A SUMMARIE ANSWER TO ALL THE MATERIAL POINTS IN ANY OF Master DAREL his books. MORE ESPECIALLY TO THAT ONE BOOK OF HIS, ENTITLED, the Doctrine of the Possession and Dispossession of Demoniaks out of the word of God. By JOHN DEACON. JOHN WALKER. Preachers. And the Sorcerers or Charmers of Egypt: they did in like manner with their enchantments. For they cast down every man his rod, and they were turned into Serpents: but Aaron's rod devoured their rods, and so Pharaohs heart was hardened. Exdo. 7.11.12.13. Si de veritate scandalum sumitur: utilius permittitur nasci scandalum, quam veritas relinquatur. Aug. de libro arbitrio. Talis est conditio falsitatis vel erroris, ut etiam nullo sibi adsistente consenescat: talis autem è diverso, veritatis status, ut etiam multis impugnantibus, suscitetur & crescat. Chrys. de laudibus Pauli. lib. 3. Eugubinus de perenni Philosoph. lib. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heu Tripodes lugete, perit praesagus Apollo. Ay me alas Tripodes, perisheth presager Apollo. Propugnaculum vitae patientia. LONDINI Impensis Geor Bishop. 1601. TO THE REVEREND FATHERS, THE LEARNED PREACHERS AND GODLY BREthren in this our English Church: I. D. and I. W. do heartily wish the abundance of Revelation in jesus Christ, with an holy discerning spirit; that they may be the better enabled thereby, to discern aright of the things that differ, and to hold fast for ever the infallible truth, for the glory of God▪ the Churches good, and their own everlasting comfort in jesus Christ. So be it. Reverend Fathers and Brethren, 1. Cor. 14.29. ● 31.32.33. beloved and longed for in the Lord: The blessed Apostle putting down some certain precepts or Canons concerning the sacred Schools of prophesy, observeth (in effect) this following order. First, he permitteth the Prophets to speak by two or by three, appointing the other Prophets to determine uprightly of that which they speak: and then next, he decreeth, that if any thing be revealed to another which sitteth by, the former should be silent a time, and the other man speak, because all (being thereunto called) may prophesy one by one, that all may learn, and all may have comfort. Howbeit, lest any the Prophets should happily presume (upon this his permission) to speak at their pleasure, the Apostle forthwith (for avoiding disordered confusion) subjecteth the spirits of the Prophets to which more is (if we found them able to manage their matters) to give them the hand of fellowship concerning their doubtful cause. Or if happily (upon better deliberation) they yielded the question to us: we protested further, to conceal their secret being, until some good course might forthwith be taken for informing authority as well of their present conformity, as also for procuring their speedy deliverance from the Ecclesiastical censures, so far forth as possibly might be effected. Sixtly, beholding the holy Religion of Christ very shrewdly scandalised, by reason of such falsely pretended miracles: we knew (in our conscience) we might do nothing at all against the truth, 2. Cor. 13.8. but for the truth, and therefore not possibly conceal those truths which the Lord hath discovered unto us. Seventhly, our holy established Religion being very scornfully derided with Papists and Atheists, as a Religion that needeth now at length to be presently supported by superfluous miracles: we verily persuaded ourselves, that no good Christian heart could possibly forbear his best endeavour to stay their intemperate courses. Eightly, Master Darel and his fellows very confidently persisting in the unhappy support of those their newly broached opinions, hath mightily moved our hearts, jude. 22.23. to have (at the least) a compassion of some, by putting a difference, and othersome again to save with fear, by pulling them violently forth of the fire. Ninthly, their deceitful and coloured kind of proceeding, in that they not only pretend an holy cause, but which more is, do varnish the same with holy pretences, with fair words and flattering speeches, Rom. 16.18. to entangle (if possibly they may) the very hearts of the simple: hath made us the more carefully to discover unto all the world, what lurking poison lieth shrouded under those glorious pretences. lastly, who would not both speak and write whatsoever they conscionably know concerning these causes, if he but respect (as in conscience he ought) that shameful reproach which Master Darell and his fauourits (like disordered persons) do very injuriously impose upon the whole land, D. Doctrine pag. 88 upon Magitracie, Ministry and people in these following words. We doubt not (say they) but that other nations and kingdoms about us, will both give credit to this matter of fact, so soon as they shall hear thereof, and see how the same hath been witnessed upon the oaths of many: and will also receive the Doctrine of possession and dispossession, which we so much have gainsaid. Blush then oh England, and be thou ashamed of this thy incredulity, which is such as the like thereof hath not been read nor heard of before: for others have yet acknowledged the work which hath been done in them, but thou hast not gone so far, but rather denied the same. Lo, these (in effect) be the main occasions themselves, which moved us especially to labour these matters. Now next, The main ends which the authors propounded in writing. Psal. 122.6.7. the principal ends which we propound to ourselves in publishing our labours, are these that follow. Namely, we have (first) done it, to testify our hearts desire for the timely accomplishment of jerusalem's peace. Secondly, to make known to the world, our provident care for the speedy preventing of every such future disordered courses, Tit. 1.10.11. as happily might prejudice the whole, or any part of God's truth, as heretofore the Brownists and Hackets have too inconsiderately effected, by their unruly and heady conceits. Eccles. 12.9. 1. Cor. 13.9.12. Phil. 3.13.14. Thirdly, to insinuate unto all the world, our arnest endeavours to know the truth: and to be better informed, if happily we err in these matters. 2. Tim. 2.25. Fourthly, to lay open our Christian care for the timely informing of such as are contrary minded. Psa. 119.113.128. Psal. 119.163. Fiftly, to discover our undoubted detestation of all false ways in any, how dear soever unto us. Sixtly, to unfold the preposterous giddiness of such humorous spirits, Tit. 1.11. 2. Tim. 4.3. 3. joh. 10. as dare (in this our doting age) so dangerously pester the Church with strange and unwonted opinions: very fitly consorting with their fauourits natures. Lastly, we have more especially published our labours, to stand in steed of some provident watchword for young students in Divinity, and newly converted Christians; that in any wise they beware how they do either broach abroad, 1. Tim. 3.6. Ephe. 4.14. 1. joh. 2.14. 2. joh. 4.1.2. or receive any such fantastical conceits of private persons, as are not primarily examined according to the infallible rules of the word, neither yet authentically approved by public authority. Lo, these (in effect) were the main occasions and ends, for the now publishing of our labours in print. The premises therefore considered, and the arguments on both sides rightly respected: we beseech you reverend Fathers and Brethren to consider diligently whether of us both have caused divisions and offences, Rom. 16.17.18. contrary to the infallible Doctrines which you have learned from Christ, and avoid them. For they that are such, serve not the Lord jesus Christ, but their own bellies: and with fair speech and flattering, deceive the hearts of the simple. judg. 19 30. Consider therefore we humbly beseech you, consult and give sentence, either with us, or against, as the Lord shall direct your hearts. If we be thought to have the truth on our sides; we doubt not but that you will fight together with us, Phil. 1.27. in one and the self-same faith of the Gospel. On the other side, if we be found to have faulted either in matter or manner, we beseech you confute us and spare not: and the blessing of God do light on your hearts for your labour that way. Neither shall our privileged books be any stoppage at all to so good a purpose: for if you be unwilling to deal that way because of authority, your private convictions shall suffice, to procure from us a public retractation of whatsoever shall be sound adjudged amiss. Augustine. For howsoever we may happily err, we purpose (by God's grace) to be no Heretics. Referring therefore ourselves and our labours to your approved considerations: we humbly betake you all in our heartiest prayers, to the holy directions of the only wise God, Rom. 16. 