well as to other diseases, although there were in holy scripture no mention of any such ordinance. The thing itself then, (although there were nothing said as concerning this matter in the holy scriptures) I mean, the deliverance of people thus affected by Satan, which in experience we see performed before our eyes and others before us, manifesteth and proclaimed to all men, this to be the ordinance of God in his secret counsel, even as it doth in natural diseases, and in infinite other cases.  
And what letteth that we should not be persuaded hereof, 
Objection 1  and receive it for a truth? if this, that we read not in the word of God of this ordinance: 
Ans.  besides that we have hard it is otherwise, that hindereth not, because many yea infinite things are decreed in the secret and eternal counsel of God, 
Objection 2  and known so to be man, which are not set down in his revealed will. If this, that Christ and his apostles when they cast out Devils wrought miracles, 
Ans.  and that miracles are ceased. we may remember that so likewise they healed fevers, palsies: & other diseases and infirmity of man's body by miracle, and yet notwithstanding together with the diseases, 
Origen in 17 Math. Tertul. in apolo et ad scapulam, cap. 3. Cyprianus ad Demet●●anum● tract. 1.  means remain for the curing of them. And why it may not likewise be so in this our case, in the healing of this bodily disease supernatural by this supernatural medicine, I desire him that is contrary minded to show. That common objection therefore taken from the ceasing of miracles, maketh no more (indeed) against the ejection of Satan, and healing of the 10. possessed persons we speak of done by an ordinary means, than it doth against they healing of other diseases: which diseases were sometime cured by miracle. The different manner of curing is wislye to be considered off. As all curing of natural diseases is not miraculous, although some be or rather was even so all healing of this supernatural disease or ejection of Satan is not by miracle, all be it some be, but of this more hereafter. and here for the further confirmation, both of the general point, I now entreat of, which is: that men in these last days may be dispossessed of Devils. which to sundry among us seemeth very strange: and in credible as also to show the means which since miracles ceased, have by the most learned & godly, in the church of god from time to tim been used for the expelling of Satan out of such as be possessed: and is by their example parctise and counssell commended unto us in the like case to be used. to this end and purpose I say: I will in this place set down certain testimonies of some writers, both in aun●ient and lattet time's testifinge the same: Origen writing upon the 17 of Math 1 21, howbeit this kind goeth not out, but by prayer and fasting hath these words, si aliquando nos oportuerit circa curationem, if at any time it shall behove us to deal a bout the curing of them who suffer such a matter (uz. are possessed) we may not adjure them nor ask them questions, nor speak any such things, as to the unclean spirit hearing us. but conti nuing in prayer and fasting, we may obtain help from god for the afflicted and shall drive forth the wicked spirits by fasting and prayer. Tertullian. saith, Daemons de hominibus expellimus sicut plurimis notum est, we expel Devils out of men as is known to many Cyprian. writing unto, Domitian useth these words, O si audire velles et videre uz. oh that thou woe uldest hear and see. when the devils are adiu●ed by us. and tormented by spiritual scourges, and by torments of words are cast out of bodies possessed, come and know that these things be true which we affirm. Now how soever I do not justify, Cyprian as touching his adiuringe of evil spirits: yet hereby it is manifest, and this use we may make of this speech of his, that men were not only possessed and dispossessed of devils in those days, when miracles were ceased,) but that the same was common & usual then: for otherwise he would never have used these words: come and know these things to be true which we speak thereby provoking Demetrian Proconsell of afric to make, trial of that he said. the same is also manifest by Turtullian his words saying, 
Chrysost. Tomo 50 〈…〉 Dei 〈◊〉 homil. 4.  we daily expel Devils out of men but most excellently doth this appear by Chrisostom who lived about 200 years after them his words be these hinc ita que ad solitam veniamus admonitionem, therefore let us come to our accustomed ad monitian and what is that accustomed admonition? that we frequent the worthy prayer with a sober and watchful mind, for when I spoke of this matter of lat I saw all of you willingly obeying, wherefore in truth I should deal very ill if I should not blame you when you are negligent, 
〈◊〉 that is, possessed with the devil, for so this phrase or manner of speech is used, math. 15 22. acts 5. 16., from whence no doubt this holy father did ●●ke it.  or not commend you when you do well & according to your deuti, this day therefore I will prais you and thank you for that your obedience, but I will then give you thanks when I shall first have taught you why that prayer before all other was wont to be made and why the Deacon doth command the men that are vexed with the Devil and moved with most cruel fury to be brought in at that time and bow down their heads, for what cause it is done I will thus declare. the vexing of Devils are bonds most wicked and grievous, for they are bonds, more strong than iron, therefore as at the very instant, when the judgge is wont to come forth and to sit upon the judgement seat, the jailor brings forth all the prisoners and set them at the bar, before the seat of judgement, 
consider how it went with our demoniaks the days of their dispossession, & we cannot but perceive the time of dispossess sion to be such and so fearful as is here said and the sight, I. And hence it came that the day of Soniers his dispossession, two made confession of there sins with many tears in the presence of us all. ay, and the sight such as may well terrify one.  loathsome filthy, over grown with hair & all too tuttred with rages. so the fathers hanc appointed, that when Christ was presently to sit as it wear upon his tribunal, and to appear in the sacraments, those men that were vexed with the devil, as being fettered with certain bonds should be brought forth, not to be examined for the things which they ha' we done, after the manner of prisoners nor yet that they should be punished but that the people and all the city being present, publigue prayers might be made for them, that all with one accord might entreat the lord of all in there behalf and might strive with strong cries that the lord would have merci upon them but as then I was displeased with those that neclected such a prayer, and wear abroad at the time so now presently I judge, that I am to be very sharp with those which stay within, not for that they tarry with in, but that tariing in the place where they ought, they are nothing better affected, than they who gadd abroad, for they are talking among themse lues, (and either jest or confer about their business in the most fearful time, o● man what dost thou. when thou seest thy brethren present before thee in so many bonds? thou talkest about things which nothing concern thee, can not the very sight terrify the sufficiently, & draw thee to some compassion and pity? thy brother is in chains, and yet thou art drowsy, and careless, how canst thou be pardoned when thou art so hard hearted so far from humanity so cruel? fearest thou not least whilst thou talkest omitest thy duty and art carls, some devil leaping out from the possessed finding thy soul idle and swept clean should convey himself into it, and with great easiness enter into the house thus set wide open? how well doth it beseem every one at that time, 
According 〈◊〉 that is said 〈◊〉 it was with th● people at 〈◊〉 the day & time of S●mers, his dispossession, among whom (being about 150) therewas searcelye seen one dry face, 〈◊〉 they which were present can witness.  to be swallowed up of grief, to pour out rivers of tears, and none but watered eyes, to be seen round about. and all the Whole congregation to weep, to sigh and sob. canst thou not shed tears? what purging can these thy horrible sins receive? if thou wilt not lament the state of thy brother, yet at least fear thou for thine ownself and awake, if thou shalt see thy neigbonrs house all on fire although that negbour be to thee very hatful wilt thou not run with as possible speed to heelpe to quench it, lest that the fire creeping by little and little, enter into thy house also? consider thou the same thing in those which are possessed, with the devil, the tormenting of Devils is a fire and a burning, and consuming flame take heed therefore & cas further followeth there.  
Thus we see chrysostom, in this pathetical homeli of his, showeth the ordinary custom of the church in his time, for the dispossessing or casting out of Satan by the pulicke prayers of the church. where in no doubt was usually great weeping mourning sighing and strong crying unto the Lord by all the people present, beholding the torments of the possessed, and their deliverance, though now when Chrisostom spoke these words, some of his people (by reason hap pely they wear much accustomed to these dispossessions, and those things which fell out in the same) failed to be after this manner affected. whereupon he reprehended them for the sam: which is so set down as if chrysostom, had described that which hath fallen out in all sorts of beholders of these late dispossessions, so much now in controversy as they can witness.  
Peter Martyr in his book of common places, 
Peter Martyr part 4. cap. 9 sect 13.  hath these words, concerning this matter, Quid ergo faciemus arreptitiis etc. Therefore what shall we do with those that are possessed, when they are vexed with wicked spirits: shall we forsake them? they are in no case to be forsaken. yet notwithstanding▪ we will not by adiverations command the unclean spirit to go forth, seeing we know: we are not endued with any such gift, as that we should by our commandment cast out devils, we will then use faithful prayers, I say prayers most vehement, and supplications, for their recovery. In a word, this should be the most laudable and wise course, that exorcisms at this day be turned into prayers.  
Chrysostomiet Prosperiaetate etc. In the time of chrysostom and Prosper (saith Chemnisius) they possessed were brought into the Church, and were oft delivered by the common supplicationes of the assembly. 
Chimnitius de sacram, ordinis  And Philip Melancton having made mention of divers which were possessed, & nam lie of a Damsel in Marchia, who had been healed of that disease, by the prayers of the godly, of whom he saith, et adhuc vivit sana, and it she liveth times living and joining with them therein, a miracle was wrought if a miracle, miracles wear not ceased then, which all learned men know to be false, 2 if a miracle, who wrought those miracles? if those ancient & learned fathers, why did others, yea oft times their whole congregations join with them in those miraculous works, and not themselves without their help, do the same as did the Apostles and others which had the gift of miracles: why did they not also by prayer give sight to the blind, heal the sick, and do other miracles? was there ever any man heard of, who endued or guifted of God to work one only kind of miracle, and had no gift or power to effect any other? it is manifest than that for as much as those fathers assisted with others, did by prayer cast devils out of the bodies of men & it there in did no miracle: that expulsion of satan by prayer is not miraculus or at least that Satan may be so expelled and no miracle wrought. 
It is no miracle that is dove by means.   
Thirdly, the expulsion of Satan by prayer, or fasting and prayer is no miracle, because it is brought to pass by means ordained to that end, even the instant prayers of the servants of God. sometime long continued in humiliation of fasting, for what soever is brought to pass by means appointed thereunto is no miracle, 
Daneus opusc. pag. 270. 1 c.  though it be other wise and in itself never so wonderful. for this is one thing among others, necessarily required in every miracle, 
I say. 6. 7. 8. Rom. 10. 8: 14 17: 1 cor 1: 18: 21 Eph. 4. 11: 12:  so as without the same it is non, that it be done and brought to pass without any set and appointed means of God thereunto, as that learned & reverent Daneus testifieth otherwise the number of miracles should grow to an infinite number: above those that here tofore wear taken to be such, and we shall have many miracles daily and continually wrought before our eyes, which all men will deny, for than should the coversion of a man be a miracle (and so look how many men wear converted, so many miracles should be wrought) for it is a wonderful work and not only above & besides nature, but against nature even as it is to see, the Wolf dwell with the Lamb and the leopard lie with the Kide, and the calf and the Lion, and the fat beast together, and a little child to lead them, yet not withstanding forasmuch as it is brought to pass by an ordinary me anes that God hath thearunto appointed even the preaching of the word, it therefore ceaseth to be a miracle, for admit there were a man in Turkey or among the Pagans in the faith and that without all means it is certain that that man's conversion was miraculus: and it when one in the church is brought to the faith by the ministri of the word, his conversion is not miraculus. That a child should be conceived & so framed in the womb of the mother as it is & after brought forth alivinge creature, endued with reason and understanding, is a thing greatly to be wondered at, yet forasmuch as the same is brought to pass by a mean ordained of God to that end, no man counteth it a mi-racle for then look how many children wear borne, we should have so many miracles. but imagine a child conceived without the knowledge of man: as the conception of our Saviour was, than every on will grant such conception to be miraculus. The like may be said of the contin vance of man's life, man taking that food which God hath thereunto appointed, if his life be continued and hold out from year to year there is none that wondereth at it. But if it wear possible that any one should live without any sustenance at all that wear miraculous. So Moses Elias & Christ living but 40 days, without eatig & drinking any thing, 
Exodus 34 2● 1 kings 19 8 Math 4: 2.  it was by miracle. The corn that groweth in our fields, wherein of on grain cometh not only many, but also the ear & stalk, is an admirable thing, yet no man counteth that miraculus: and why, because god in nature hath so appointed it, that the means leading thereunto first being used, as ploughing & sowing there should follow an harvest or increase of corn but if we should behold a field replenished with corn where no plough came. nor seed was cast, then would the simplest ploughman that is, say, behold a miracle: thus we see on & the same work miraculus & not miraculus a miracle when it is effected without means no miracle when it is done by means. even so it is, in this our present case. to cast out devils without means, as christ & his apostles did, who only spoke & it was done commanded & they obaied is a miracle, 
the 1 objection to prou● that miracles we e done by means  but to cast forth devils by a means ordained of god to that end as prayer & fasting, is no miracle at al. But it will be objected that some outward things or actions, have as means been used in the working of sundry miracles. Elijah: & Elisha divided Iorden, by smiting the waters with the Cloak of Eliiah. The oil was increased to the widow, by the means of the oil in the pit cher. 
mark. 7. 22: and 8: 23.  Naaman was sent to wash himself 7 times in Iorden, for the healing of his leprosy. Ye Christ himself sometimes used means in the great works he did: in the healing of on that was dumb & deaf, it is said of him: that he put his fingers in his ears, & did spit, & touched his tongue. and in the 9 of john in giving sight to him that was borne blind it is written. 
Ans: 2: kings: 2: 8 14 20 21: & 3 15 & 4, 2: and 5 10 14. The outward things 〈…〉 which 〈…〉 were used 〈◊〉 w●●king 〈…〉  that he anointed his eyes with clay, and sent him to wash them in the pool of Siloam. Herunto I answer, that thes & such like were used as signs: whereunto the jews were much accustomed: & happily to try their faith thereby, or to imprint the work wrought more deep lie in the minds of the beholders, & those which were thereby healed, or for some other purpose best known to the lord, & as they which used them saw them most profitable: & not as means serving to the work they were about, in which case they must necessarily have been used, so as without the same the miracle could not have been: for when the Lord appointeth a thing to come to pace by such or such means, the same means must be used, otherwise that thing shall never be. Now I trust we are far from thinking▪ that without these outward things, the said great works, could not have been effected or wrougt. could not Elisha, if he had pleased, as well have healed, Naaman of his leprosy, by his word alone, as have smitten, Gehazi his servant there with? yes verily, 
2 Kings. 5. 27.  he enjoined him then that washingein Iorden not as a means of curing him, but thereby to try the faith of Naaman and was it not so tried thereby that it was shaken, so as had it not been for the counsel of his servants, he had gone into his cuntri back again a leper as he came? the same is to be said much more of our Saviour Christ, and of the outward things he used in some of his miracles in the 7 of Mark, a deaf man is brought to our Saviwr Christ to be cur●de, where it is said that when he had taken him aside some the multitude, 
vers, ●3.  he put his fingers in his ears, and strait ways his ears wear opened, now it can not be denied, but that Christ could have done that cure, if he had pleased, though he had nor moved a finger, yea by his very nod or beck, and admit that Christ in stead of putting his fingers into his ears, had only beckoned unto him, and that thereby he had received his hearing, would we say that jesus had used the said beck as a means to restore him his hearing, or rather there by to have made known to the party & multitude, that his will was, that he should hear, and be healed of that his deafness.  
The like may be said of the former blind man, that our Saviour in anointing his eyes with clay, and sending him to Siloam to wash them did not use the same as a means to give him his sight, and work that miracle. but thereby to tempt him and try his faith, for thus through in fideliti he might have reasoned, in himself, I thought he would pray sently have given me my sight, by his divine power. but I now perceiu it is otherwise as all his power, whereby it is said he doth such great works, come to this? that mine eyes must be anointed and that with clay, which if I had my sight, would rather put it out then help to restore sight to the blind? and must I wash also, and that in the pool of Sil●am before I can see● what virtue hath that water above other waters? are not other waters, and is not the water of the pool of Beth seda as good as that of Siloam? may I not wash in some other water & have my sight as well as in that of Siloam▪ I will not wash for this cause: thus to prove his faith, and partly also thereby to prove the faith of others, the Lord jesus in curing him anointed his eyes with cla●e and sent him to Siloam, and did not this as a means effectual through his bessinge, to help him to his sight to the same end he put his fingeers into the ears of the deaf and used also sometimes spittle in restoring sight unro the blind and speech to the dumb, 
mark 7. 33. and 8. 23.  for what in reason, or in nature is more unlikely to effect so great a work then a little spit●le? most excellenttly therefore thereby did Christ jesus try the faith of men: and not use the same to the end it should be a means to effect that he was working, and yet I know and forget not, that god can, and often doth bring most mighty things to pass, by smal● and weak means. 
john. 11. ●1. 2 objection. Christ and p●ter with others prayed in doing miracles. Acts. 9 40.   
And where it is said that Christ prayed in the raising up of Lazarus and Peter in restoring Tabytha to life, we are to undrstand that they did not this, as a set and appointed means leading thereunto: (which is also to be understood of others praying in the like case:) For then without prayer the miracles could not have been wrought, which we must be far 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 Saviour, for it is said, that he prayed because of the people that stood by, 
1 kings 18. 36. 37. & 2. 4: 33 Acts 28: 8:  that they might believe that his father had sent him. Peter also by his praying would have the people more fully understand than they could by the charge he commonly used, that that he did, was not by his godliness or power, but by the power of him one whom he called. It is to be observed also: that howsoever they used some short prayer before, to the end aforesaid, yet when they came to the doing of the work, they did not supplycate: but command such a thing to be done, as having power and ahthoritie thereunto. (the one from his father, the other from christ.) Lazarus come forth: Tabytha arise: and it was so. But in our case we continued still in intrating and beseeching the Lord: who in his good time was plase to do according to that we desired: whereby we witnessed unto men, that we have received no gift or power to cast out devils, as the Apostles had, and that we do no miracle, but only desire Christ sitting at the right hand of his Father, to have compassion upon the party in misserie, and according to his promise to help him: which was never held for miracle in the Church of God. The which if we had taken upon us to do, than we would not have desired the assistance of any Minister, or private per son therein, neither would we always have made intercession to christ, in the the behalf of the person afflicted: But if not at the first, yet at length, when it came to the point of deliverance, we would have charged & commanded the evil spirit in the name of jesus Christ to have gone out, which is so far from us and our practice, that we condemn the same holding itunlawful to be used of any in these days, except God should raise up some extraordinarily, which must be also in the founding or planting of a church and not in a church established, and such as hath receved the gospel as ours hath, for. howsoever the Lord hath no where said that there shallbe no more miracles or miracle workers and therefore is at liberty in this case. yet if we well consider of the end of miracles, and wh● the lord added them to his word, even to get entertainment to his gospel among the Gentiles▪ which otherwise wise being foolish (not in itself▪ but in the corrupt judgement of men) would never have been received by them and withal remember that which we well know, that it is already believed in, by the Gentills, we may thereby well conjecture: yea in a manner assure ourselves, that mi racles have an end, especially in a church established, wherein also we are confirmed, by the long time in which for the reason afore said they have been wanting. 
verse 13. objection, 3. the apostles used oil as ameanes in the dealing of the sick.   
In the 6 of Mark. it is said that the Apostles anointed many that were sick with oil and healed them.  
I answer: and return this upon him that objecteth it thus, if in the working of any miracles there were means used: then undoubtedly in the curing of those sick persons which by the apostles were anointed by oil and so healeed: for what was there used in miracles, which in all reason was more likely to be a means then that oil and the anoi ting of the sick therewith? and yet all learned men against the papists and their extreme unction agree in this▪ that the same was only a sign or ceremony which the Apostles used in there miraculous healing of men: none say that it was a means to effect the said work or cure, for then in truth it should have been no other than a medicine and by consequent their healing natural and not miraculous: if then that oil used by the Apostles in the doing of some miracles, was no means: but only a sign, by the consent of all divines: much less was the clay spittle or any such like thing used by Christ or the Prophets in some of their miracles a means thereof, but only a sign whereunto that people of the jews were much accustomed.  
But admit that herein I wear deceived, & that this expelling of satan by prayer and fasting is a miracle. as well as that by word or command, performed by Christ and his Apostles. yet that maketh not against me (my error herein excepted) nor the counsel I gave or what soeur I did, 
objection, we see others are not cu●eed of the●e supernatural di seizes by prayer and fasting.  so long as it is certain that the aforesaid persons wear possessed or other wise afflicted: and that in either of those cases it is: not only lawful to humble ourselves by prayer and fasting: but also●a duty and worship in such case and time to be performed to God if any demand why we can not cure other supernatural diseases by this spiritual medicine as such whom we save are bewitched, 
mark. 9 29.  that is of licted in their bodies through the malice of a witch by her samilier spirit, I answer: 
The counsel I have given to such as I have seen bewitched▪ and in their bodies greatly afflicted by sa●●an being without them.  that if we had the like scripture for the curing of them by prayer and fasting, as we have for the healing of those Satan possesseth, than we would not doubt: but that they also by the said mean might be helped as well as the other, yet notwithstanding we counsel all thus afflicted: to be often and diligent in using this holy exercise for how shall we prevail against Satan and remove that hand of his wherewith God doth smite us, but by earnest prayer unto God● Is there any other mean or way to heal such, as by Physics or help to be had from any creature? no verily: except we will go to the devil and request him to spare us now, and be good to our bodies for the present, and upon that condition be contented, that hereafter he take his fill both of body and soul: as many (in effect) do, seeing then ease to such: can no otherwise be had but by prayer, let them in any case pray, and never faint nor give over, until they have received a comfortable answer from the Lord. and seeing none for a temporal judgement have more cause to be humbled than they, for as much as god hath sent an evil spirit, that vile creature of his, most malicious also and cruel towards man, to smit & whip them with: & that fasting is a mean ordained of God to humble us, and further the humbling & afflicting of man's soul. 
●evit, 23. 29. 1 Kings, 21, 27 29. Isa. 22, 5, 12, 1 Timon▪ 4, 5,  who should fast if not these? by fasting then and prayer, let these seek the removing of the heavy hand of god which lieth upon them, & otherwise will not be removed, but to there further hurt. and if this they obtain not thereby, yet their labour & service they performed to god shall not be in vain. for besides they receive comfort theirby in the discharge of that duty they owe to God, who when he layeth affliction upon any, doth thereby call & as it were summon them unto weeping & mourning, 
Isa. 22. 5. 12. 1 Tim. 4. 5.  to baldness & girding with sackcloth: they shall also obtain this thereby, that the said affliction shallbe sanctified unto them, & made means of much good to their souls: so as though in their outward man, I mean in their bodies, the be still afflicted, it in their inner man they shallbe renewed daily more & more: which of the two benefits that come by the exercise of humiliation is the better, though we rather desire the other, deliverance from the present misery, because of the grese it carrieth with it. But suppose that herein also I were deceived, and that theris no such ordinance of christ as I affirm, 
heb, 12. 11,  & that fasting & prayer is not a medicine appointed of god, & in mercy left to his church, for the healing of those which are possessed: yet seeing we are commanded to resist the devil, not only his temptations, but also his person. (for so did christ jesus our example. avoid satan, 
james 4▪ 7, math, 4, 10: 1 Peter. 5, 9  saith he) & so not only tempting, but also possessing: & have also a promise that we resisting, the devil will or shall flee. seeing also (as Peter telleth us) we must resist strong in the saith. for as much as the enemy is strong, 
ephe, 1, 2●.  even a principality & power: & the way to strengthen & 'stablish our weak & wavering faith, is prayer & fasting: who seeth not that there was good & just cause to take up this said holy ex ercise, & sufficient in scripture to warrant the same? Indeed thes scrip turs are directed to them that are set upon by satan, but it that letteth not but that others also in a fellow feeling of their miseries, as being members of the same body with them, might & ought by way of help and assistance join with them therein. in the sightinge we have with our bodily enemies one brother will be sure to fight with and for another, especially if he see him overmatched, and in danger to be hurt, and shall not brethren in Christ in the spiritual sight with the enemies of there souls and salvation do as much in the like case? But be it further granted, not only that prayer and fasting is no such means as I affirm: but also that non of the aforesaid persons were possessed. yet there is notwithstanding sufficient to justify the advise I gave, and the work of our hands, because it is evident that they wear vexed by Satan, if not with in them (as we verily beleu and constantly affirm) yet by some external operation of his▪ or at least wear otherwise afflicted, if not so, that the hand or judgement of God (I say) was one way or other upon them, it can not be denied. Now when God sendeth any judgement thereby he calleth men, 
vers. 12. verse 14.  and therein secretly commandeth them to fast and pray as is plain by Isa 22 and the 1 chap of joel pra●er also and fasting is the only means to remove the hand of god from of us, if that shall seem good in the eyes of the Lord, 
vers. 18. 19 20.  as appeareth by the 2 of joel, and by the practice of the church in all ages, and the fruit or success thereof, for the people of God in the day of their affliction, continually betook themselves thereunto. and the same prospered and prevailed mighteli with God, 
judges. 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. jon. 3 4 5. 10. Neh. 1. 4. &. 2 6.  as may appear by the testimonies of scripture quoted in the margente. hereupon it followeth that it was not only lawfnll for the aforesaid afflicted persons, and us also being requested and that instantly in a joint-feling of their misery to take that course we did, but also our bounden duty (being especially present with them) and that we could not but advise and do as we did if from the heart we desired their deliverance from the said judgement of God. so that this if there wear nothing else beside, doth sufficiently justify and uva rant, 
Act. 12. 6. 7. 12.  our councellinge of them to humble and cast down themselves before the Lord under his mighti hand, and to seek reconciliation and atonement with the almighty by prayer and fasting, who by this strange plague of his, did testify to their faces that he was angry with them, and our joining with them in the said exercise of humiliation.  
To conclude and infer something of the premises, and so to pro cede to the 3 part of this treatis. if it be true not only that men in these last days may be possessed with Devils and dyspossessed and that prayer and fasting be means appointed by God, for the disposs essing of them but also that the 7 in Lankasheire and William Somers with the other two viz. Darling & Katherine Wright were in deed possessed and being so, dispossessed by the finger of God: in that they were healed by the means which Christ jesus hath sanctified to that end as is made manifest by the pr●mises▪ then judge (good Christian reader) whether they in the general do not err who hold that men can not now be possessed: and those also which granting that: deny that men can now be dispossessed. & whether they likewise be not faulty in the particular, which not only deny: but can not with any patience en dur to hear of the possession & dispossession of the persons aforesaid & rather than that shallbe admitted, will by all means possible, contend for a most vain and impossible thing: I mean that Somers and Darling and Katherine, Wright were counterfeits, & I there Instructor: Thereby also intimating to all men, that the 7 in Lancashire were such, & as it were desiring the world so to judge of them. but yet they let them alone, least happily they should, be overwhelmed by them, or rather by the truth itself: well howsoever all men will not receive this truth, and acknowledging the work of God, give the Lord the glory and praise which is due to him for the same, and endeavour to profit and make there right use of it, which is a thing rather to be wished, then looked for: yet some few do and will for wisdom shall be justified of her children.  
here followeth the third Part.   

OF THFUSE THAT EVERY ONE IS TO MAKE OF THESE WORKS OF God.  
We have manifestly proved that these persons we speak of, were possessed with devils: and that they were dispossessed by prayer & fasting. Now lest all this should be to us in vain, (which God forbid:) It remaineth that we consider of the fruit, and profit which we may and aught to make to ourselves thereof. For as in the ordinary works of God, if we only look and gaze upon them with out making any further use of the same, and do not withal: behold & consider the invisible things of God, as his power, wisdom justice, mercy, our beholding of them is in vain to us: and not only so, but we theirby also take the lords name in vain: 
Roman●● 1. 〈◊〉.  even so shall it go with us, if in this extraordinary work of God, we look only upon it, as some new and strange thing, without any further proceeding to profit theirby. Yea if we be bound by the law of God: to profit and receive good by every ordinary work of the Lord, much more by that which is extraordinary: for an extraordinary work calleth for an extraordinary use, and it is adouble sin to fail therein. The use we are to make of this extraordinary work either concerns the glory of God and the stirring of us up to magnify his great name, or the benefit of man, and good he may receive thereby First herein as in a glass we may behold the justice of god in pu nnishing or correcting sin, 
This work 〈◊〉 the glory of God and 〈…〉 of the same for 〈…〉 are to be 〈◊〉 the 〈◊〉 of God.  whereby the Lord teacheth us to take heed of sinning against him, lest either the same or a worse thing come unto us.  
Secondly we see the omnipotency and power of God 1 in the power and strength of the devil which God permitteth him to exercise against iust sinners 2 in subduing those principalities and powers Satan I mea ne, 
the power of God.  treading him under his feet: yea under the feet of his servants. who than that is wise, will serve the Lord in fear and trembling.  