2● who judgeth according to truth. Amen. Your loving brethren assuredly in the Lord, and the Lord his unworthiest on earth, JOHN DEACON. JOHN WALKER. TO THE CHRISTIAN AND WELL AFFECTED READERS, WHO EXPECT THE Coming of the Lord jesus to their immortality: I.D. and I.W. do wish the necessary graces of the spirit, with a saving knowledge in jesus Christ: So be it. GOod Christian Reader, when we duly considered Master Darel and his complices their lately dispersed pamphlets, concerning their newfound trade of Divillitie, as also their undutiful manner of imprinting and publishing the same to the world: we could not but call to remembrance a most pestilent practice, which Cardinal Benno reporteth of Hildebrand. Benno Cardinal. in vita Alexandri. 2. Who (having killed Alexander the second, for that he refused to sit at his special appointment in the Apostolic Sea, without the good emperors licence) was (by the aid of his soldiers) forthwith enthronized into the Popedom himself: not having therein the consent either of Clergy or people. The which his proud usurpation, when Abbess Cassinensis was come to redress, Hildebrand that insolent Usurper very scornfully saith unto him thus, Frater, nimium tardasti, Brother, you have been somewhat too slow: to whom Cassinensis very boldly replied saying, & tu Hildebrande nimium festinasti, and thou O Hildebrand, thou hast been overhasty by much, both in killing thy good predecessor, & in procuring the Popedom by such proud usurpation. Even thus (surely) it falls forth with us at this present, concerning especially the matters controverted between ourselves and those our Antagonists. For they, not only giving the Canuisado of late to her majesties high Commission, but having withal (by the venomous infection of their viperous pens) very uncharitably endeavoured to wound S. H. unto death, for that (by means of the said S. H. his dutiful discovery of those their undutiful dealings) they might not be permitted to usurp (in our English Church) a new Apostolical power at their pleasures, without any her majesties authentical licence. Master Darel the principal agent (partly by the inherent pride of his insolent spirit, and partly by the proud support of many his underhand favourits) is very proudly enthronized into a new Popedom forsooth. And by privilege thereof he hath very peremptorily imprinted and published sundry seditious pamphlets, having thereunto neither warrant from God, nor dispensation from Prince, nor testimony of sound conscience, no nor so much as the holy approbation of any good christian subject. Notwithstanding all this, he hath for a season (though fear and shame enforceth him now to pluck in his head) very proudly jetted from country to country like a petty new Pope among his own Cardinals; yea and that also in his pontificalities, portrayed and contrived after the newfound popelike cut. The which their unbridled insolency, when we endeavoured to encounter, by publishing (as we verily believe) the infallible truth of these intricate matters in a treatise at large, and had signified so much to themselves by word and by letters in an only desire of doing them good, they laboured by letters and otherways to intercept our said enterprise a time at the least. And in the mean time (by printing and publishing the trifling toys of that their new found trifling trade) they have sought to forestall our former good purpose, and laboured to calm our careful endeavours for doing them good. Yea, and by these their preventing practices, they do (in effect) but disdainfully say unto us, with Pope Hildebrand their proud copartner, Dear brethren, you have been somewhat too slow in publishing those your dialogicall Discourses concerning Spirits and Devils. Howbeit, we (by these our subsequent labours and second encounters) may with Cassinensis very conscionably reply upon them thus: and you, oh counterfeit Exorcists, you have been overhasty by much, not only in killing your good predecessor by your poisoned pen, but also in broaching a fond trial abroad, without any trial of truth: in designing a Doctrine, so opposite to the Doctrine of Christ: and in discovering a Detection, to detect your great folly, and shame to the world. The truth of the premises (good christian Reader) may be made more apparently evident, if thou wilt providently examine, first, the pamphlets themselves: and then next, the spirit itself which may be supposed to endight the same. The pamphlets themselves (notwithstanding any their outward flourishing shows) they are inwardly faulty (we verily think) both in matter and manner. That they are overmuch faulty in matter, is more than may be denied, being every of them fraught full of unsound, and absurd positions, as shall be showed hereafter in a short Catalogue prefixed before this book. Moreover, that they be likewise faulty in their manner or form, may easily appear unto such as are not utterly ignorant of method: or, do any thing know what belongs to an orderly manner of writing. For first, their manner of writing, it seems to be something Schismatical, and very shrewdly to savour of a Serpentine subtlety, 2. Cor. 11.3.4. because (whatsoever their pamphlets pretend) they proceed not by a plain course of teaching, but do rather incedere tortuosè, go wrigginglie to work, and walk this way and that way, like to the hunted Hare, which knoweth not whereon to resolve for a certain. Besides that, their manner of writing, it is also very enigmatical, obscure, and cloudy: their sentences or periods they are (in effect) no better than riddles, and for the most part so uncertain, so variable, so flitting, and so changing, as none but themselves may possibly spell, or spy forth their meaning. Briefly, the very frame itself of their whole proceeding resembleth fitly a pair of tarriours, or tiring irons, and serveth to no other purpose at all, but to hold men occupied all the day long about a new nothing to hang on their sleeves. Or they may well be compared to an intricate Labyrinth, or maskaring maze, from whence (when a man is once entered into them) he wots not which ways to wind himself forth, as may plainly appear unto such as carefully consider the same, and this in effect for the Pamphlets themselves. The spirit which may be supposed to indite those pamphlets, Deut. 13.1.2.3▪ Matth. 7.15.16▪ 1. joh. 4.1.3. should make wise men beware how they do rashly entertain them for truths, before they have sound tried the same with the touchstone of truth. This sacred trial being duly observed herein, it may greatly be feared, that the spirit inditing those pamphlets, jam. 3.17. will hardly be found to savour of that wisdom which is from above, which is pure, peaceable, gentle, easy to be entreated, full of mercy and good fruits, without grudging, without hypocrisy: jam. 3.15. but rather to taste of that wisdom which descendeth not from above, but is earthly, sensual, and devilish. 1. Cor. 2.11. And howsoever no man knoweth the secrets of man, save only the spirit of man which is in him, and therefore may judge nothing too rashly of man, 1. Cor. 4.5. Heb. 4.12.13. before the time: yet when the Lord himself is come, and hath lightened things which were hid in darkness, and made manifest the counsels of the heart to all men's eyes, then, I see no reason at all, but that (by the outgoings of the spirit) a man may as easily discern the nature of the spirit itself, Matth. 7.16.17 as judge of a tree by the fruits. And therefore, when we behold men carried headlong with self conceits, vaunting very proudly with the Anabaptists, and saying, Quod volumus, sanctum est: quod nolumus, id iniquum & iniustum. Whatsoever we will or affect, that same is holy; whatsoever we nile, or affect not, that same is unjust & unholy. Briefly, when we do hear M. Darel and his underhand favourits (in sundry places of their published pamphlets) to cry out and confess, that all the learned men in the land are of a contrary judgement to them, and yet notwithstanding, do proudly oppose themselves to all the learned men in the land, 1. Cor. 14.36. as though the word of truth came out only from them, or came only unto themselves: what should set them agog in such a glorious vaunt, but only a proud and insolent spirit? jude. 9.10. 3. joh. 10. Again, when we hear how these unruly spirits do nothing else in effect but rail upon men, revile their persons, yea, and even utterly disable the judgements of such and so reverend personages, as they themselves (in comparison of true learning in deed, of sound knowledge, and of all good gifts and graces of the spirit) are utterly unworthy to be named the seventh day after the meanest of those, whom they so deeply disable: what may we imagine should hale them headlong an end in such a disgracing course, but only some phrentike, some furious, or some carnal spirit? sith the holy spirit of truth hath told us for truth, 1. Cor. 3.3. that where there is nothing but envying, but strife and divisions, there the men themselves are yet carnal, and walk but as men. Again, when as their published pamphlets are pestered full of apparent contradictions, the one very cruelly giving a countercheck, and cutting the throat of the other, as hereafter appeareth: 1. King. 22.22. joh. 8.44. how may we justly imagine that any other than an erroneous and a lying spirit should be the primary inditor thereof: joh. 14.17. seeing the holy spirit of God, is the spirit of truth, evermore but one and the same, and leadeth men always into all soundness of truth and Religion. Again, when as they do nothing in effect, but accuse and slander throughout their several pamphlets they care not whom: Revel. 