Thirdly▪ the mercy of God is to be seen in this work in delivering them, 
the mercy of God,  and that at the humble entreaty of others in there behalf, they being disabled by satan to supplicate for themselves. This being well considered magnisieth greatly the mercy and compassion of the Lord. who can choose but love him because of his mercies? and why should any despair of his mercy seeing he is so ready to show mercy even at the entreaty of others. How much more when man shall sup plycatt for himself. This use Christ jesus himself maketh in saying to the man whom he had dispossessed: 
mark 3. 29,  go show how the Lord hath had compassion on thee.  
Fourthly, 
the wisdom, & immutabil●tie of God, acts 4. 13, 1 cor 1: 27:  we may here behold the wisdom & immutabilite of God as being the same who never changeth: In that (as he hath been allwa yes accustomed to do) he brought this rare & great work to pass by small and weak means, 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 seen: man in his wisdom be confounded and the name of God the better praised: In a word that he which rejoiceth in the behalf of this work, 
the fidelity of God, mark, 9, 29,  might not reiouce in man but in the Lord. To him therefore to whom of right it belongeth, be the praise and glory of this work ascribed.  
Fiftly, The saitthfulness of God in the performance of his promise offereth itself here to our consideration. These words this kind goeth not out, but by prayer & fasting: secretly contain in them this promise, that if any be possessed & we in the humiliti of our souls by fasting, will entreat the Lord to cast the spirit out, he will do it for us and deliver the party from being any further vexed by Satan, This the Lord hath promised, the accomplishment whereof we have seen with our eyes let us▪ hereby learn to trust to the least and most close & secret promise God ●ath made us in his word: and save in our hearts, and with our tongues: God is not as man that he should lie & be unfaithful: neither as the son of man that he should repent, and not perform that he hath promised. 
Nomb. 23. 19 Rome 3, 3. 4.  Hath he said and shall he not do it? and hath he spoken, and shall he not accomplish it? Hath he promised and will he not perform it? And thus much briefly concerning the glory of God de cleared in this work now follow the several uses concerning man, and the profit he otherwise is to make hereof. 
1 It serveth to com●●ince the papists, touching of the power they only hau in there church to cast forth delles.   
First, this great and wonderful work of the lord serveth to convince and stoup the mouths of the papists, who as they are always boasting of their miracles, and upbraiding us with the same: so especially with this miracle of theirs, (as they term it) of casting out of devils whereupon it hath come to pass, 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, have broken forth into these and such like words of challenge: Let us see one of your ministers cast out these devils: If we might bring a priest, we are sure he could do it.  
And in a book lately written by one of their side, wherein some of there exorcists and priests pretend to have dispossessed 3. here in England, I read these words: Now (saith the author) let me see weather they protestants can avouch any such thing to be done in their congregations. And in another place thus: they protestants have small means to make trial, whether there be any possessed among them or no: less judgement to discern their case, and much less remedy (if any such be found) other then to bind, beat, & send them to Bedlam if the be poor, 
upon matthew 17, 19  or to beg their livings if they have any. And in their annotationes of the Rhomes testament, upon these words of they disciples to Christ, why could not we cast him out? they give this note. No marevill if they exorcists of the Catholic Church which have power to cast out Deviles, yet do it not always when they will, and many times with much ado: whereas they Apostles having received this power before over unclean spirits, yet here could not cast them out. But as for heretics they can never do it, nor any true miracle, to confirm their false faith.  
Thus we see they do not only deny that devils are so usually cast out by us, as it is with them: but which is more, most peremptorily they affirm, that we (whom they term heretics) can never do it, spetiallye to confirm our false faith.  
To pass by the dispossessiones of others: even of late veares, which might fitly be here objected against them: what say they to the 〈◊〉 ssession of Kath. Wright, of Tho, Darling, & finally of they other 〈◊〉 persons we have so largely entreated off? That they were all 〈…〉 unclean spirits, and that the same were cast out of them, I 〈…〉 die been so evedentlye sheewed and confirmed: by reason out of the scriptures, that neither papist, nor atheist, can without blushing gainsay the same. And that those whom they call heretics, were the instruments the Lord used therein, it is also most manifest. How then say they Rhemists, that heretics can never cast out devils. But (to examine the truth of this their annotation a little further) be that granted which they papists so much contend for, viz. That their Exorcists only have power to drive out devils, & that we are to weak thereunto: yet why do they challenge an equal power herein with the Apostles, as is plain by this their gloss, 
Thyr. de Doem. ●●p. 33. sect. 5  if it be well considered of? yet lest I should be thought to● mistake or slander them, I will set down Thyreus his words concerning this point. Speaking of the power to cast out devils which was give by Christ, & to whom it was given, he saith thus: Docent sacrae literae omnibus fidelibus to. the holy scriptures teach, that the power over unclean spirits was comunicated to all belovers but yet chief lie to the apostles and disciples of christ, 
●ct. 8. Mark. 16. 17.  and a little after he adeth. this power which was given to the Apostles died not with the Apostles but remained in the ages following, for it doth not appertain to the Apostles only, that which is said. these signs shall follow them which believe. in my name they shall cast out devils, 
sect. 10. cap. 35. sect. 4.  this speech of Christ comprehendeth all believers, this authority given by Christ shall continue so long as their shae be any which profess the faith of Christ. and again in the end of the same chapter he hath these words in our times also in tie church of Christ amouge the Catholicks this power is, & the very same which at the first was given by christ to his disciples and continued in the ages following. And not much after he saith: But Christ's power over unclean spitits, although in the beginning it was communicated chiefly to the Apostles, yet notwithstanding wholly to all believers: and such only are they, if you will believe them.  
Truly it was not possible for them thus palpably to err, if the god of this world had not blinded their eyes. They say, that in their church only, theris power to cast forth devils, and out of it non, which if no other way, yet by experience is known to be false. But to let this pass, what can be more false and absurd then that which this jesuitical Doctor addeth, that they have the same power and authority over wicked spirits that the Apostles had, that the same is committed and given to them now by Christ, which sometimes he gave to they Apostles? we have already hard out of the holy scriptures, that Christ did give and come mit unto his apostles, such authority over all devils, as by virtue there of they no sooner spoke, 
●, 19, 12.  but they spirits went out of men: they no sooner commanded, but forthwith they departed: yea sometimes before and without so much as their command, as by the kerchises and handkercheifes: which were carried from Paul's body.  
if now the papists or there Exorcists have the same authority over undeane spirits with the Apostles how cometh it to pass that having among them some daily possessed: they show not forth the same power, and with a word cause the spirits immediately to go out: and that the devils are no more subdued unto them? they command the wicked spirits indeed being in men to go forth of them as the apostles did, & therein take a little too much upon them: but they all of them either do or may know that the devil goeth out at his best leisure And hereof as they have experience daily among themselves, so the same was lately seen in some of there dispossessions in England: as may appear by the same book lately written by a great clerk of their faction and copied out by one M. Rober: Barens now prisoner in the King's Bench, for notwithstanding there was one of there Ezor●istes busied about that worthy work, 
the exorcists conten●ed themselves with these names as if without all doubt they we● so cal'ed iudce● and no maruil● they being of this mind as it s●ould 〈◊〉, that the p●rite● being 〈◊〉 da●e ●ot he to them if this 〈◊〉 of ther● which is so carfully written from hand to hand were in the hands of all men I am persuaded that nothing which the will of man could devise, would make their exorcizing of spirits ridiculous & odious as it would.  and to assist him 3 priests: and that they did not only adjure and command the spirits in the name of jesus as the Apostles also did (and namely among many other things) to tell them how long they had been in the party which was in one of them, just two● years, and how many there were of them which were in the same person, just two thousand: likewise what were their names, which were Hoberdi-Dance, Lusti jolly-ionkin, Lusti-Dicke, & ●t. lusty companions I warrant you every one, the like whereto we read not of the Apostles: but had besides their sacrifice of mass, their B. Sacrament of the altar, with many other things applied to they possessed parties, giving them hallowed bread, drink, siguinge them with the sign of the cross, applying holy relics, as the b●nes of S. Brian, S. Campian, putting one the party possessed holy garments (all which are according to Thyr●us his direction) with more of this kind, which they Apostles never used: yet notwithstanding all these helps above the Apostles, and their equal authority to there's, they commanding from day today, & from time to time, ●very stubbornly the devil disobeyed them and their authority, and went out (happily) at his own leisure carrying himself in the mean season very saucily towards them, beingmen of such authority telling them that they were traitors, & ct. as appeareth by their said story.  
And lest any should take exception against the dispossession I speak of, we must know that by all their books written of this Argument, and namlye Mengus his fuga Doemonum it doth plainly appear, that usually they are a day or rather days, 
Mengur  exorcizing, adiurige charming, again and again, and performing the worthy rites and Ceremonies (whereof we shall by and by hear) before the devil will be pleased to g●e out. Yea this no papist, who herein understandeth any thing, can or will deny. which being so, it should even hereby seem that they have no such authority over spirits as the Apostles had, and that the Devils are not in any such subjection unto them, as they were to the Apostles. Again, if they have, eaudem illam potestatem, the very same power over devils which was by Christ given to his does ciples, as they affirm whereby they work this miracle daily. how cometh it to pass that they do not ordinarily (for extraordina●ilie as they say so it may be they do in their lying wonders, wrought by the effectual working of Satan) as well work other miracles as that▪ restore sight to the blind: speech to the dumb, heal the sick and raise up the dead? For these were joined together in the same commission, as is expressly noted by 3 Evangelists jesus (it is said) called his twelve disciples unto him, 
2 thess▪ 2. 9,  and gave them power against unclean spirits to cast them out, 
m●th 10. 1. 8. mark 3. 15. ●uk. 9, 1.  and to heal every sickness and every disease. And again a little after he saith unto them: heal the sick, clens the lepers, raise up the dead, cast out the devils. whereby it appeareth that Christ hath coupled and inseparably joined these things together. so as whosoever shall have the same power with the Apostles to cast out devils, that is with a word, shall also have power with a word to heal diseases and raise up the dead. yea who can be so devoid of reason as to doubt thereof if withal he remember, that to cast out devils is of miracles the greatest: as appeareth by that speech of the 70 Disciples, Lord, even the devils are subdued unto us through thy name. 
Luk. 10. 17.  as if they had said Lord by virtue of that power which thou hast given us, we have not only healed the sick made the blind to see, raised up the dead, and done other great works. but that also which is above and surpasseth them all: we have cast the Devils out of men whereby we see that they are subject unto us. This considered, who seeth not, that forasmuch as neither their exorcists, priests nor any other in the popish church, have the same power with the Apostles, by their anointing to make the sick whole, to make the halt to go, the blind to see, the deaf to hear the dumb to speak to raise up they dead etc., that therefore also they have not the same power, with them to cast out Devils.  
And where the jesuit▪ affirmeth that, all believers have the same power over wicked spirits with the Apostles, if it be so: why do not every one of their believers exercis that power when occasion: is offered, but only there exor cistes again, 
1 cor, 12, 29,  were this so, all the faithful should have power also to work other miracls, as appeareth by the premises. Now I think Thyreus will not say, 
de Doemo, cap 33. sect. 5.  that every believer hath power to work miracles, considering that of S Paul are all doers of miracle? have all the gifts of healinge? The which if he grant, then must he likewise confess, that all believers have not the same power to cast out devils 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 signs shall follow them which believe, in my name they shall cast outdevils. If this scripture comprehend all believers. and the power here given shall continve, as long as there shall be any to profess the faith of christ as the jesuit affirmeth: then shall every believer have likewise the gift of tongues, and be able without study to understand & speak any language, 
mark 16. 17.  and power also to work miracles: for it is not only said of these believers, that in Christ's name they shall cast out Devils: but beside, that they shall speak with new tongues, and shall take away serpents and if they shall drink any deadly thing, it shall not hurt them▪ they shall lay there hands on the sick, and they shall recover: but this latter is false as the jesuit himself must needs confess, and is evidentalso by the a foresaid place of scripture (do all speak with tongues?) and therefore the first also. we are not then to take those words, them that believe so generally: and to understand thereby all them which have faith in Christ as this Doctor doth, but more strightly of those only which were endued with the miraculous faith: which gift & number of believers continued in the church but for a time, until the gospel and doctrine of Christ crucified, 
act. 17. 18, 19 20. 32: 1 cor. 1, 23,  which was to the Gentiles both a new and foolish doctrine, had got among them entertainment.  
But to return to the Rhemists former gloss. It is there to be observed also, that they account there casting forth of devils for a miracle. and why so I pray you, seeing by their own confession their Exorcists cast them out by the mean of fasting & prayer, 
either in the same page, or in their annotations upon mark 9  besides sundry toys & fooleries of their own coining they add thereunto. Are you that stand so much upon your miracles, building as it were your faith and religion thereon, ignorant herein: that it is no miracle, be the work never so wonderful, which is done by an ordinary means appointed of God thereto? If hitherto you have been ignorant hereof, disdain not to learn it now at the length, out of that hath been said before in this behalf  
If it should be granted, that to dispossess devils by the means of prayer and fasting is a miracle: and that you only have power as to work other miracles, so to cast forth devils: yet why affirm you so confidently, that heretics can never do any miracle (you mean I am sure such as yours are) to confirm there false faith? is it not plain by the 13 of Deut. that false Prophets may and shall work miracles, and that to the end to bring men from the true worship of God to Idolatry, and therefore to confirm there false faith and religion? If there arise among you (saith Moses) a Prophet or a dreamer of dreams, and give thee a sign or wonder 2 and the sign and the wonder which he hath told thee come to pass, saying, let us go after other Gods, which thou hast not know on & let us serve them: 3 thou shalt not hearken unto the words of the Prophet but that prophet or that dremer of dreams shallbe slain, because he hath spoken (and given his signs and wonders) to turn you away from the Lord your God, to thrust thee out of the way, wherein the Lord thy God commanded thee to walk. And Christ doth foretell us, that before his coming to judgement, their shall arise false Christ's, & false prophets and shall show signs and wonders, 
mark, 13. 22. math, 7. 22, math, 24, 27,  or as Matthew saith great signs & wonders. And that they should work these miracles to cofirme there false & antichrstian saith appeareth by the words following. to deceive (saith Christ) if it were possible the very elect. As it he had said: great miracles shall false Christ's and false prophets work before the last day that so they may confirm their false and antichristian doctrine and make semblance that they are true & of God, thereby to persuade men to be leave the same, & so deceive them, even the very elect if it could be. Yea in the 2 epistle to the Thessalonians it is set down for a mark to know & discern Antichrist by that his coming is with all power, 
chap, 2, ●.  and signs and lying wonders: and that this he should do to confirm his false faith appeareth by the words following. where it is said that he should do these miracles in all deceivableness of unrighteousness: and again God shall send them strong delusions that they should believe lies that is, lying & false doctrine. the very same with this we read in the 13 of the revel, where the beast which came out of the earth meaning antichrist is said to do great wonders so that he made fire to come down from heaven on the earth in the sight of men & deceived them that dwell on the earth by the signs which were permitted him to do. How then say ●he Romanists and with what truth that heretics to confirm their false faith can never do any miracle? that false prophets & false Christ's are heretics, that I know you will not deny: that Moses in the law, and Christ in the gospel speaketh of such true miracles as you do, & such it is clear, you by these words mean, it is most sure.  
And here by the way what cause hath the church of Rome thus to vaunt of the miracles wrought in her aledging the same as a mighty confirmation of the truth of her doctrine and some singular privi ledge bestowed upon her? surelv no more than the rogue hath cause to brag of the hole in his ear, or the thief of his burnt hand. For as these be certain and infallible signs of a rogue and thief: so miracles wrought by satan and such are the papists miracles) are a most certame and infallible mark of the adversary to Christ, whom we call Antichrist. As he than is rather out of his wits, than in his right mind, that being for his theft burnt in the hand, will boast thereof: so had not Satan bewitched that whore of Rome, and deprived her of her judgement and understanding, she would never boast of her miracles: considering they make much against her: even to wytnese that their Pope is that Antichrist which should come, and their religion false and Antichristian. 
Rhem. test, upon mark. 9▪ 38.  And where you intimate here, and else where affirm, that howsoever heretics may happily be able, to work miracles to some other end as to confirm some article of the faith, or truth of God wherein they agree with you: yet not to confirm their false faith thereby, that you see will not avail you: considering that the former testimonies of scripture, directly in express words (as we have heard) affirm and teach the contrary.  
Howsoever than heretics can not prove their false and erroneous doctrines by the scriptures, yet they may work miracles to confirm the same. whereby it is evident, that whilst they papists stand and contend for the privilege of dispossessing of unclean spirits, the which they arrogate to themselves as pecularly belonging unto them, and deny to all others: they show themselves in the mean season to be possessed with a foul spirit of error.  
And how soever Thyerus hath likewise this aforesaid addition saying, nunquam ab hominum corporibus ●t. heretics shall never be able to expel devils out of the bodies of men, whensoever and as often as ever they shall assay it, to confirm their doctrine which they profess: yet by the, argument he presently addeth, he seemeth to prove the general without any such restraint. 
Thyreus de Do mon. cap, 40, sect. 4.  For first saith he, Signa eos, qui crediderint ct. These signs shall follow them which believe: In my name they shall cast out diviles. But heretics are not in the number of believers therefore they are not able to drive away devils, by any power of Christ communicated unto them. a second argument is, we never read them to have expelled devils. And a third is, It is reported in histories that they have often been deluded when they have gone about to cast out devils. whereby it is clear that they deny to us, all expulsion of devils to what end soever and mean that if at any time in our church spirits be cast out of some, it is by the power of Satan: as appeareth in the end of the said chapter.  
These things well considered, who seeth not that they mighttilye friend the papists, and strengthen them in this gross error and brag of theirs, which contend for the counterfeiting of Somers, Darling, K. Wright, & confidently deny the 7. in Lancashire, to have been either dispossessed, or yet possessed with devils? do not such do them as great apleasure theirin as possible men can? 
de Doemon, cap 40. sect. 6,  and give them occasion to sport themselves about our dispossession of devils, as Thyreus doth full sweetly concerning Luther's dipossessing? may not they with some face of honesty and truth, publish in their writings, that our former possessed persons did merely counterfeit apossession, and were not possessed, much less dispossessed? seeing the same is openly maintained among Us, even in our Courts, and that by great Prelates, one of the people possessed (I mean Th. Darling) imprisoned, and such as god used in the dispossessing of them, suspended, imprisoned along time, there also used more strightlye than other prisoner's: then felons, murderers, trators in a word so handled and dealt with as no table deceivers and malefactors. whereas on the other side, had we acknowledged this work of God wrought divers times, and upon sundry persons among us, and laboured withal to have manifested the truth thereof, instead of obscuring it, as in duty we ought. then would undoubtedly the papists have herein been ashamed and confounded in themselves, for the great vaunts and arrogant brags they have here about in many o● their books, given out & scattered.  
But seeing the Romanists glory so much in the dispossessing of devils, let us a little examine the same, and see whether it be altogether with them, as they bear the world in hand it is. where they must first know that it is not denied or doubted off by us, but granted, that by their exorcists & exorcizing the possessed, among them have ease and deliverance from the evil spirits formerly vexing and possessing them: but the doubt and question is, whether the cast and drive out Satan. For my own part I will not deny, but that a true deliverance of the possessed may in the papacy. For when I consider that possession with Deviles is a temporal judgement, And that the humiliation of Ahab an Idolater, 
1 king. 21, 29.  a man also that had sold himself to work wickedness, prevailed so far with the Lord, to spare him and his son concerning the temporal judgement, which the Lord had be fore threatened and pronounced by his prophet to bring upon him and his posteristie: I cannot see why the like humiliation performed by a papists an Idolater, may not obtain the like, I mean a corporal blessing of the Lord, or the removing of a temporal judgement. Yet notwithstanding, when on the other side I turn my eve to the means they use, I cannot but think, that when their possessed are helped, they spirits are not cast out, but of themselves go forth, as serving greatly for their own advantage, and upholding of there kingdom of darkness amongst them. But what are the means they use in the dispossessinge of evil spirits? even these as appeareth by Thyreus. 
Thyreus de Do mon. cap, 41. 42  First, the Invocation of the name of jesus: whereby he doth not meaine Invocation or pra●er, but the often mentioning of the name Christ, specially jesus. which bare name is grievous to the devil, and hath great power in it saith he. 2. the use of holy relics. 3. using the sign of the cross. 4. the use of consecrat things, as holy water, hallowed salt, bread, drink ct. 5. exorcisms. Now how can one imagine that these or any of them should be of force to expel Satan, seeing they are not only such as wear not appointed of God theirunto, but also in his word condemned, as offensive to his majesty, and unlawful at all to be used, and are beside in themselves most vain, and such as in the using whereof the devil cannot but take pleasure, As touching the 4. First meaines here specified, I doubt not but that all men of found judgement will with one consent and voice say with me, that they cannot possible be effectual to drive out Satan, howsoever they may (peradventure) serve to entice him out. The question than is of the Fist, their exorcisms, which is also the chief, & that which they most trust unto, and rely upon.  
To pass by the unlawfulness of their adiuringe the spirits, in that they have no such giufte nor authority over unclean spirits given them, as the Apostles had, (from whom they fetch it,) as hath been showed, and also the unlawfulness of the continual speech or communication which with the devils they have when they exorcize: contrary to the practice of the * holy Apostle, 
act. 16, 18. mark, 1. 25. Luk. 4. 35, 41.  yea of Christ jesus himself, who when the devil speak, bade him * hold his peace, and come out of him. To pass by these I say, and not to allege them against their exorcizinge: I affirm that there exorcisms are so palpable impious, vain, foolish, and ridiculous, that it cannot be imagined that theirby, the devils are, or cannot be compelled to go out of men. And that every on may be the better assured hereof, I will set down the titles of sundry of their adjurations in there Exorcisms, every of which containeth the sum or effect of the whole adjuration following and therefore must needs be suitable to these, yea nothing but the same set down at large and in more words. 
Mengus fug● Do●monum 103. etc.   
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 neck of the possessed with 3. knots say, etc.  
Here let holy water be sprinkled upon the possessed.  
Here let him say certain gospels, with his hands upon the head of the possessed.  
Here let the exorcist command the devils, that with their knees bowed, & head, they worship the holy trinity, thrice, smiting the footstool or ground with their head, without hurting the possessed. which being done, let him begin to adjure them. And wheresoever in the exorcisms he shall find the sign of the cross he must always sign the possessed in the forehead.  
Here let him ask their proper names, ct. if he will nor answer, or refuse to obey, let the exorcist with very sharp words, commandments, and adjurations iterated, require obedience: threatening to thrust him down into hell, presently upon his going forth of the body.  
Here must the exorcist anger the devils as much as he can with reproaches, injuries, all which with grief the endure.  
Here let the Exor. compel the devils to go out, but if they will not obey, let him write their names, and their fellows in alike scroll of paper, & burn them in fire that is blessed, For these things are very grievous unto them: because the are to their shame, and to put them in mind of hell fire.  
Here if the spirit will not obey, take fire & brimstone being both blessed & hallowed, and cause the possessed will he, nile he, to beheld in the smoke over the said fire & brimstonc until he tell you the truth in all things which are needful for the deliverance of the possessed.  
Here let the Exor. go about to know their names, and the properties of the devils which are in the body possessed.  
Here why or for what cause they do not depart.  
Here demand for what cause the did enter in.  
Here if they will not goeout, put rue into the nostrils of the possessed.  
Here let the Exor. endeavour to get out the truth from the devil possessing, as well by an oath, as by severe threats.  
Here let the Exor. learn of them, with what words they are most tormented, that so he may the better know to apply fit remedies against them.  
Here let the Exor ask the proper names of the devils. if so be that he can not know them, let him give them scornful names, which are most grievous to the devils.  
Here mock them with revilings, 
●hey will smoke ●he devil forth, ●ut they will ●aue him out.  Injuries, and the remembrance of thire salvation.  
Here demand how the devils may thence be expelled by the power of God. and if they will not tell the truth, make a * smoke of stinking things.  
Here let him put salt into water in the form of a cross, saying.  
He that thinketh that by the aforesaid rites and ceremonies satan can be expelled: as by burning their names in hallowed fire, by holding the possessed in the smoke over fire and brimstone b●ing blessed & the rest of those we have heard, and such others. He I say that thus thinketh and is so ignorant and sottish or brutish in his understanding, let him be so still, 
●e 2. use teach●h us, how we ●ay know if 〈◊〉 be possessed.  neither will any thing avail with him. and to the rest who see the unspeakable folly and vanity of them, it is needless to say any thing more. I will therefore leave the Papists, and proceed to some other use.  
For a second use, we have here to inform our judgement in the discerning of the possessed If we desire to know whether such a on whom we suspect to be possessed, be so or not: we have before in the report and handling of this work, to satisfy us therein. For give me a man of whose possession you doubt, and if it be so with him that he is grievously vexed, and often times and that on the sudden, by fits, or at certain times, and yet not hurt thereby, though he offer much violence unto himself: and do that which in reason and nature should greatly hurt him, but is as well presently after as before the fit: speaking in his said fytts (if he use any speech at all) he knoweth not what, nor can after wards call to mind, and uttering some times such speeches as savour not of the spirit of man, but excellently suit and agree with the nature of a wicked spirit: who gnasheth also sometimes with his teeth, walloweth, foameth, is oft cast into fire, and water: and showeth in some of his fits extraordinary and supernatural strength, and knowledge: then in such case you have not so much man, as the scripture & God himself who can not deceive you, resoluinge your doubt, and pronouncing him possessed with an unclean spirit. But if it go not thus for the most part (though not altogether) with your suspected party, then judge you otherwise, and free him of the suspicion thereof.  
Besides if the parttie be troubled with strange sights and visions, if in his fits he have in his belly very strange and supernatural swellings▪ yfsom times his arms and legs be as stiff, inflexible & heavy as iron. his body as heavy as so much lead: his mouth drawn awry to his eareth is tongue thrust strangely out: or retorted backward speaking so, or at least without that instrument of speech or lips, with his mouth wide open. if his eyes stare fearfully his face set behind his bones thrust out and into their proper joints: if he be deprived of his senses, now seeing now blind. now hearing now dease: if he be ordinary in his fits without feeling: also some times speechless some times likewise eating and drinking unsatiably, at other times taking no food at all for certain da●es together, and if other such strange accidents beside and against nature fall out, whereof we have heard at large. Then forasmuch as in experience these things have been seen in those which were possessed, you may thereby be further confirmed in his possession. 
the 3. use to instruct us, concerning the means of dispossession.   
Thirdly out of the premises, we are to learn what to do in case we seon possessed what counsel & advise to give when any such thing shall fall out, that for the curing of this unnatural or rather supernatural disease: for it cometh not from nature, but something else, even asuper natural power within on, I mean the devil, no herbs, potions, or other natural medicines must be used or applied, which God hath appointed for diseases of another kind, but the supernatural medicine of prayer. and if that prevail not for the curing of the party thus diseased, we must take another of the fam kind, but more sovereign, which is fasting & prayer: and thereby we doubt not but that the patient shall be healed, if God hath appointed that the party so diseased shall recover: as certainly as one sick of a natural disease by the applying of the best medicine: Because it is the means or medicine which the Lord himself the best physician hath ordained thereunto.  
Fourthly, The baits Satan ordinarily useth to catch men with, are here to be observed by the way: which either are some fare promise, or fearful there at. To Evah he said, 
〈◊〉 are here to make the 〈◊〉 whereby the do●●●● usually catcheth us, that so we may the better avoid them. gen. 3. 5. 〈◊〉. h, 4. 10.  * eat, and your eyes shall be opened, & ye shallbe as gods, knowing good and evil. and hereby was Evah snared, as appeareth by verse 6. And to Christ he said, ” All these will I give thee, if thou wilt fall down, and worship me. One the other side to Cain he sugested, that his punishment was greater, than he could bear. And to judas, that he had sinned so greviouslye in betraying innocent blood, that it could not be pardoned, whereupon he went and * hanged himself.  