12.10. what draws them thereto, but a devilish satanical spirit? sith the Devil (you know) hath evermore been the accuser of our brethren. If they haply imagine, that those whom they accuse or slander, are but beasts and no brethren at all: we answer, that is much more than they are able to know, and we hold them no competent judges, concerning such cases especially as the Lord hath purposely reserved to his proper Consistory, Deut. 29.29. and appropriated wholly to his own judgement seat. Neither shall it suffice to say, that (howsoever they be thought to accuse, or to slander) they speak but the truth of every of them: because, if that were so indeed, yet they do it untruely, in as much as they do it only to reproach, and to slander the persons of men, and not to reform their supposed disorders. For, neither do they proceed therein by a judicial course, Exod. 20.16. neither yet are they judicially called to testify against them: and so, not only they break the ninth commandment, but (which more is) they do very dangerously scandalise the minds of so many in the land, as (being but ignorant before of those their falsely supposed crimes) are now (by their clamorous accusations) uncharitably drawn into an hard conceit against their persons. D. Doctrine, pag. 86. Whether this be not a devilish Satanical spirit, let M. Darel himself determine: who doth very confidently affirm, that so many as are given to cursing and lying, to speak evil of persons which are in authority, to railing, reviling, slandering, hatred, and such like, they are undoubtedly the children of the Devil, who himself was a liar, joh. 8.44. and a murderer from the beginning. Briefly, when we behold them throughout their whole pamphlets, not only to impugn her majesties high Commission concerning ecclesiastical persons and causes, but (which more is) by tongue, by pen, by practise, and such other apparent shows of undutiful subjects, to resist her highness authority, and (which is worst of all) even then to accomplish every of these, when they were by God forbidden, by her highness restrained, by due order of law convented, convicted, apprehended, imprisoned, by the sentence of justice definitively condemned for gross malefactors, adjudged to prison; and so consequently by God himself, by her excellent Majesty, by course of law, by all good conscience, and by the approved practice of all holy Martyrs, enjoined eftsoons to a dutiful silence: whence come these unruly proceedings I pray you, but from such a rebellious spirit, as neither for fear, Rom. 13.5. nor for conscience can be made to subject itself to God's sacred ordinance, but proudly resisteth the same, Rom. 13.2.3.4. and so procureth the sword of justice to be unsheathed against themselves, and to take vengeance on them, as unruly and turbulent spirits? Thus then, the truth of the premises, is very apparent you see, as well by the several pamphlets, as by the spirit itself, which may well be supposed to be the indighter thereof. And therefore we would to God (good christian Readers) you could suffer us a little in our foolishness: 2. Cor. 11.1.2.3.4. and in very deed you do suffer us. For, we are jealous over you with a godly jealousy, because we labour to prepare you for one husband, and to present you as a pure virgin to Christ. Howbeit, we fear, least as the Serpent beguiled Eva through his subtlety, so your minds should be corrupt from the simplicity that is in Christ. For, if these men do preach another jesus then him whom others have preached before, or, if you receive another spirit then that which you have received; either yet an other Gospel then that which was taught you before: you might well have admired their persons, approved their practices, and so desirously have entertained their factious pamphlets. Notwithstanding, when there are no such matters at all as you haply imagine, why have they so strongly bewitched your minds, Gal. 3.1. that you should not obey the truth, to whom jesus Christ hath been described in your sight, and among you crucified? They do ring in your ears, and would bear you in hand, that they only but display that authentical power of the Lord, which others do darken: as though all other save only themselves did daily obscure the glorious sceptre of Christ; and herein also (by the preposterous approbation of their underhand favourets) they have gotten a popular applause. But wherein will they not very fitly resemble Sulpitius, Plutarch. in Silla. a man fearfully confect in all kind of mischief? who having (by the voice of the vulgar sort) very peremptorily passed a Decree, that no Senator should borrow above two hundred Crowns at the most, was found at his death to owe thirty thousand himself. So surely, these men do seem with the vulgar sort to dislike that any should darken the glorious power of the Lord: whereas they themselves do obscure it the most of all others. For (howsoever they wholly pretend to uphold the kingdom of Christ) what do they else by those their jolly pretences, but cover themselves (as we say) with a wet sack? For, it will evidently appear by the following discourses, that none have more dangerously trampled down the dignity of Christ then themselves: and yet (as if the Crow had engendered the Swan) these men forsooth, they will seem now to build up the dignity they destroyed before. Perhaps thou wilt say or surmise at the least, that we ourselves (by omitting, and taking what part of their pamphlets might make most for our own purpose) have therein even purposely maimed their writings, and foiled the very force of their cause. Our answer is this, we have carefully quoted the page itself, from whence we do draw our several collections: and therefore, let the learned determine, whether we have any where abstracted their pamphlets besides their purposed scope, or have otherwise pretermitted any thing material, which might but (in show) either manage or further their cause: and God forbid, but that we should very willingly acknowledge and redress the offered wrong. In deed, we have purposely pretermitted many impertinent vagaries, extravagant speeches, idle excursions, needles dilatations, frivolous amplifications, and humorous illustrations, which (like unto ugly botches, and swelling tumors) do filthily disfigure the body itself, and are nothing material, but merely superfluous, because the very groundwork itself whereon they seem to be builded, is oversandie or weak to support such a cumbersome frame: very confidently concluding withal, that for us to answer their nothing, with something, would be (in the judgement of the learned) a labour worth nothing. For, what do they (by such their clamorous outcries) but deal with their ignorant Readers, as the foolish huntsman deals with his hounds, who by his crying so, ho, before the game itself be on foot, or, first found at the least: do but set the unskilful hounds at an idle gaze. Our Antagonists in deed, they do keep a clamorous coil against the impugning of any their pestilent practices, and tells i● in the ears of all the world, that (do the adversaries what they are able) their wisdom forsooth, Math. 11.19. it must and shall be justified of all her children: as though they thought it but an easy matter to break an Eel with their knee, or to build up the roof without a foundation. Howbeit, they have herein very earnestly solicited sundry of our honourable judges and Magistrates, and presumed to prescribe them their several courses, concerning any their judicial proceedings against their persons: forgetting belike that they who take in hand to limit authority, are like unto such as seek to stay the course of the Sun. They should rather acknowledge with Plutarch, that it is unfitting for him who falleth, to lift up: who knoweth nothing, to teach: who is disordered, to order: who is unruly, to rule: or, who cannot himself obey, to command obedience to others. It had been much better for them to have truly learned their duty to God and their Prince, before they had so proudly presumed to pester the Church with such undutiful and disordered Pamphlets. Howbeit, because they have published abroad such perilous points without any respect of Prince's authority, or due regard of the Church's peace: it shall not be amiss to tell to their faces, that they have therefore justly deserved the self-same recompense, which Alexander Severus gave to his friend Vetronius Turmius: namely, ut fumo pereant, qui fumum vendunt, that they perish with smoke, who sell forth smoke. For what other thing else do they set forth to sale, but such fuming smoke, as is ready to break forth into dangerous fiery flames? Beware therefore good christian Reader, that thou increase not the fire already kindled, by blowing a popular applause into the wide open ears of any those turbulent spirits. Be not too credulous or rash in entertaining their Books as the approved oracles of Apollo Pythius at Delphos. Seneca. 1. Thes. 5.21.22.23.24. Know this for a certain, that every light belief is none other thing else but a foolish document. Therefore, try all things, and keep that which is good: abstain from all appearance of evil. Now the very God of peace sanctify you throughout; and we pray God that your whole spirit, and soul and body may be kept blameless unto the coming of our Lord jesus Christ. Faithful is he which calleth you, who also will do it: Amen. Rom. 15.30.31. And now brethren, we beseech you for our Lord jesus Christ's sake, and for the love of the spirit, that you would strive together with us, by prayers to God for us: that we may be delivered from them which are disobedient in judea, Isa. 9.6. Rom. 15.33. and, that our service which we have to do at jerusalem may be acceptable among the Saints of God. Thus the God of peace be with you all, Amen. Your loving brethren assuredly in the Lord, and the Lord his unworthiest on earth, JOHN DEACON. JOHN WALKER. A summary survey of Master Darel his absurd and unsound positions. 1 POssessions are only to be judged by the Scriptures. Doctrine pag. 5. 2 It is impossible for Satan (being without man) to have the whole rule and disposition of the body. Doct. pag. 2. 3 The demoniacs, in their fits are deprived of all their senses external, and internal. Doctrine. pag. 10. 4 A direction left to the Church, to discern of possessions for ever. Doct. pag. 19 5 A medicine left for the curing of possessions. Doct. p. 6 Satan is sooner cast forth being essentially within a man: then when he but vexeth him, by some outward operation. Doct. 26. 7 Satan (by his operation) caused something to be felt, and to appear in some visible form or shape. Doct. pag. 37. 1 Satan repossessing a man, may (notwithstanding that in Luke 11. of taking 7. other worse than himself, and dwelling there) be cured by fasting and prayer. Doct. pag. 37. 9 One place of Scripture may have two senses, the one Spiritual, the other Literal. Doct. pag. 39 10 Fasting, a more effectual exercise then Prayer. Doct. 43. 11 Difference concerning the nature of Devils. Doct. 49. 12 The Apostles Faith (being a miraculous Faith) could not possibly fail: for it was given without means, and hath no means ordained for the increase thereof. Doct. 47. 13 The Apostles could not possibly err in doctrine, or judgement: much less could their Faith fail about a Miracle, sith they were shortly after to receive the holy Ghost. Doctrine pag. 49. 14 Prayer and fasting an ordinance of Christ, though no such ordinance may be proved by Scripture. Doct. pag. 54. 15 Many, yea infinite things are decreed in the secret and eternal counsel of God, and known to be so of men: which are not set down in his revealed will, and yet are the ordinances of God, and so to be taken. Doctr. 54. Detect. 42. 16 The means which God himself hath appointed to some certain end: doth not always prosper thereunto, as the word preached, meats, husbandry, etc. Doctr. 58. 17 That is no miracle, which is effected by any one means, ordained to that end. Doctr. pag. 60. 18 The outward things or actions which sometimes were used in working of miracles were not used as means, but as signs: when, and according as the Apostles perceived them profitable for man. pag. 61. 19 If any heretofore have used Prayer in working of miracles, they have not used it as a means leading thereto: but used the same as a sign or document. pag. 63. 20 Prayer and fasting is the only means to remove any judgement from us. Doctrine pag. 66. 21 Gods providence denied, in saying that Satan can enter into a man at his pleasure: so the party but give his consent. pag. 80. 22 To entreat Christ to cast out a Devil, is mirandum: but not miraculum. Apolog. pag. 33. Detection. pag. 8. 23 Reprobates may now cast out Devils, Doctr. pag. 106. 24 Where the proper sign of a thing is: there is also for certain, the thing signified. Detection pag. 50. 25 Physic, and such like peculiar ordinances, are not mentioned at all in the Scriptures. Doctrine pag. 54. 26 Devils do earnestly desire, to be essentially inherent in the possessed man's body. Doctrine pag. 2. 27 Master Darell avoucheth a Ubiquity in Devils: namely, that at one instant, they are without, and within a man. Detection pag. 103.110. Behold gentle Reader, we have here given thee an inkling (as it were by the way) concerning the supposed soundness of Master Darell his subsequent Doctrine, of the essential possessions and dispossessions of Spirits and Devils: his published Pamphlets being every of them universally pestered with these, and sundry other absurd and unsound Positions, as will plainly appear in their orderly examinations. Now then, as by having the just length of the one arm of a man, thou mayst very nearly guess at the just length also of the other: so surely (having felt by these few a shrewd savour of palpable absurdities) thou mayst very shrewdly imagine what the whole Discourse is likely to be, the same being builded (as thou seest) upon such fickle and sandy foundations, as are utterly unable to support the unwieldy frame of so tottering a work. Moreover, in that very many of these his Positions are directly opposite to the infallible truth of the sacred Scriptures: it doth minister unto thee a notable watchword, and exact at thy hands a circumspect consideration, concerning the entertainment of any thing contained in his Books. For do tell me I pray thee, whether it be any ways possible, that such palpable untruths should possibly proceed from that Spirit of truth, joh. 16.13. which leadeth the servants of God into all soundness of truth? The Lord give thee an understanding heart to know, Phil. 1.10. and a discerning Spirit to determine rightly of the things that differ, and to hold fast whatsoever is good to thy own everlasting comfort in jesus Christ. So be it. A brief Catalogue of Master Darel his apparent contradictions. 1IN his doctrine, pag. 29. he saith to be possessed of a devil, is as ordinary a disease as blindness, deafness, and such like: but ibidem pag. 67. he makes both it and the cure an extraordinary work, calling for an extraordinary use. And ibidem pag. 79. a disease supernatural, and medicine supernatural. And ibidem. pag. 103. a rare and extraordinary work of God. And ibidem pag. 105. the casting out of the devil at Nottingham, is made the same with Christ's miraculous work, and above some other miraculous actions. Also detection pag. 41. supernatural means, supernatural disease. And pag. 58. prayer is as ordinary a means as other medicines. And pag. 59 prayer and fasting an ordinary means. 2 In his detection pag. 54. signs of dispossession not necessary: but pag. 57, as also doctrine, pag. 36. they are absolutely necessary for sundry reasons: and a direction left in the word for discerning the same signs. 3 In his doctrine pag. 39 no ejection of Satan in the papacy: yet pag. 70. a true deliverance in the papacy granted, and that by their humiliation. 4 In pag. 39 he avoucheth a voluntary departure of devils: but pag. 77. the devil (he saith) must be enticed out. 5 In his doctrine pag. 12.41.81. he saith the Demoniakes receive no hurt at all by any their torments, and pag. 13. he rendereth a reason why: but pag. 36. he saith Darling was so sore hurt, as for thirteen weeks after he was lame, and had no use of his legs. 6 In his doctrine, pag. 40. he saith that devils are now cast forth by Christ his own absolute authority, and pag. 41. by his absolute & supreme authority: but in pag. 55. he saith that this supernatural disease is cured by the supernatural medicine applied thereto, as a natural medicine is applied to a natural disease. 7 In his doctrine pag. 41. he maketh fasting and prayer a warranted ordinance for the expelling of devils by the words of Christ, in Matth. 17.21. and in Mar. 9.29. but in his detection, pag. 41. we read not (saith he) of the first ordaining of any such means. 