Thus he dealt with these possessed persons, making them fair promises of silver, 
gen. 4. 13. math. 27. 4. 5.  gold, etc. so that he might enter, and threatening to to destroy them if they would not consent: and after this manner he dealeth with us all in the temptations wherewith he continually assalteth us: sometimes yea usually setting before our eyes the pleasure of that sin he enticeth us unto: if that will not serve his turn, (as for the most partit doth) then goeth he another way to work, by calling to our remembrance our sins past, aggravating them every way he possibly can: as by the innumerable multitude of them, the greatness of them, in that they have been committed against God so great and worthy a person. after knowledge. yea after some repentanc and vows made to God to the contrary, and by other such like circumstances. of these baits let us in the fear of God, and love of our own souls take heed: for as these children if they had given their consent upon the persuasion of the spirits, undoubtedly they had entered into them, and possessed them corporally: so sureli if Satan thus assaltinge us, we yield and give assent unto him, he than entereth into us and possesseth us spiritually for mark what is said of judas: the Devil put in the heart of judas to betray Christ there is Satan's suggestion, 
john, 13. 2.  and that this motion might the rather prevaille, together withal (no doubt) he set before him (being covetous) the reward would be given him for the same: also, how acceptable a thing yet would be to the scribes and Pharisees, who were the chief among the jews and there governors. and what great favour and grace he should thereby obtain at thire hands: and the pleasure of both these. judas considered of these things, and in the end (being allured by these baits) resolved to betrave Christ jesus. and there it is said Satan entered into him. 
john 13. 27.  And th●s as it is a more common, so it is a worse kind of possession, than this, of the children's, and not so easily and quickly cured: Let us therefore so much the more beware of it, and of giving consent to Satan's tempting, whereby only it is compassed. for let Satan tempt never so much and often, yet if we yield not to his temptations, 
math 4. 4. james, 4. 7  but as Christ did, by the word resist them, he can not enter. For being resisted as saith james * he will flee. This also is shadowed out unto us, and to be seen in this work of God. for the spirits bejnge resisted and not consented unto, they after a while gave place and vanished away.  
And here not unfitly we may remember the lying and deceit of the devil. 
here is the subtlety of the devil to be observed.  he bore the above named possessed persons in hand, a little after there dispossession, that if they would consent unto him in that he desired, he would give them what they could desire. silver, gold, etc. in abundanc: and made as it were a tender thereof, unto them. On the other side, if they denied him his request, he would then surely destroy them. Now who seeth not that Satan herein did but lie & deceive? for though in appearance, yet in truth there was neither silver nor gold silks nor velvet, and hath a bone of any of them since that time been broken? or so much as an hear of, one of there heads perished? no verily. Thus he Lied unto and cozened our Grandmother Eva making her believe, 
gen, 3. 4, 9  that * she should not die at all and that if she did eat of the forbidden fruit, she should be equal with god and of as great knowledge and understanding as he. In like manner he lied to our blessed Saviour, and would thereby have deceived him, 
john, 14. 1● Luk, 4. 5.  if it had lain in his power, but he had nought in him, When he had showed I●sus all the kingdoms of the world in the twinkling of an eye, he said unto him: all this power will I give the, and the glori of thes for that is delivered unto me, 
john, 12. 13. 2 cor, 4. 4.  and to whom soever I will, I give it. If thou there fore wilt worship me they shall be all thine. wherein the Devil lied: for though he be * priuce and ” God of this world, 
eph. 2. 2. heb, 1. 2. 1 cor. 3, 22, 23. Tit. 3. 3.  because the greatest part of this world, yea all the world, a little flock excepted, are ruled by him, and as his subjects do homage unto him, being the children of disobedience: yet hath he not of his own so much as a pile of grass for Christ is * heir of the world. In like sort he dealeth conty●ually with us, always lying and cogging unto us telling us ” this pleasure will come by this sin and this pleasure by that sin, thereby enticing us to commit that sin, wherein he doth nothing but lie and deceive for oftentimes when a man hath committed the sin, he is frustrated and disappointed of the pleasure he set before him, and where by he was drawn unto that sin: as Absolom went without the pleasures 〈◊〉 a kingdom, 
Rome, 6. 21, 23.  which Satan had tickled him with, and promised upon 〈…〉 against his father. & all the thief's which upon their 〈…〉 apprehended & hanged, but if he be not, yet the fruit 〈…〉 will be death. In that pleasure the heart either is or hath cause to be sorrowful, because * the end of that mirth is heaviness. So that still he dealeth craftily with us and like a cozener and ” deceavour as he is, 
Prou. 14, 12, 13 Revel, 12, 9 and 20, 23 Rome, 7. 11.  S Paul saith of himself. that * sin deceived him: & thereby slew him the same may be as fitly and truly said of the Devil, that by his subtilti he deceiveth and enticeth us to the commitinge of sine and thereby slayeth us. seeing then it is so, let us beware of Satan his intisments, and labour to spy out his deceit in the sin he persuadeth us unto, let us neither be enticed with his vain allurements, nor terrified with his threats: so shall we together with the sin, escape the devouring and destruction, 
Pet. 5, 8:  he therein meerlye intendeth and aimeth at.  
Fiftly, here is shadowed out unto us the great diligence satan useth to recover such as be once delivered out of his power. for presently a●ter his ejection out of those in Lancyshire and their delivery out of his hands, 
we are to observe the great diligence satan useth to recover us being snatched our of his hands thereby to ptovoke us to use the like for our defence against him.  he was so eager and busy about them, that for a time we (that then lay in the house where they were) could neither eat without interruption, nor scant take our rest, and no diligence day nor night, (save that he stayed some tims for his best opportunity) nor yet means was wanting, until he had recoured Somers. The reason why he did so for a little season only, and hath not continued his solycitinge them in that manner until this day, and so forward: is not through any slougthfulnes in him, or for want of any will or desire in him as though he regarded not greatly the inhabiting and vexing of man in his body specially them out of whom he hath been cast, for the contrary is evident by “ holy scripture but because the time of his returning in that manner & sensible molestinge of them out of whom he hath been cast, is limited and set down unto him, which he may not pass, If Satan so diligent (all the time arotted unto him) in compassing an entrance into the body: and will he use no diligence and take no pains, for the winedinge of himself into the souls of men? yes verily, yea by how much more he desireth the tormenting of the body and soul of man in hell for ever, 
●ath 12: 43,  than the vexing of him in his body in this present life for a little season, which is more than I can express: by so much more desireth he the possessinge of man's soul and continuance therein, which leadeth thereunto, above the corporal possession. how frequent then and diligent, is he in tempting or moving of us to evil all the time granted unto him of God to that end which is during our life? Can his diligence and watchfulness be expressed, 
peter.  or the manifold assaults and times where in he so salteth us be reckoned up? no verly. And this the word of God let us a little more plainly, when it saith, saith the Devil our adu● a roaring Lion walketh about, seeking whom he may devours he walketh about us, yea as the Lion after his prey. The Lord said sometime unto Satan ” whenc comest thou? from compassing the earth (said he) to & fro, 
job. 1, 7.  and from walking in it. V●hersoeuer than we are whilst we remain upon earth, Satan compasseth us, and besetteth us on every side, that he may wound us when and where he seeth us naked and unarmed and as thus he doth with all men, so specially with those he hath lost, and have been taken out of his possession, whether corporal or spiritual: on them he rageth, & foameth, against them he is stark mad, to recover them he will bring out all his pack of subtleties. Si mon Simon said our Saviour Satan hath desired you: 
juke. 22. 31.  to winowe you as wheat. And we be once disciples, especially if we be of the Apostles successors, though not Apostles, than Satan putteth up his request unto Gods that he may have the siftinge of us. Thus we see what the devill our adversary doth for his part what care what watchfulness what diligence, what pains he taketh to bring us to destruction, & will not we endeavour the like to preserve ourselves from the same? Is Satan continually aslalting us (which is shadowed out unto us in this work of God) and will not we continoally resist, seeing * resisted he will fly? when Peter telleth us of the diligence and nature of this our advarsarie, 
jam, 4, 7. 1 pet. 5. 8:  he thereupon inferreth this, * be sober the fore and watch. By how much more malicious, strong cruel, subtle, and watchful to take us at advantage the enemy is: by so much the more had we need to be circumspect and watchful, that the enemy get no advantage. All men had need day and nikht to watch and pray, 
math, 26, 41, ●pet. 5. 9 ●ph, 4, 26, 27. act. 26, 18, 2 Tim 2, 26.  lest they enter into tentation, * ever resisting strong in the faith, and never consenting, no not in heart, for then then we give place to the devil but especially and above others, they who have been delivered out of the power and possession of Satan: and translated into the kingdom of God, and Christ jesus.  
Sixtly, Hereby we may perceive whereunto they devils are naturally ginen: 
6. we may hereby p●●tly know the nature of she 〈◊〉 and therw●●h whether we be his children.  or carried by the instinct of their nature now corrupted, even to blasphemy against God, to swareing, lyiuge, uncleanness, deceit, and generally to all manner of iniquity: which acordeth excellently with that is said of them in holy scripture, and the titles given them their: where they are termed blasphemous spirits, * lying spirits, * unclean spirits, 
Revel. 2. 9 john 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.  * subtle spirits, (in that the devil is called the old serpent) and * wicked spirits. 1 And this, because they are thereunto given, & whole 〈◊〉 carried of themselves by there nature. 2. because of the effect and eration they work in men, sturringe up and tempting them to and all other sins continually, and bringing them daily forth children of disobedience. And hereby we may easily know ●e belong, and whose children we are, whether we be the sons of God, or the children of the devil. For doth not nature itself teach us, that theiriss a certain similitude & likeness between the the father and the child? and this is not only true of the natural father & child, but much more true of the spiritual father & his child, as appear by the holy scripture. And therefore it is that this speech is so often used by the Lord himself: * be ye holy for I am holy. And that S. john saith, 
Lev. 11, 44, & 19 2. & 20. 7. 1 pet, 1, 16. 1 john. 1. 7. & 2. 29: & 4, 7: 8. 16: math 5, 44. 45. 48.  saith If ye know that he is righteous, know 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 have fellowship with the father, & with his son jesus Christ, and again, * every on that loveth, is borne of God, & knoweth God. for God is love. And Christ saith, saith love your enemies, do good to them that hate you, that ye may be the children of your father that is in heaven: for he maketh his sun to wise on the evil, and the good, and sendeth rain on the just and unjust. And presently after, ye shallbe perfit as your father which is in heaven is perfit. And on their side, concerning the other spiritual father. It was to this purpose to some of his children, said sometimes by our saviour Christ: ye do the works of your father: ye are (therefore) of your father the devil, and the lust of your father ye will do, 
john 8. 41, 44. 1 john, 3, 8. john. 8: 38:  because also of this john saith: saith he that committeth sin is of the Devil: and why? for the Devil sinneth from the beginning. Both these our Saiour teacheth in two words: I speak that which I have seen with my father, and ye do that which ye have seen with your father intimating this for the reason thereof, that so it is & otherwise can not be: 
2 pet, 1. 41  Because the spiritual child followeth and can not but follow the disposition of the spiritual father so as look how the father is affected and given, whether it be God or the Devil, even so is the child and must needs be: because being a child he is partaker of his father's nature, whether it be divine or devilish? and otherewise he is no child: and therefore being of the self-same nature, they must needs be affected alike: so as what and whom the one loveth, hateth &c. the other will do so likewise. Here upon it necessarily and inevitably followeth, that as they are the sons of God, who as God (infinitely) so they (according to there measure) are holy, righteous: in the light: in love, yea loving there enemies, and doing good to them which hate them ct. striving also daily to be more holy, righteous ct, that so they might be perfect, as is there heavenly father: As such I say which have this image: similitude and stamp of God set upon them and shining in all there speeches: actions and thoughts▪ are the ch●●●dren of God: yea all such: and none but such: because of his chil● only he bestoweth this spirit: 
Rom. 8: 14. Rom. 8. 1. 2. 5: 9 10: 11: 13.  that is these gifts of the spirit: a● to that of the Apostle * as many as are led by the spirit of 〈…〉 the sons of God. so as they deceive themselves: which 〈◊〉 spirit of god and Christ to lead them into the holy and righteous ways of God: are yet notwithstanding persuaded that God is there father: & they his children: even so they who in there speeches: actions and thoughts represent the devil and have his stompe orimage upon them, being together with him given to blasphemy, swearing: lying. uncleanness: deceit in a word to the committing of sine are the children of the devil: 
eph, 2, ●.  & have him for their father: & they do greatly deceive themselves which doing the same works with the devil. and being ruied by his spirit: do nevertheless hope that god is their father.  
Let every on of us then compare ourselves with another, and seriously examine ourselves and consider whom we are most like, whom in our works we most resemble, God, or the devil: for certain lie 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 meant that whosover maketh a lie, useth an oath, committeth any uncleanness, at any time deceiveth his neighbour in bargainning, is the child of the devil. God forbid. For Noah, Lot, David, and Peter sinned grievously against God and yet were his children▪ and there are amongst us no doubt which have there swappes, and falls, and yet are Gods children. It is not then the commitinge of a sin, although it be a heinous sin, which argueth the child of the Devil: But the * serving of sin and obeying it in the lusts thereof. 
Rom. 4, 14, 16, 2. pet: 2, 19, Rome 9 12.  when sathan stirreth up in man a lust after lying, swearing, adultery, deceit, and other transgressions of the law: and he forthwith willingly and very readily falleth to put the same in practice and thus not only once or twice, but usually doth the works of the devil such a one saith christ, is of hi● father the devil. And yet howsoever the falling into some heinous transgression, proveth not one to be the child of the devil, 
john 8, 41.  yet such slip or fall giveth the child of God just cause not only of weeping, but with Peter * to weep bitterly. In that he after so great grace received. (even the spirit of God, I mean the spirit of adoption, and sanctification, * which God bestoweth upon his children only) shall so highly offend him, 
Luk 22. 62▪ gall: 4 6. Rom. 8. 14. 15  who hath been so good and gracious unto him: recompensing him with evil, for his unspeakable good, and thereby also greatly dishoneringe God, and causing his holy name to be blasphemed and evil spoken off.  