8 In examining the words of Math. 17.21. and Mar. 9.29. he saith the same words were spoken to the Apostles and Disciples, as appeareth in his doctrine, pag. 41.42.50. but pag. 43.44.45.46.47.48.49. he flatly opposeth himself to that exposition: and invents many reasons why that speech of Christ should not be appropriated to them of that age: but all this in his detection, pag. 43. he doth plainly confute in this sort. Christ speaks not (saith he) of the future but of the present time, saying thus: this kind (goeth) not out, but this kind (shall) go out, etc. 9 In his doctrine, pag. 42. he maketh sole prayer the only means that ever was or shall be for casting out devils: but pag. 43 he makes fasting the more effectual means, and in pag. 79. the more sovereign means. 10 In his doctrine, pag, 43, he saith, that by prayer alone, and betimes in the day, even strait after dinner, and without any fasting at all, were sundry Devils cast out from K. Wright: but in his detection, pag. 46. he makes it a difficult matter to drive out a devil by prayer alone, or by prayer and fasting together. 11 In laying down the scope of the text, Matth. 17.21. he noteth two impediments why the Apostles could not drive forth the devil; namely their incredulity, and the nature of the spirit: but pag. 46. he saith that the Apostles then (by virtue of their miraculous faith) could do any thing, and therefore cast out a devil of any kind whatsoever, which he further confirmeth, pag. 47. 12 In his doctrine, pag. 47. he saith that the Disciples by virtue of their so large a Commission, could cast out a devil of any kind: but pag. 50. in the second part of that his division, he saith that the child was possessed with one of the worst kind of spirits, and that thence it came that the Disciples could not cast them out. 13 In his doctrine, pag. 54. he saith, that prayer and fasting being used aright, will certainly prosper, either to the removing or sanctifying of the judgement: but pag. 59 he saith there is no assurance to prevail. 14 In his doctrine, pag. 52. he maketh Abraham's prayer the sole means of conception, and procreation of children: but pag. 60. another means is found, and the same also appointed of God for that purpose, or else the conception by sole prayer alone, would prove a miracle. 15 In his doctrine, pag. 60. and 73. he saith that miracles are undoubtedly ceased: but pag. 63. he saith there is no determination of miracles in the word. 16 In his doctrine, pag. 59 he saith it is plain, that prayer, or prayer with fasting may be an ordinary means appointed of God to drive out devils, and yet (being used) not prosper to that self same end: but page the same, he saith that if any should affirm that prayer and fasting are not of that efficacy, to cure any Demoniake without exception, it were an impious affirmation. 17 In his doctrine, pag. 69. he saith. In as much as our Church hath this power to cast out a devil, it convinceth the papists, touching the power they only brag of for casting out devils: but pag. 74. he saith, the papists have no more cause to brag of that power, than the Rogue hath to boast of the hole in his ear. 18 In his doctrine, pag. 63. he saith, there is no determination of miracles in the word: but pag. 74.75. that it is now the sole and undoubted badge of Antichrist to work miracles. 19 In his doctrine, pag. 74.75. he saith that the Papists may work true miracles: but pag. 76. he saith that spirits are never cast forth by papists, but of themselves go willingly out: which if it be so, then there is no miracle wrought. 20 In his doctrine, (in many places) he saith that God hath left but one ordinary means for expelling devils, which is prayer and fasting: but pag. 79. he makes two distinct means; the first is the supernatural medicine of prayer alone: the second he calls another of the same kind, but yet more sovereign, namely fasting and prayer. 21 In his Doctrine, pag. 11. and in his Detection, pag. 100 and pag. 107. he labours to prove that the parties in deed, were truly possessed, and dispossessed, and that undoubtedly Satan did vex them. But in his Doctrine page 81: he saith, that Satan is so cunning, as he can cause things to be in appearance, which are not at all. 22 In his Doctrine, pag. 5.16.25. and 29. he saith, that possessions are only to be judged by the Scriptures, and that therein, there is a direction left by the Lord, for the discerning of them. But in his Detection, pag. 34. he saith that Christ did not ordain any such means, for than we should have it in the Scriptures; and such an ordinance there, I dare be bold to say we have none. 23 In his Detection, pag. 163. he saith, fire hath power to burn: but in the same pag. that fire hath no power to burn. 24 In his Doctrine pag. 2. he saith, that it suiteth altogether with Satan's nature, to be filthy and wicked in speech: but in his Detection pag. 175. he saith, that it suiteth as well with his nature, to use good and holy speeches. 25 In his Doctrine, pag. 89. he saith, that the Lord (in these days) doth send Devils into men for these special ends, Namely, first, Luk. 16. 3●▪ to confound Atheists: secondly to reform some. But (in the same page) he allegeth such a Scripture as showeth evidently that no such thing can be possibly effected: which causeth him to say, there is little hope, that any of the aforesaid ends should thereby be effected. Yet (opposing himself to the word) he useth many idle speeches about that matter, and brabbles much for the accomplishment of those ends thereby. 26 In his Doctrine, pag. 37. he saith, the Spirits were seen and felt of the parties in some visible forms or shapes. But pag. 9.9. he saith, they could not possibly be seen, or felt, being invisible creatures: only they were beheld in their operations and effects. 27 In his Doctrine (in many places) he makes it a most necessary work which was done upon those his pretended Demoniakes. But pag. 102. he saith it was such a work, as neither any part of truth needeth nor yet man, in regard of his weakness: but in the words following, he would pin many necessary uses upon it, namely, confirmation of the strong, persuasion of the weak, etc. 28 In his Detection, pag. 102. he doubts not, but summers may be recovered. But in his Narration of the Lancashire demoniacs, pag. 13. he gives a definitive sentence, that he, and two others, shall never be cured, quoting for proof, Luke 11.26. 29 In his Doctrine, pag. 60. he saith. It is no miracle that is done by means. But pag. 63. he saith, that God can, and often doth bring most mighty things to pass, by small, and weak means. 30 In in his doctrine, pag. 10. The demoniacs in their fits, are deprived of all their senses external and internal: but pag. 11. they seem only to be so, and therefore are said to be so. 31 In his doctrine, pag. 47. he saith that the Apostles faith failed not: but pag. 48. he saith their faith failed at this time when Christ spoke to them, and in this very work. 32 In his doctrine, pag. 38. he saith that these words (going out and entering in) are never used in the spiritual sense: but (in the same place) he saith they are often and usually taken in the literal sense: howbeit in his Detection, pag. 58. he saith those words are only but Metaphors. 33 In his doctrine, pag. 50. he saith that the Disciples could not drive forth the devil from the child by that their miraculous faith: but pag. 47. and in his Detection, pag. 24. he saith they could, and that one ejected so is much more admirable, then that which is done by prayer. 34 In his doctrine, pag. 59 he saith, that neither the whole Church, nor any member thereof (in using the means) can have assurance to prevail: but (in the same page) he saith, the assurance is or may be great in such a case. 35 In his doctrine, pag. 66. he maketh fasting and prayer the only ordinary means to cast out devils: but (in the same page) he saith, that Satan was so cast out of Darling and the rest, as Christ himself did cast him out, namely by the finger of God: which manner of working he adviseth to distinguish from all other manner of casting out devils, as appeareth pa. 55. 36 In his detection, pag. 49. he saith, that faith temporary, and historical, are of sufficient force to cast out devils: but in his doctrine, pag. 93. where he expresseth what he means by fasting, he requireth such fruits of faith to be joined with fasting, as cannot possibly proceed from these his two former kinds of faith. 37 In his doctrine (every where) he saith that prayer is the Churches ordinary means to drive out devils: but in his detection, pag. 6. he saith, to entreat Christ to cast out a devil is mirandum. 38 In his doctrine, pag. 45. he saith that Peter and Paul, they needed not to have prayed before their working of miracles, their faith being strong: but pag. 45. he saith they did so pray, either to increase their faith or to some other good end. 39 In his doctrine, pag. 46. he concludes directly against his own Analysing and expounding of that scripture, which was put down, pag. 42. Also he sets Matth. 17 21. and Luk. 9.1. together fast by the ears. Again, he allegeth Act. 19.12. Luk. 9.1. and Matth. 10.1. directly crossing his own exposition, concerning Math. 17.21. 40 In his Doctrine, pag. 30. he calls all men to the Law and to the testimony. But pag. 54. and in his Detection, pag. 42. he stands for the defence of secret, and unrevealed ordinances. 41 In his Doctrine (every where) and in his Detection, pag. 23. he saith that those are no miracles which are done by the ordinary means of fasting and prayer. But in his Detection. pag. 49. he allegeth Math. 7.22. to prove that there were others besides the Apostles, who cast out Devils: which place of Matthew telleth us expressly, tha● the men spoken of there, did work miracles. 42 In his 1. Narration, pag. 10. and in his Doctrine, pag. 6. he saith, there is no determination for the ceasing of miracles in all the Scriptures: but in his Doctrine, pag. 63. & 73. he saith that the gift of working miracles continued in the Church but a time. And in his Detection, pag. 23. and 25. he saith, that before Tertullian, Cyprian, and those Father's times, the working of miracles was undoubtedly ceased. 43 In his Doctrine, pag. 42. he calleth fasting and prayer a secret ordinance. But pag. 44. he makes it an express ordinance and a means expressly and by name spoken of by Christ. 44 In his Doctrine, pag. 42. he putteth down two impediments why the Apostle could not cast forth the Devil from the Child. But pag. 44. he saith, that, that text can no further be understood of the Apostles, then only to signify unto them, the nature of that spirit: whence partly it came to pass, that they could not cast him out. 45 In his doctrine, pag. 44. he saith that Stapleton doth not appropriate the text in Mat. 17.21. to the Apostles of Christ: but pag. 45. he saith, that Thyreus and Stapleton both do understand that text of the Apostles themselves, who (notwithstanding their miraculous faith) should also have prayed. 46 In his doctrine, pag. 42.49.50. he so understandeth these words of Christ (this kind goeth not forth) as if they should contain in them an exception of the particular, from out of the general: but pag. 46. he saith that he taketh that sense to be very unsound, and contrary to the meaning of Christ. 47 In his doctrine, pag. 49. he distinguisheth devils by their sundry sorts, degrees, or orders: but pag. 51. he distinguisheth them by their only natural qualities: as malice, cruelty, etc. 48 In his doctrine, pag. 59 he saith God is at liberty, and not tied to means: but pag. 61. he tieth him fast to means; telling us that if God hath appointed a thing to come to pass by this or that means, than the means must be used, or else that thing will never come to pass. 49 In his doctrine pag. 2. he saith, it is absurd to affirm that the devil (being without a man) can dispose of the whole or ante part of man's body: but detection, pag. 110. he saith that the devil (in all probability) did use summers his tongue; notwithstanding he was essentially and sensibly playing boe peep under the coverled. 50 In his detection, pag. 111. he saith he would be ashamed to avouch, that the devil would never give summers over, until he had repossessed him: but in his doctrine, pag. 102. he confidently affirmeth, that though summers should (in deed) be dispossessed by the appointed means: yet would the devil labour very earnestly to re-enter, and never give over till he had repossessed him, which also (he saith) he hath. These and sundry such other apparent contradictions so universally scattered in every of M. Darel his pamphlets: they may give the sound hearted Readers some precedent taste of that subsequent soundness, which they are likely to find throughout the whole building. Math. 7.26.27 For even as when the foundation itself is sandy and sliding, the whole frame that is founded thereon, must necessarily become but a reeling and tottering Tower, and lie hourly subject to a desperate downfall: so surely when the groundsels, the studs, the raising pieces, the iovystes, the tracings, and all the rest of the timber belonging thereto, are at such an apparent odds in every of their Geometrical proportions, the workmanship whatsoever (when it is brought to the best) it will seem but a hungerly hotch potch, and the whole frame itself can never be firm, howsoever M Darel or any his favourits may other ways hug the same in their arms as the Ape doth her brood, till she hath utterly bereft them all of their lives. The consideration hereof may make the considerate Readers to conceive thus of the matter and say. If these men's several writings be apparently found at such deadly debate in themselves: how is it possible they should continue or hold any conformable concord with the approved writings of others. Moreover, it may please the good Reader to remember withal, that such absurd positions and so many apparent contradictions, they cannot possibly proceed from that spirit of truth, john 16.13. which leadeth into all soundness of truth and religion: and that therefore they have in them no force at all to fight for the Lord, job. 13.9. who needeth not the lies of mortal men. Briefly, this we ourselves do certainly know, & all men (more especially the judicial sort) they plainly perceive, that howsoever those their pretended essential possessions and dispossessions of devils may haply accord with the truth of the Scriptures: yet these their published Pamphlets, they will never be able to make good the supposed truths which themselves do pretend: and that therefore they must of necessity be forced to begin a new ground, or to give over their cause. The Lord by his spirit direct us only unto that which tends to the glory of his great name, the present good of his Church, and our own everlasting comforts in jesus Christ. So be it: even so Lord jesu. Amen. The several Arguments handled at large in the subsequent Dialogues, concerning our second encounter. The first Dialogue. Pag. 1. The Argument. 1 whether Master Darel his second encounter (containing an hodge-podge of things confusedly shuffled together) hath found a better success, concerning the pretended essential possession of Spirits and Devils; then any the precedent particulars propounded at large in our former Dialogues. The second Dialogue. Pag. 81. The Argument. 2 whether this fresh encounter (containing an hodge-podge of matters confusedly shuffled together) hath found a better success, concerning the pretended dispossession of Devils by prayer and fasting, than any of the precedent particulars propounded at large in those our former discourses. The third Dialogue. Pag. 197. The Argument. 3 THe holy and right uses, which the Church and Children of God are to make of this Doctrine, concerning the final determination of possessions and disposessions of spirits and devils. A SUMMARIE ANSWER TO ALL THE MATERIAL POINTS in any of Master DAREL his books. The first Dialogue. THE ARGUMENT. Whether Master Darel his second encounter (containing an hodge-podge of things confusedly shuffled together) hath found a better success, concerning the pretended essential possession of Spirits and Devils: then any the precedent particulars, propounded at large in our former Dialogues? The speakers names. PHILOLOGUS. LYCANTHROPUS. PNEUMATOMACHUS. PHYSIOLOGUS. ORTHODOXUS. EXORCISTS. Orthodoxus. Exorcists? Having very lately received your late-spread factious Pamphlets, as also your Championlike challenge, concerning your old inveterate opinions, about the essential possessions of Spirits, and Devils: I understand by Master Physiologus, and the rest of our company, that (according to your own appointment for time and place) you are now come purposely over unto us, to manage your challenge. Surely (howsoever your main forces may happily be feeble) there is no want (I perceive) of a valorous mind. Vt desint vires, tamen est laudanda voluntas. Well sir, you are welcome unto us. And therefore, what say you man? Do you feel yourself no less ready, than willing: to adventure the combat afresh? Exorcists. Yea sir, I am very willing, and ready at all assays: and, do purpose, very valiantly to hold out the encounter, or lie fast by the heels. But what say you first to those my three late published treatises: which you so scornfully brand with the odious title of factious Pamphlets? Orthodoxus. Or ever I come to open my mouth concerning any your own matters, I must first of all, be very importunate upon the rest of our company, that they would (in no wise) interrupt our talk, for protracting the time: but only attend with silence, and become indifferent judges, concerning the scope of our conference. Unless happily, it may please Master Physiologus (for better ease unto me, and more delight to yourselves) to interlace now and then, some such Philosophical points, as may (in any sort) tend to the further manifestation