Neither must any so understand me as though I meant, that all those which are now the children, and under the power of the devil, should certainly go unto the devil, and have 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 devils child, and captive unto Satan to day, may be to morrow the son of God, and delivered out of that spiritual bondage: yea very sure it is, that in his inward and spiritual estate and condition this happy change shall be, if he change and alter his conditions, and * be a new creature, so as old things being passed away, 
2 cor. 15, 17.  all things become new with him: having a new mind, and a new heart, (which is when he hath new thoughts & new affection.) which will carry with them the body, & all the members thereof: and make them new likewise: so as he shall have new eyes: new ears: a new tongue: new hands &c: every one of these and the rest of the members, according to his several office or duty performing new: that is other and better things then in former times he did: man changing or being thus changed: he is therewith translated from sathan unto God & from being his child to be adopted into the number of the sons of god: having * this privilege and dignity bestowed upon him in Christ: whom by faith he hath received: or as S. Paul saith he is turned from darkness into light & from the power of sathan (under which we are all by nature and until this turning be) unto god: 
john, 1, 12: act: 26. 18: 2: tum. 2. 26,  and elsewhere to the same effect delivered * out of the snare of the devil of whom we are taken prisoners to do his will: into the glorious liberty of the sons of god. So as henceforward he is no more a bondslave unto sathan: & a stranger and forriner unto god▪ & alien from the common wealth of Israel: but one of the household of god: & a citizen with the saints: even of the great & holy City new jerusalem: into the which entereth none but these new and holy creatures for whom only god the builder & maker thereof hath prepared it.  
If any object: All the children of god shall certainly be saved according to that scripture: If we be children we are also heirs enen the heirs of god and heirs annexed with Christ: therefore whosoever be the devils children (and so they before described to be such) shall certainly be damn I answer: 
ephe. 2: 12, 19 Revel. 21, 2 10. Revel. 21: 5: 27: heb. 11: 10: 16: Rom. 8: 18.  that if man being the child of the devil, could not possibly become the child of god, as he who is once the son or daughter of god, can never after be the child of the devil: then the reason followed: and whosoever is the child of the devil should be condemned: but that being most false the other followeth not thereof at all. This than I affirm: that whosoever are the devils children (which are all they who are given to blasphemy: swearing: lying: cursing: filthy comunication: to speak evil of them which are: in authority: to railing: slandering: to hatred especially of the brethren: to adultery: fornication: uncleanness: deceit defrauding one an other in bargaining: and other works of the devil: and continue therein: living and dying such) shall indeed go to the devil their father: and with him inherit hell fire prepared for the devil & his angels. 
herein we may behold how e●till minded the devil is towards man.   
Furthermore in observing the nature of the devil we are to consider how he standeth affected towards men. how in his nature he is who lie carried to hate man▪ (for when he hath lost him▪ he is not at quyens until he he have recovered 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 hands of such as one or rather of god whose executioner the devil is.  
If the devil deal thus with man being sent forth of god to chastise him for his amendment: How will he entreat him when be shall fall upon him to execute the vengeance to come? that is the punishment which in justice is due unto man, and answerable to all the dishonour he hath done upon earth to the lord of glory. If in the former case he cause such crying, gnashing of teeth, and tormenting as we have heard: what crying, what gnashing of teeth, what tormenting shall there be in the latter?  
Thus we see what an agreement there is betwixt the word & work of god, 
head. 10. 11:  as coming both from the same author▪ and tending to the same end, even 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. Why now will not we rather take forth this and such like lessons out of this work, and so make our use & profit thereof: then impugn and deny the work, as many of us do? when the lord knowing man's dullness and backwardness to learn, shall in regard thereof be content to instruct him not only by his word, but also by his work (which sometime prevaileth a little with man when his word will not) and that man is so far from being taught and instructed thereby, that he rejecteth such kind of instruction: will the lord or can he possibly take that in good part?  
seventhly it serveth excellently to confound our atheists, 
This. work is of singular use to confound the atheist. psal. 14. 1.  whose say not only with the fool in their heart, that there is no god. but go somewhat further, affirming with their blasphemous mouths out of that unspeakable folly and brutishnes of theirs, as King Pharaoh their praedecessor did: 
Exod. 5. 2●  who is the lord. that I should obey him? These lusty gallants who will have no heaven, nor hell, no god, nor devil what say they to this work of that god whom they deny? That there is a devil. how can they deny it seeing the work and effects of the devil in and upon the body of Somers: (to let the 7. in Lancashire and other go) the running lumps, his supernatural strength knowledge, weight in his body and members thereof, his speaking without the instruments of speech, throwing into the fire without being burnt, his lying as dead could as ye, his face and hands black: no breath coming from him, and thus sometime by the space of an hour with many more of this kind, will infore them to confess the work of the devil and by consequent that there is a devil, considering that these things can not posibly come either from nature, or be done by art, and that some cause of these effects there must needs be, when they have done what they can, except they will leave this matter undecided: (whereunto the devil and the corruption of their nature will be ready to persuade them) they must in the end say will they, nill they, and others also with them: that the said strange accidents and impossible to be done by man, came and were done by the devil: 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, 
It is a most shameful and odious thing to the the matter effect.  is plain english to say, that the 17 persons which have deposed the same are perivered. and not only they, but about 13 more deposed after, in the whole about 30 whereof 7 be preachers: the which if some shameless body should not spare to affirm yet that will not help. seeing there are hundreds more ready to avouch the same upon there oaths, and to be so for sworn as are the former. remember also that I delivered to the commissioners a bill of about 60 Persons, who were ready to be deposed A●udicient number (I think) for the proving of any cause. concerning either, God or man. if enough have not witnessed this matter upon their oaths there are yet good store remaining: if they were but called thereunto: and in the mean season some credit would be given, to the bare affirmation of christians. or else it goeth amiss with all our historiographers, and there books. it is then a most shameful & odious thing for man to call the matter of fact into question, especially consyderige the same hath been done in our own land & in the midst of us: so as we need not go beyond the seas for full inquiry into it, & the circumstances thereof, as time, place, persons possessed others dealing in their dispossession. and private christians witnessing the same, the commissioners also at. Nottingham: with whom or some of them. who list when he please may confer: which are able to constrain a man to receive this for a truth-yf reason can prevail with him. neither do I doubt but that other nations and kingdoms about us. will not only give credit to the matter of fact, when they shall hear thereof: and that the same hath been witnessed upon the oaths of so many: but also receive the possession and dispossession we so much gaynfaye. Blush then O England and be thou ashamed of this thy incredulity, which is such as the like thereof hath not been red or heard of before. for others have yet acknowledged the work which have been done in them. but thou hast not gone so far, but denied the same.  
In these straits whither will the Athists turn him? must he not needs be confounded in himself? or can it be otherwise but that the devil is entered into him and he spiritualy possessed with the devil, if now he perceive not that there is a devil? As hereby we may sentibly and palpably perceive that there is a Devil so as we may in a manner grope him: 
as this proveth there is a d●uill so th●t checo is a pod stron 〈◊〉 than he.  even so we may look upon and behold the Lord himself in this work, delivering the party or parties from there most grievous vexation, & torments by Satan, upon request first made unto him by his servants, according to his own appointment in this behalf.  
When that cruel decree of Haman was gone forth for the destroying of the Jews. Mordecar giving Queen Hester to understand thereof. and withal using divers reasons to persuade her to do what lay in her according to her place for the preservation of her people, the church of God: Amongst and after others, useth one in these words. 
Est. 4, 13. 1●  who knoweth whether thou art come to the kingdom for such a time? As if he had said, who knoweth whether the Lord hath therefore lifted the up so high, even into the throne and seat of the kingdom that so thou might be a fit means. for the deliverance of the church from the affliction & danger it is in at this time? And did not he guess well as appeareth by the stories? yes verily. for thereby it is eviden that God had therefore, and for no other cause exalted her from base and low degree. into the royal seat of A Queen. even so say I concerning this our present case. who knoweth whether God hath therefore sent a evil spirits into sundry English persons to vex them in their bodies, that thereby he might confound the. Atheists in England? And either make them more inexcusable, or else bring them to a better mind? whereof in deed there is small hope. For they which can not be led (as it were by the hand) from the creatures to the creator. which will not hear neither the works of creation & administration. nor yet Moses the Prophets & Apostles telling them that there is a god surely neither will they be persuaded there of, 
It is very likely that in these days of atheism, the lord hath●ent devils into men thereby to comoune ath●me.  though a Devil be sent from hell to preach the same unto them. This I say may well be that which god principally respected herein. For some spetial thing no doubt there is moving the Lord more at this time, then in former times, to send devils into men, yea into divers▪ Is it not likely to? be cause at this time himself is denied, called into question whether he is, 
Luk. 16. 31.  and hath any being: which in the time of our forefathers hath not been or at the least not by so many, and with so high a hand as even now and at this day, May we not well therefore say: who knoweth whether God hath sent this strange judgement for this time? that is. the sin of this time? there by himself reproving this sin (as such as he can not endure) when man holdeth his peace. 
The 8 use is, to commend unto 〈◊〉: & fast in g●, & ●e eby to 〈…〉 thereunto.   
eightly it commendeth the holy exercise of fasting & prayer, & se● ruth to provoke us to a diligent practice thereof: Is prayer and fasting of force to cast out devils: though they be principalityes and powers. and shall not the same if it be undertaken in the faith and obedience of god be available, if not to remove yet to sanctify and bless what soever judgement of god is upon us in generalty, or any of us in parti● culer? 
Lev. 23, 27. Isa 22, 12. Toel. 1, 14. & 2. 15. 16, math. 6. 16, & 2. 16  If we look into the book of god, besides that west all find a necessity of fasting and praying to lie upon us, when any judgement of god is either present or imynent and ready to overtake us: in that we are then in such a case commanded to fast and pray and humble our souls: for our further encouragement to the performance of this duty and part of god's worship, we shall there read that not only the people of god from time to time have in all their afflictions taken this course and used this as a means for their good and deliverance also from theirs affliction if so it should seem good in the eyes of the lord: but also that the same hath vsualy prevailed so fair with god, as that thereby they have obtained deliverance from their present affliction. The Philistims having entered the israelites coasts: and inhabiting the same: 
1 Sam. 7. 5, 6. 10. 13. 14.  the children of Israel for remooval of that judgement and recovery of their cities through the counsel of Samuel gathered themselves to Mizpeh, and then fasted and prayed for a day. The effect and fruit thereof was, that the lord fought for them, from heaven: for it is said, that the lord thundered with a great thunder that day, upon the Philistims, and scattered them: so as they were slain before Israel: and that the philistines were brought so under, that they came no more again into the coasts of Israel. In the 20. Chap. of the 2. book of Chron. we read of a great multitude of the children of Moab. Amon, and mount Seir, coming against the Israelites with purpose (no doubt) to have spoiled and destroyed them thereupon jehoshaphat the king proclaimed a fast throughout all judah: which was so blessed unto them and praevayled so mightily with god that even in the same fast when they were all assembled together, the lord sent his spirit upon one jehazael to comfort and assure them of their safety & deliveranc from their enemies, Thus saith the lord unto you (said he) fear you not neither be afraid, for this great multitude: for the battle is not yours but gods. ye shall not need to fight in this battle: stand still move not, neither be afraid to morrow go out against them and the lord be with you. And so it fell out after, for god sent such a spirit of discord among them, that they slew one an other, so as none escaped. Yea further it is said that the fear of god was upon all the kingdoms of the earth, when they had heard that the lord had fought against the enemies of Israel, So the kingdom of jehoshaphat was quiet, and his god gave him rest on every s●de, Look in the 8. of Ezra and there you shall find, that those which returned from the captivity in Babylon with Ezra, being in great danger least they, their wiuss & children should be destroyed of the enemy which lay in wait for them in their way to jerusalem: did there upon betake themselves to this exercise, as the only way and means for their safety, as appeareth by the speech of Ezra: At the river (saith he) I proclaimed a fast that we might humble ourselves before our god, 
Est. 3, 13. Est. 4. 3. 16. and 5. 2. 3. 4. & chap. 7. & 8 9  and seek of him a right way for us and our children, and for all our substance: for I was ashamed to require of the king an army and korsmen to help us against the enemy in the way▪ and so indeed it proved: and a safer means than an army and horsemen: for it is said, that this fast being proclaimed, they fasted and besought their god for this: and he was entreated of them. And in the 31. ver. it followeth, and the hand of our god was upon us and delivered us from the hand of the enemy, and of such as laid wait by the way. When proud and envious Hamman had obtained of Ahashuerosh that wicked decree, to kill destroy and root out all the jews upon such a day: it is said that not only Esther the Queen with her maids did fast: but that in every province & place whither the king's charge and commission came, there was among the jews fasting weeping, and mourning: and many lay in sack cloth & in ashes which humily a●ion of theirs prevailed so far with the lord as that thereby they did not only escape the execution of that bloody decree. but also upon the day appointed thereto, took vengeance themselves upon their enemies, and had Hamman hanged with his 10. sons. And that they used fasting and prayer was the means of the reversing of that cruel decree and preventing of that fearful judgement of god which was ready to break out against them it appeareth by the speech of Es●her Chap. 4. 16. The Niviuites also we all know escaped the destruction that was thteatned within 40. days to have come upon them, 
jonah, 3● 4.  by the true fast they kept unto the lord.  
And as thus the people of god in all ages have in the day of their adversity assembled themselves in prayer and fasting, and god hath greatly blessed the fasts which they have in public and in common kept together in their solemn and open assemblies. So and in like manner the servants of of god have in secret, and apart from others fasted and pra●ed, & god hath likewise greatly blessed the same unto them: whither they humbled themselves before his majesty for and because of some common calamity, either present upon the church or imminent and hanging over it: or private affliction or want of some good thing public or private: which also is a kind of misery. Thus N●hemyah understanding that the Jews which were in Ierusal●m & in judah were in great affliction and reproach and that the wall of jerusalem was broken down, 
Nehe. 3, 4. 11. and 2. 4. 5.  and the gates thereof burnt with fire: fasted and prayed because thereof▪ which was so blessed unto him & that people that by his means shortly after the walls and gates of jerusalem were built up and the jews delivered from that great affliction & reproach they were in. 