of the main purpose in hand. Lycanthropus. We like very well of, and do willingly submit to your motion: proceed therefore in your matters, as the Lord (in mercy) shall direct your minds. Orthodoxus. Content. Come on therefore Exorcists: what say you now, to the essential possession of Spirits and Devils? Exorcists. Sir, be you sure, you must find me no Changeling, concerning that so weighty a matter. But first show me (I beseech you) how you may possibly make good the intolerable disgrace which you have primarily imposed upon those my fruitful labours: which it pleaseth your own self, to term but factious Pamphlets. Orthodoxus. Why man? It hath been ever my ordinary manner of dealing (you know) to call a spade, a spade: and therefore, you must pardon my plainness herein. Howbeit, be patient I pray you: we will never fall forth for naming the Child. And therefore (pretermitting the term of factious Pamphlets) those your three last published treatises (sith forsooth, you will needs have them entitled so) they are, either such as concern only but matters of fact: or, such as concern matters of fact and Doctrine together. Your treatises, concerning only but matters of fact, namely, your Trial, and Detection: I do purpose, at no hand to intermeddle withal. Both, because you your own self have purposely singled forth from the rest, your proper Antagonists, whom you proudly entitle, the two English inquisitors, Samuel Harsnet (I mean) and his Master, whom also (in the very heat of your pride) you have (by a Hysteron Proteron) preposterously put down in your Pamphlet: and, for that I also myself, have no authentical Commission to inquire after, much less, to determine such factious proceedings. For which special respects, I do purposely put over the trying forth of your Trial, as also, the orderly deciding of that your Detection: to such Ecclesiastical Commissioners, as her excellent Majesty hath authentically subordinate under her Highness, for the orderly finding forth of all those unorderly, and gross malefactors, which do indirectly withstand, or impugn the same. Exorcists. Well; what say you then to the other of my treatises? Orthodoxus. You shall understand anon, my censure concerning the same. In the mean time, howsoever (for the former considerations) I do utterly refuse to meddle with those two forenamed Pamphlets, being merely but matters of fact: yet must I bicker with you a blow or two, concerning the several Epistles prefixed to both. See Darels trial, in the Epist● to Sir john Popham, pag. 4. sect. 1. Item. pag. 6. For, beside that they are (in some places) absurd and senseless: do labour throughout, upon a pitiful begging of the cause of Possession, and Dispossession: are branded with Grosthead his corrections, by matching (in your Apocryphal text) that your pretended miracle, with the true miracles of Christ, but yet making the same (in your marginal note) no miracle at all: besides (I say) that they all keep only a circular motion: are full fraught with idle excursions: with roving fantasies: with extravagant speeches: are thirteen times pestered with an idle traducing tautology: are stored with fearful disloyal titles, and terms of disgrace: with vaunting challenges: virulent railings: and bitter exclamations: I must necessarily admonish you Readers of some particulars in either of both: and therewithal, must advise them, to beware they do not, either too rashly approve of your spirit, or, too inconsiderately affect your Cabalistical conceits. See Darels Trial in the Epistle. Ibidem. pag. 7. For first, in one of the Epistles, you apparently discover to all the world, your gross, and intolerable pride, by indighting, arraigning, adjudging, and condemning of Passhur and the Prelates (as it please you to term them) of the unpardonable sin against the holy Ghost. Labouring the Lord Chief justice withal, not only to recover himself with speed, from that forenamed fearful sin, whereunto (it seems by the purport of your speech) you do greatly fear he is fearfully falling: but also, to practise a fresh, such a platform of justice, as yourself doth more deliberately portraiture to him, for those his judicial proceedings more especially concerning your special matters. Namely, that he do forthwith reverse the precedent judgement which passed against you: and admit you a new plea, to proceed in a fresh, and the same (at your pleasure) to prosecute eftsoons before the judgement seat. Which motion of yours being freely admitted, and the same once made but a mere matter of course: tell me, what one definitive sentence against malefactors, must at any time stand currently sound, without the speedy reversing of some at the least. For if offenders may once have free passage to such a proceeding: they can very subtlelie suggest, and are cunning enough to pretend many colourable pretences, and probable presumptions for the timely annihilating, See Darels Detection, in the Epistle. pag. 1. Item, Detection, pag. 204. Item in the same Epistle pag. 2. Item pag. 3. and for making a plain nullity in any definitive sentence against themselves whatsoever. Again, in the very title itself, as also, in the Epistle before your detection, you do to too dangerously detect, a very undutiful and disloyal heart to her Majesty, by branding her majesties judicial proceedings against you, with the treacherous title of a sinful, shameful, lying, and ridiculous discourse: terming the dealers against you, no better than English inquisitors: such as bewitch her majesties people with their crooked conveyances: Item pag. 7. Instruments of Satan: Impudent and shameless discoursers: the publishers of shameless and malicious invectives: A base kind credit, that 〈◊〉 not otherwise gotten: tha● discrediting ●hers. Item. pag. 8 yea, such, and so mighty adversaries, as you must necessarily crack and diminish their credits, yea, take all credit quite from them, by detecting their filthiness, especially, the Discoursers: that so (by making his name to rot, and to stink) you may gain among men, the more credit to your silly poor languishing cause. With these and infinite other like unchristian courses, undutiful terms, and inhuman proceedings, are those your two Epistles pestered full: what say you Exorcists unto them? Exorcists. I am so far off from forethinking the same: as I could heartily wish, they were doubled and trebled upon their pates. Orthodoxus. Fie, fie for shame: these your undutiful and disloyal revilings of men endowed with her majesties lawful authority, do even make the very ears of all men to tingle. 1. Sam. 3. 1● Surely, howsoever we ourselves (in our former conferences) were in very great hope of your happy conversion: yet now (the natural corruption of your proud and intemperate spirit, so deeply discovers itself) all good men, stand greatly in doubt of doing you good, by any their holy endeavours. But tell me I beseech you, what spirit you are of? Tell me from whence you received so large a Commission, as that you dare (by virtue thereof) thus insolently inthronize yourself into the sacred throne of the eternal God: for the arraigning, adjudging, and condemning of consciences? What privilege have you thus proudly to pull down from the seat of justice, such approved Magistrates as her Majesty hath authentically placed therein: and then so proudly skip up into their places yourself, by countermaunding, annihilating, and reversing definitive sentences, yea and (which more is) by advising, disposing, and determining (at your pleasure) quite contrary courses, for judicial proceedings? Where is your warrant, so unreverently to rail upon, revile, and speak evil of any in authority? We know very well, who hath given us straightly in charge, Exod. 22.28. Act. 23.3. not to curse or revile the rulers of the people: but we understand not as yet, where, or from whence yourself should possibly procure such a plenary power, Plenariam potestatem. to countermand or control that former charge of the Lord. You take much more upon you herein, then ever did jehoshuah the high Priest, Zach. 3.1.2. Jude 8.9. or Michael the Archangeli, when they strove with the Devil: for, they durst never give railing sentence to him, but only said thus, The Lord reprove thee O Satan, even the Lord that hath chosen jerusalem, reprove and rebuke thee. Whereas yourself (in most disloyal and undutiful manner) do offer a most despiteful disgrace to public government: and, do very seditiously deprave and speak evil of persons in public authority, as though your tongue were your own, See D. Doctrine among the use, pag. 86. he calleth such as rail upon men in authorit●e, the devils children. to prate what pleaseth yourself. But tell me good Exorcists, do these the outrageous outgoings of your unruly affections: proceed from the spirit of God, or the Devil? Exorcists. I reverence the authority itself; and do only oppose my speech to shameless, and graceless men in authority. Orthodoxus. Rom. 14.4. Whatsoever you imagine the men to be, the best is, they do stand, or fall to their Lord: and therefore there is no cause they should greatly fear the boisterous thumps of any your Cannon-like thunder cracks, all the while the greatest matter of your charge, 1. King. 18.20. 