Dan. 9 3. 4. 20.  I will not stand here to speak of Danyels afflicting his soul in prayer and fasting for himself and his people, and to show how that his humiliation was blessed of god unto him far above that he desired and expected: but refer you to the 9 of his prophecy, where that is set down at large: Neither will I use many words about Cornelius. who praying and fasting had (as Danyel in the like case had before) an angel sent unto him to assure him that his prayer was heard and come up into remembrance before god: and to direct him to such a one (Peter by name) who when he was come, 
act 10 30. 31 32 act. 11, 14.  should not only resolve him of that doubt he was in concerning the Messias, whether he were come or no) as it should seem, and for which cause it is probable he then fasted: but also speak such words, as whereby both he & his house should be saved. Only this I will give an instance or example, (the better to provoke us hereto) where prayer with fasting hath praevayled with god, when prayer without fasting would not privaile: and it is in the 20. of judges where we read that when the children of Israel had sustained an overthrow by the Beniamytes 22. thousand of them being slain, they assembled themselves together 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 overthrow even of 18. thousand all valiant men, whereupon they assembled then in fasting and prayer: the fruit and success whereof was this, that going out against Beniamyn the lord smote him before Israel: even as he had said and promised them upon the day of their fast, that on the morrow he would deliver them into their hands. That they fasted not on the first day of their assembling in the house of god, as they did on the second day, may appear by comparing the 23 verse of the chapter with verse 26. for all that is said in the 23. is that they went up and wept before the lord unto the evening, but in the 26. verse we read thus: then all the children of Israel went up and all the people came also unto the house of god, and wept and sat there before the lord, & fasted that day unto the evening. Where we see it is expressly said of the latter day, that the fasted and not so of the former. Again by the conferring of these it is plain, that the second days assembly was far more general and solemn and with longer continuance than the other: and such were their assemblies at fasts always: for first it is said of the latter day that all the children of Israel went up: and again that all the people came up to the house of god. 2. that they sat then before the lord. whereby is noted, there long continuance in that meeting: neither of which is said of the former day.  
Neither is there cause why we should marvel at this I mean that the fasting and prayer of a faithful man or men, is so available with god, 
The reasone● why prayer and fasting is so available with god. the 1. reason. james 5. 16. the 2.  that it will as it were have no nay: but even then prevail when prayer without it cannot: considering it is written, that the prayer of the righteous availeth much, if it be fervent, and that fasting is a means to bncrease and continue fervency of spirit. 2. Considering the singular promise god hath made hereunto, which he doth insinuate by the titles or names he giveth to the day of fast, caling it a day of reconciliation, a day of atonement, 
Lev. 23. 27. 28. and 16. 29. 30. Isa. 58. 5.  the acceptable day of the Lord. whereby the Lord doth secretly signify and promise to so many of us as shall exercise ourselves herein, that howsoever before for our transgressions he hath been angry and offended with us, which also he hath testified to our faces either by laying some judgement upon us, or threatening so to do, or by with holding some good thing from us, yet if herein we will exercise ourselves aright, and keep a true fast unto the lord afflicting our souls as well as our bodies, renting not our garments, but our hearts, with compunction and sorrow for our sins weeping and mourning and making great lamentation over all the in iquities whereby we have dishonoured god, and caused his holy name to be evil spoken of, & justly provoked him against us, and to avenge himself upon us as he hath begun: crying also unto the Lord in the name of Christ jesus, for pardon and reconciliation: and withal turn unto the Lord with all our hearts, forsaking our evil ways, and the wickedness that is in our hands: then and whensoever this we shall perform, notwithstanding his anger be kindled and broken out against us, yet will he be reconciled, and at one with us, accept of us, and receane us into favour, and give us that we have entreated him for, if not above the same. 3. It is to be remembered, that this holy exercise seemeth greatly to humble us, 
joel 2. 18. 19 the 3, reason.  and to make us think and account vylie and basely of ourselves. as dust and ashes, and most unworthy of the least of gods mercies: as partyle appeareth by that which here followeth of Ahab. 
Lev, 16. 29, 31. and chap. 23. 27, 29. 32. nomb. 29. 8.  and may also be gathered by that it is so oft said to the jews being assembled together upon the 10. day of the 7. monueth, ye shall humble your souls, meaning thereby, that upon that day they should fast and pray: and again every person that humbleth not himself that same day, shall even be cut of from his people, which speech with the former being spoken not only to every person in particular, but also to those among them, who were to see this part of gods worship duly kept, it is thereby plain that the Lord meant by those words, that every one who joined not with the people of god in fasting, should be cut of from the people: for how they stood inwardly affected, for either humble or proud spirit, men neither cold nor yet were to judge. Now why are these words of humhlinge our souls used by the spirit of god instead of fasting, but because the humbling of ourselves is both professed, endeavoured, and furthered by fasting? And this is confirmed by that saying of Ezra, At the river by A hana I proclaimed a fast, 
chap. 8, 21:  that we might humble ourselves before our god. And hereupon it is that a fast is called (and that rightly) the exercise of humiliation: not only because we endeavour and profess therein the humbling & submitting of ourselves to god. and under his hand but also for that it helpeth forward our humilyation. seeing now that fasting helpeth to humble us, and that this subjecting & base account of ourselves is a thing much pleasing unto god. and greatly moving him to be gracious & favourable unto man: for saith the scripture god resisteth the proud, 
prou. 3, 34: jam. 4, 6, 10. 1 pet, 5, 5, 6:  and giveth grace unto the humble, again: humble your selu; under the mighty hand of god that he may exalt you in due time: cast down yourselves before the lord, and he will lift you up, & again, submit yourselves to god, draw near to god and he will draw near to you. As if it had been said, In humility and great submission go ye unto god and ask that ye want and so god will come (as it were) unto you, 
jam, 4, 7, 8,  in giving you that you desire & lack: it is no marvel though the fasts of gods people prevailed mightily with god, and obtain that or above that they desire: yea this humbling of ourselves under the hand of god, is so pleasing unto his divine majesty, and of that force with him: that the very shadow thereof even a shrincking under the same hand or casting down and humbling of the body with out the truth thereof in the soul, hath prevailed so far with the lord that it hath procured a temporal benefit both to one's self & his posterity. 
the soul in this case is hu●led, but it is corrupt lie, as is showed after. 1 king, 21. 21. 22, 24.  Thus Ahab having this judgement denounced against him by Elyah that the lord would bring evil upon him, and take away his posterity, and cut of from Ahab him that pissed against the wall, so as the dogs should eat him of ahab's stock, that died in the city: and him that died in the fields, should the fowls of the air eat: though he was a most wicked man, one that sold himself to work wickedness, and therefore could not humble himself aright before god: neither yet join to the outward and bodily exercise of fasting the inward and spiritual of prayer, so as might be accepted of god and avail with him for the sacrifice of the wicked is an abomination unto the lord, and the prayer of the righteous availeth with him: yet notwithstanding humbling himself by fasting, 
prou. 15, 8.  he obtained thereby thus much, that that evil came not upon him nor yet of his son Ahaziah, 
ver, 27, 28, 29.  for thus we read when Ahab heard the former words, he rend his clothes and put sackcloth up on him, and fasted, and lay in sackcloth, and went softly: whereupon the word of the lord came to Elyah saying, Seest thou how Ahab is humbled before me? because he submitteth himself before me, I will not bring that evil in his days but in his sons days will I bring evil upon his house: where we see this given by the lord himself for the reason why he would be good to Ahab. 
1 tim, 4, 8. eccls 4, 17.  If then the bodily exercise of fasting, which profiteth but little, alone without prayer (for there is no mention of any prayer that Ahab made, and if he did it was but the sacrifice of fools which the wise god abhorreth) avail with god: how much more more will the same prevail with him when it it is nor only joined with true but fervent prayer? And if the casting down and humbling of the body or if of the soul, yet not for sin but some temporal punishment of sin: the renting of the clothes, the lying down in sackcloth and ashes, which is the fast the lord hath not chosen, be of force to pacisye the wrath of god at the least for a time and in part and to procure some good to man: 
Isa 58. 5,  what will it do when thereunto is adjoined the casting down and humbling of the soul, the afflicting & renting of it, with sorrow for sin? Shall it not then be much more effectual to pacify gods wrath though kindled or broken out against us, and move him to be good and gracious unto us? Moreover if the performance of this outward and bodily service to god by sinners, his enemies, be available with the Lord for their good much more shall the same prevail when not only it, but also the inward and spiritual worship is performed by the righteous, the friends and children of god: finally if these things apart, if the outward and bodily service alone: if fervent prayer alone if the true humbling & casting down of man under the hand of god alone, be of power to prevail with god: how much more shall these three when they do meet together, as they do in a true fast, be of force to prevail with god to that end & purpose for which they are used?  
Thus we see that the fasting and prayer of the faithful is mighty with god: 
gen, 32, 24, 26,  and that as it is said of jaacob wrestling with god: that he would not let him go until he had blessed him: so it may fitly and as truly, be said hereof: that it wrestling as it were with the Lord will never let him alone until such time as he hath blessed the party or parties for whom it is used. Which well and duly considered, what man is there fearing god, and unfeignedly desirous of the welfare of himself and the church of god, which will not apply himself to the practice thereof, when and as oft as god shall give just occasion. Is there any evil of sin or punishment, either upon or towards us, our husbands, wives, children, parents, or the church of god, either do we or it stand in need of some good which we hunger & thirst after? then let us humble our souls in fasting and prayer: for we see that the same having been used in the like case by the people of god, hath prospered & prevailed mightily with the Lord. yea if we be desirous from the heart to be freed from the said evil, or to obtain the good is lacking: how can we but take up and use this holy exercise in such a case considering it is the best and surest means that god himself hath ordained to such end and durpose. No marvel then though the hand of god lie and remain upon us, or many of us & many blessings be wanting unto us: when we are wanting 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 profane: It savoureth of preciseness, and of the spirit, to be given much to fasting and prayer. Is not this the fasting that god hath chosen to lose the bands of wickedness, 
Isa 58, 6. 7,  to take of the heavy burden, and to let the oppressed go free? Is there any better abstinence than this? And is not this the true fast? (say some) to fast from sin? why then require you any more? Again this fasting or precise abstaining from all meat and drink, and other comfort of this life for a day (somuch urged by some) was commanded to the jews and they indeed by virtue of that commandment were bound thereto: but it reacheth not itself to us in that being ceremonial, with other ceremonies it was abrogated by Christ. Thus far we are (even we that profess ro worship god aright, & according to his word) from the practice of this part of god's worship, that we dispute and plead against it. yea some stay not there but proceed further: to contemn, scorn, and reproach nor only men's persons, but the holy exercise itself. But what spirit possesseth these men, trow we? Surely not that spirit that moved the people & holy men of god before spoken of, 
act. ● 9, & 10. 30 & 13. 2. & 14, 23,  to the practile thereof: nor that spirit that moved the holy Apostles, & others after, to the practice of the same, even in the time of the gospel & after that abrogation by Christ they speak of: nor the holy spirit of god, or the lord himself by his spirit, who of his mercy, and not for the merit or desert of the work hath so greatly blessed and rewarded them that have exercised themselves therein, 
math, 9, 14, 15 & 6, 16, 17, 18,  and performed that service unto him. Finally, not the spirit of Christ, who 1 in foretelling that his people should fast 2 in directing them touching the manner thereof (in the outward carriage of themselves towards men) 3 in promising a reward to them that shallbe obedient therein: doth therein and thereby not only require fasting of his. people as a duty or service to be done to god, but also (as being a singular part of gods, worship. and making much to his glory and our good) laboureth to persuade us to the practise thereof. far therefore is that spirit from the condemning and reasoning against it, yea from the neclect of the same. it remaineth then that the unclean spirit, possess and rule them, at least herein: who as when he possesed the bodies of them 7 in Lancashire did some time by t●e howl & outcries he sent forth, what lay in him, to hinder them and us from using of prayer and fasting, because he well knew how it availeth much with God for the expelling of him both out of the bodies and souls of men and maketh greatly for the subduing and overthrow of his kingdom, and the kingdom or power of sin so he possessing the souls of these men, doth by there wits tongues, and otherwise, to the uttermost of his power, keep and hinder, not only them whom he thus ruleth in all disobedience (herein at the least) but many others also by there means from the practice hereof.  
Well, as it is a fearful thing for a man to use his wit, or tongue, or both to the disgrace of this holy exercise, for it is a sign that sathan possesseth his soul, which is much worse than the corporal possession so it is an evil thing to be negligent and careless in the performance of this duty, as the most, yea almost all men are. For where is he, even of those that profese the fear of God, that doth in any measure so often perform this duty and service to god as he should? that when the lord smiteth him either in his soul or body, or those that be near and dear unto him, as his wife, child, parents, or the church of god at hand or a far off or threateneth the same: or when god withdreweth and keepeth back from him or any of the aforesaid some corporal benefit, or spiritual blessing: doth forthwith betake him to fasting and prayer as to a duty or service god therein calleth him unto and he is to perform and the best means to obtain that at the hands of god which he desireth. There be some amongst us (blessed be god therefore and the lord increase the number) that make conscience of other parts of gods worship public and private: that be swift and ready to hear the word, to receive the sacraments as often as they be administered, to pray in church and chamber no doubt? and yet those even those I fear, (for the most part) are slow and backward in the performance of this part of god's worship. the which cometh to pass either through our ignorance here in, for that we know not that God as well requireth this service of us, when he giveth occasion thereof, as the other above specified and such like: or through our inconsideration and forgetfulness of this duty, if we know it: or rather hence that we are given too much to spare and pamper our bodies, and can not abide to tame them, and bring them into subjection by fasting  
If through ignorance we have not done this service unto god hitherto either not at all or more seldom than we should as I trust, so I desire the Christian Reader that that which hath been said in this behalf may help a little to remove that le●t, and further help, you may have, if you will take the pains to peruse the learned treatises which even in our mother tongue are written of this argument. If in a self love to our flesh and fear of weakening our bodies to much we have heretofore been kept and hindered from this so necessary and profitable a duty, let us set before us 1. the example of the holy Apostle herein, and strive to walk in his steps who knowing the pampering of the body to be an enemy to the health and salvation of the soul as in effect he affirmeth: saith of himself that he did beat down his body and bring it into subjection: the which was not somuch done by an abstaining from the more dainty meats, 
● cor, 9 27  or a sober and moderate use of all kinds of meats, either of which yea both which may be performed by one, without any great taking down of the body: but rather by his often fasting, the which whosoever shall use in that manner the scripture requireth and as Paul did shall by his own experience find that it is effectual to beat down the body, and bring it into subjection. 2. the examples of the false Apostles and their followers in times past and the papists in these days, not for our ymitation, in all things herein: but to provoke us to the same in a better kind. For is it not a shame for us that others in their false and idolatrous worship shall voluntarily and of their own accord, not spare their bodies: and that we in the true worship of God will not do the like, 
col. 2. 23.  though the lord himself require it of us? yes verily. Let us therefore hereafter in obedience to the lords ordinance or commandment herein, exercise ourselves in prayer and fasting, public and private, when and as oft as god by giving just occasion shall call us thereunto: and bewailing our former sin and negligence therein, labour to recompense the same (as much as in us lieth) with a future diligence. And to this end and purpose I beseech, and that in the name of our Lord jesus Christ, the ministers of Christ and disposers of his mysteries: that they would be instant herein, and amongst other of their doctrines entreat upon this of fasting, showing both the necessity thereof, as being commanded of god, and a part of his worship, and the profit that cometh to those which shall exercise themselves therein, whereof we have heard: likewise the threatening denounced against the contemners of it, that such the Lord will have cut of from his people: that such he will destroy from among his people: & that this iniquity shall not be purged: that by this strong & threefoulde cord, 
Levit. 23. 29 30 〈◊〉 ●3. ●4.  the people of god though backward and unwilling, may be drawn thereunto: for I think it meet to stir you up my brethren by putting you in remembrance hereof, though ye have knowledge far above myself, and be established in this truth. And this I do somuch the rather for that (as I take it) the sound of this doctrine is not heard so much in many of our churches, as some other of no greater truth, necessity, and use than it is: whence partly it cometh to pass, that many Christians do so seldom perform this holy and special service of God, and that among them some are scarcely well acquainted with the same.  
ninethly this rare and great work of god maketh greatly for the conformatiou of the authority and truth of the holy scriptures: 
9 It confirmeth the truth ●nd authority of the scriptures. this appeareth as by the ●lde testament so by infinite places of the new.  the scriptures rel us that there are wicked spirits called devils: and this we which were eye witnesses have as it were with our bodily eyes seen for though we saw them not indeed, neither possibly could, because they are invisible creatures, yet we beheld them in their operations and effects.  
In the holy scriptures we read that these spirits are given to blasphemy to lying, to deceit, indeed not only because by their nature they are carried headlong thereunto (as to all manner of iniquity, where upon they are called wicked or ●uyll spirits) but also for that they move and stir up men to the committing of these sins now that the devil is such. 
Reu. 2. 9 Ioh, 8, 44. Revel. 12. 9, & 20. 2. 3. 10.  and that the scriptures herein saith true we see by the former story: 
act, 19 12, 13  wherein we have heard of the horrible blasphemies, and unspeakable deceit of sathan & might also have heard of infinite lies. the lying spirits sent forth.  
In the holy scriptures these spirits are often termed unclean spirits part lie, to note their natural inclination and disposition to all uncleanness: 
math. 12, 43, mark 1, 23▪ 26 act. 5, 16 & 8, 7.  and partly in regard of the effect and operation they have and bring forth in the children of disobedience. How the scripture hath herein been verified, to pass by some of those in Lancashire who the day of their deliverance in the presence of many uttered most filthy speeches: the shameful and unnatural uncleanness of W Somers or rather of the spirit in him, doth bear witness. who in the presence of many acted in most unclean and vile manner the sin of whore doom: and after his repossession when he had committed such uncleanness, first with a dog, then and specially with a bitch, as is not fit once to be named, he then got the bitch into the bed with him, and there would have committed you may imagine what abomination: & this also he did before divers. 
mark 9 17. with many others through out the gospel, as hath 〈◊〉 sheweed before.   
The Scripture affirmeth that these spirits sometimes enter into men, that being in them, they miserably vex them in their bodies, and that often and on the sudden, that the same notwithstanding the possessed are not hurt at all, although by the violence they sometimes offer unto them, one would think they should spoil or greatly harm them: that they cause them to wallow, some, cry, gnash with the teeth, throw them into the fire and water, and seek to destroy them or take away their lives, that they make them dumb, deaf, blind, sometimes deprive them of the right use of their wits, Finally that they show forth in the parties whom they possess, extraordinary and supernatural strength, and supernatural knowledge: now the most of these have been found true in the parties above named but all & every of them in W. Somers  
The scriptures say that when a strong man armed keepeth his palace the things that he possesseth are in peace: but when a stronger than he cometh upon him, 
Luk. 11. 21.  than that peace being at an end there beginneth war, as I may say, for that seemeth to be insinuated. The truth of this hath appeared in their extreme vexation, and continuance therein the whole day of their dispossession: at which time Christ jesus the stronger came upon the strong armed man, overcame him, took away his armour, and divided his spoils. Secondly in Somers continuing quiet from satans vexation although he be in him, the reason whereof is because the strong man armed keepeth the house, and hath quiet possession, all things being according to his desire: for the young man denieth that he was possessed, yea affirmeth that he counterfeited and the world also saith the same: and thus lies & falsehood are embraced for truth, almost of all men, and the truth indeed rejected, and the lovers thereof hated, scorned, despised, slandered, and some of them worse entreated: It going thus it is not against, but according to the scriptures, yea herein the scripture is fulfilled in that Somers is quiet and free from all molestation by sathan, notwithstanding he is in him, because the strong man armed saith the scripture keeping the house without resistance, there is peace: but let Christ jesus the stronger come upon him in the means he hath sanctified for the recovery of this house to himself the right owner, and the expelling of the usurper, then undoubtedly there will be an end of this unjust peace, 
james, 4. 7. eph. 6. 17. 18.  and therein likewise we shall see the scripture fulfilled.  
In the holy scriptures it is written that if we resist the devil, he will fly understand this not only of satans temptations, but also of his person. and then affirm I that this scripture hath been fulfilled. In like manner the scriptures tell us, that the way to resist Satan so as we may put him to flight and overcome, is to use prayer and the word of god, which is the sword of the spirit. Understand this as the former, & herein this scripture also hath been verified.  
The holy scriptures show how that great things even incredible hath been brought to pass by prayer and fasting: 
this hath been showed before out of the 2. chr 20. & other pla●● of scripture.  more particularly, that even devils thereby have been and are to be cast out of men: herein the scripture likewise hath been fulfilled.  
In the scriptures it is recorded, that when the devil goeth out of the man whom he possesseth, he renteth him sore. c●yeth aloud the possessed after lying as dead: now many of us even hundreds have seen with our eyes, 
mark. 1, 26. & 26. act. 8, 7. math. 12. 43. Luk. 11. 24.  and heard with our ears this scripture fulfilled  
In the holy scriptures we read that when the vucleane spirit is gone out of a man he will return seeking to re-enter. Besides the reports of all and every of the parties possessed, the sudden & unspeakable frights and terrors which many of us have often beheld in the spirits assaites to re-enter, do greatly confirm this return upon our Demoniackes all which was done that the scripture herein might be fulfilled. The scripture saith that if the devils find the house empty swept and garnished that is the party out of whom he is come, prepared to receive him, which is when he is empty or void of the graces of the spirit, and garnished or replenished with iniquities: (for the furniture must be suitable to the guest, the unclean spirit must be interteyned in all uncleanness) that then he re-entereth and recovereth his prey, as otherwise although he would fayne yet he cannot. Now who seeth not the case to be so with W. Somers for were he not empty. swept, and garnished he would never deny the work of god which hath benshewed on him? and give forth to the great dishonour of god, hurt of many and danger of his own soul, that he had counterfeited: not to speak anything of his open and notorious lying and doubling with that false tongue of his, nor of his charging me with the instructing of him, neither of his fearful perjury sometimes betaking himself body and soul to the devil if he counterfeited: at other times protesting as deeply that he did counterfeit: In the repossession then of Somers it is evident that this scripture is fulfilled: as on the other side this scripture considered and his present estate & condition, I mean that he is empty? how can it otherwise be but that he is reposessed? further the scripture saith, that the unclean spirit returning and reentering he doth it with 7. other worse than himself. Now this hath been found true in Kath: wright's repossession: & I doubt not but that the truth thereof will one day appear also in Somers when he shall come again to be dispossessed: if so be at any time it will be granted, that the means for the discovery of sathan, and after for the casting of him out may be used.  
Finally in the holy scripture it is said, that if the unclean spirit returning find the party out of whom he came, empty. swept, and garnished: that he will not only enter in and take up his lodging there: as it were for a night as a stranger doth in an other man's house, and away in the morning, as he doth (as I may say) in his first possession: but will now as having further interest there then he had before, make scriptures speak truly in and concerning the matter of possession dispossession, and repossession. and not according to the truth in other things? wi● any be so absurd, as to think and confess that the holy scriptures speak most truly as touching the tormenting here on eard●e of the bodies of those men the devils enter into and will they not as well believe the same writings telling them, 
psal 11. 6. 〈◊〉 3. 10. 12 & 25 〈…〉. 24, 14,  that after death and in an other world the devils shall torment the works of iniquity in hell fire, which never shall pe quenched, and of which torments there will never be an end. And seeing the substance of this book (I mean the holy bible) is spent in reporting things incredible to flesh and blood, such as the reason of man rejecteth, & scorneth, among which these concerning devils, their nature, power, entrance into men etc. are some: and that this is it which letteth man from embracing it as a word of truth: and that sundry of these incredible & impossible things to reason, we evidently see with our eyes, and ourselves of our own knowledge know to be most true, why should we not be fully persuaded or the divine and certain truth of the other incredible thiugs there reported? and that all those also in their time we shall as certainly see fulfilled, as we have already in part senee these? Thus me thinketh the fulfilling of many sayings in the scriptures in this work of god, should be a move and inducement to many, to give that credit unto them which percase be●ore they did not: yea surely if man will but give ea●e to ●is reason wherewith god hath endued him, and discuss or debate hereof after this said manner it will persuade him hereunto.  
I do not say that this is effectual or of Power, and sent of god to that end, to work saving faith in man: for I know faith cometh by hereinge and how shall they believe in him of whom they have not heard? 
Rom. 10. 14. 17.  But this I mean, that he which before thought basely and ga' we no regard or credit to the holy word of god, by this rare work of his and serious ●meditation thereof, may well be brought to think more reverently of the word, and to be persuaded of the truth thereof, where before he doubted, and so brought to the historical faith as we call it, where being happily he will not rest, but there by be drawn to give ear unto the word preached, and so be brought to that faith, 
1. cor. 1. 18. 21. 1. peter. 1. ●.  the end whereof will be the salvation of his soul: whereof if this work of god be an occasion to any, oh how will such bless God for the same, and joy in this that the sound there of came to his ear.  
Thus we plainly see how this work of god sarueth to confirm the authority and truth of the holy scriptures I mean how it some what helpeth to persuade us incredulous men to believe, or more steadfastly to believe that the are divine and certainly true: in that we see many things spoken of in them, and very incredible to flesh and blood, as well as others there mentioned, fulfilled before our eyes and to be most true.  
seeing then no hurt, but mnch good as we have heard cometh by this work, why should any be offended with us, for bearing witness to this work? and why do any stand up and set themselves against this work indevoringe to annihilat the same? Certainly in foe doing, they are not only injurious to man, hindering him of the good. fruit he might reap thereby: but also adversaries to god. and his glory, profaning and not hallowing or sanctifiinge this his name Christ jesus to such as he cured was wont to say: 
math, 9 2. 29. mark. 5. 34. Luke. 7, 50. john, 5. 4. math, 8. 4. mark. 5. 43, & 36. & 8, 26, 3 math. 17: 19: mark. 8. 5, 19▪ Ink. 8. 39  be it unto thee as thou believest: thy faith hath made thee whole: go in peace: thysinns are forgiven thee: sin no more, lest a worse thing come unto thee: and to many, see thou tell no man of this I have done unto thee: yea sometimes he straightly charged others that they should tell no man what was down. But to him out of whom he had cast out the devil he said goeshewe what great things the Lord hath done unto thee: and how he hath compassion on thee. It is also to be observed, that we read not the same or like speech to this, 
this work is 'mongst and 'bove some otl works of go to be publish the greateris there sin w● go about to smother it.  used to any beside of all those that jesus healed: whereby it may seem that the Lord jesus would not have this work in any case smothered and kept close no not for a time, but rather set as a candle in a candlestick upon the table that it may give such light unto men as we have already seen: and no marvel considering the words following of our Saviour: go slew (saith he) what great things the Lord hath done unto thee. Are there great things to be looked upon in this work we speak of: even by the testimony of Christ himself? who then and where is he if Somers, the 7. in Lancashire and the rest were possessed, and dispossessed, that dare stand up to darken and obscure the said work, whereby the people of god be kept from beholding the great things of the lord and so hindered from the great good they might reap thereof, and god from his glory? If it be evident that upon these persons this work of god hath been wrought: who seeth not how contrary minded such are unto Christ?  
Of the 70 desciple whom jesus sent forth by there preaching & miracles to prepare and make away for himself, and his ministry, it is said: that when they had accomplished this work, they returned again with joy saying, 
Luke, 10. 1● 18. 19  Lord even the devils are subdued to us through thy name. In this subjection of the spirits unto them, above all the great works and miracles they wrought they rejoiced: wherein how so ever they exceeded, whereupon Christ reproveth them saying In this rejoice not that the spirits are subdued unto you, 
〈…〉  but rather rejoice be cause your names are written in heaven. yet mark that he doth it so as that he denieth not but that they might rejoice there in, but rather indeed alloweth and commendeth the same, so that we keep a measure: and make it not our chief joy, the which should be that our names are written in heaven. whereof the other giveth no assurance, for as much as it may fall into a reprobate. 
〈◊〉, 7, 〈◊〉.   
And truly how can they which hear of the aforesaid work of God but rejoice, 
〈◊〉 we ought, so ●e can not but ioce in this ●orke, if we ●ill consider of In great fault ●en are they ●ho malign it.  when they see the Lord jesus subduing Satan unto men. when we see by prayer and fasting devil cast out of men: when: we see God performing his promise: the scripture before our eyes fulfilled, and our christian brethren also delivered from the torments of Satan. If we turn our eye either to God, or man: can we choose but rejoice and bless God for such a work? greatly then are they to blame, and far from that affection they should have, who are disquieted and offended here with: and most faulty of all shall they be, who when the work shall be made manifest to there consciences, (as I trust by this treatise it is,) shall yet notwithstanding lift up there he'll against it.  
Through the want both of a corrector and of the author, their be very many faults in the printing (among which these following be some) 〈◊〉 with I desire the reader with patience to bear.  
pag. 6, chair 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 divers for divers: ib, wherewith 〈…〉 p 22: derelinquisti for derellquistr, ibi fortaken for forgotten. p. ●5, 〈…〉 p, 49, learn for leave, p 51. continancy for continuance he had in: p 57 〈…〉 for with all possible p 60: who endued for who was indu●●. p 91. the 〈◊〉 & prayer for the fasting and prayer they used.