2. Chro. 32.10. Isa. 36.4. is but wind and paper. For it is an undoubted truth I assure you, that as these Rabshakeian revilings, and railings against the persons of men, do bewray to the world the badness of your cause, and primarily proceed from the very circumference itself of your circular conceits: so are they all equally and proportionably directed to one and the self same period, viz. ad vertiginem cerebri, I mean, to the giddi-braines disease▪ or the turne-about sickness. Jude 10. But be it the men were fully so bad as you bear us in hand: we hope you will never hold them to be half so bad as the Devil: and yet the Devil, receiving (notwithstanding his badness) a Commission from God to afflict the Church; jehoshuah and Michael, they durst not (as we told you before) give railing sentence against the Devil: Jude 3. for fear of being found thereby, to rail against God himself, whose Executioner or hangman he was. You are wise enough to make the application yourself. Psal. 35.13. Act. 7.60. Luk. 23.34. Luk. 23.40. Besides all this, we have the example of David, of Stephen, of our Saviour himself, of all the holy Martyrs of God, yea, and of the saved thief on the Cross, who all prayed for their persecutors pursuing their deaths: but we have no one precedent of any that ever reviled or railed on the persons of men, save only that of cursed Shimei, 2. Sam. 16. ● Isa. 37.23. Luk. 23.39. of railing Rabshakeh, and of the damned thief on the Cross, whose number (we hope) you will never increase, by seconding such their unchristian courses yourself. Eccles. 10. For, if he who curseth the Ruler, but only in the secret and hidden thought of his heart, standeth daily in fear lest the fowls of heaven do carry the sound, and that which hath wings discover the matter: surely, you that eftsoons do so outrageously ring forth your virulent revilings, and railing terms against persons in public authority, how should not you stand daily in dread of a much more desperate downfall? Howbeit, that we may the better beat back the very uttermost ebb of those raging waves wherewith you foam forth at unwares, Jude 13. your filthy shame, and the more forcibly cause them recoil to the infectious Channel itself, Matth. 15. 1● Luk. 6.45. of that your imbred corruption, from whence they first floated amain with so furious a stream: it shall not be amiss to admonish your Reader of two cunning sleights of Legerdemain, practised by yourself throughout your Pamphlets. The first is this, namely; whatsoever is material in Master Harsnets' Discovery; and maketh directly against, either the matter itself, or the manner of your practice: that you do closely, and slielie overslip, not heaving thereat with the weight of one finger. Exorcists. Put down but one instance, if possibly you are able: of any such cunning omission of matters material. Orthodoxus. I will. S. Harsnet his Discovery in the Epistle▪ pag. 8.9. First therefore, whereas M. Harsnet (in that his Epistle before the Discovery) hath apparently discovered, and dashed to nothing, your fond and ridiculous distinction of mirandum, and miraculum, by the only quoting of some certain places of Scripture, wherein wonders and miracles are flatly confounded, as terms proceeding from one and the self same root, and, wherein also those two words themselves (or some other equivalent with them) are indifferently used the one for the other: this Distinction of yours (being the very Atlas itself, that supports the whole frame of those your Cabalistical conceits concerning the pretended possessions and dispossessions of Devils) is a matter (you see) very great and material: and therefore by consequence, it craveth your whole cunning and skill in confirming the same. Howbeit, this new found Distinction of yours (for any thing hitherto heard) it finds at your hands, a succourless shelter: neither are those his quotations any otherways answered, then by laying your hand on your mouth. Again, See S. Harsnets' Discovery, li. 1. cap. 5. pag. 28. and 29. A point very material, unanswered. wheresoever Master Harsnet (in any one place throughout his Discovery) layeth down directly against you, an accusation concerning summers his counterfeiting, and then mannageth his said accusation, first, by the testimony of summers himself, than next, by your own answer unto it, and lastly, by the several Depositions of several Deponents: the which (as all wise men avouch) is a very orderly, direct, and material proceeding, and therefore (for clearing your cause) it behooves you to show your cunningest skill against such a course, and your uttermost force to weaken the same. Howbeit, such his material proceedings, is (for the most part, by whole Chapters together) pretermitted with silence: unless now and then, you catch at some odd quips, or terms of disgrace (for fear of being thought to say nothing at all) and those you do hotelie and fiercely pursue. Dealing therein, not unlike to the daintie-fed Dog, who having eftsoons the proffer of a good morsel of meat, let's fall the same: and very eagerly skippeth at, and followeth a fly. And by this your cunning manner of dealing, you would make your silly poor Readers believe, that (in any material point) you have directly Detected Master Harsnets' Discovery: whereas (in the opinion of all the learned) you have rather indirectly Discovered a very dangerous Detection of some supposed fraudulent dealing. And this in effect, for your first cunning sleight. Exorcists. Well sir, and what is the other? Orthodoxus. Your other cunning sleight to cover your Legerdemain, is this. Namely, when any material point, is (by M. Harsnet) propounded from summers his mouth, See D. Detection. Epistle to the Reader. p 4. ra●. 4. that may any way portend your teaching to counterfeit: then summers forsooth, he must be an infamous and notorious Liar, a forsworn, a counterfeit, & a blasphemous wretch. Howbeit, when summers uttereth any one word, that may seem (in the least appearance) to uphold your idle conceits, or, that may any ways be thought to support your jesuitical supposes, or supposed bare signs of essential possession, and dispossession of Devils: then, any your conceits (how fantastical, or absurd soever) they must needs be esteemed for currant conclusions: and why? Because forsooth, K. Wright, T. Darling, M. Cooper, and W. summers do say it. As if these your silly poor Proctors, were all of them equal with Pythagoras' judgement. Or, as though any their incredible predictions, must privilege your palpable asseverations. Or (which more is) as though we must needs be persuaded by your copartners mouths: that, you your self is no thief. Whether you have ignorantly, or purposely practised these sleights of legerdemain, I dare not certainly say, because I know not herein your heart's corruption: but let the indifferent and diligent Reader observe you throughout, by conferring your writings one with the other, and then tell me where (in any these points) I misreport your proceedings. In the mean time, this may summarily suffice as a caveat, or watchword for plain hearted Readers; to beware how they do either affect, or approve of (hand over head) those your two straggling Pamphlets, which only concern but matters of fact: and thus much in effect, for those vagrant and roving rhapsodies. Exorcists. Be it so as you say: but what is your judgement concerning the third? Orthodoxus. Your third Pamphlet, is a notable compound of sundry devices confusedly shuffled together: for it containeth both matter of fact, and matter of doctrine. The first part which concerneth only but matter of fact, is solemnly entitled: A true Narration of the strange and grievous vexation by the Devil, of the seven persons in Lancashire, and W. summers of Nottingham. This your true Narration (if any upon your bare report will receive it for truth) lieth very free (I suppose) from either the encounter, or challenge of any as yet: and therefore very free for such as take pleasure in trifling toys, to undertake any trifling encounter therewith. Howbeit, for that, the infallible truth as well, of the Narration itself, as of any the supposed strange actions, or passions reported therein (how confidently soever you report them for true) doth wholly depend upon that certain truth, which must certainly confirm unto us, the certain continuance of essential possessions, and dispossessions in these days of the Gospel: you must have us excused, though we hold all those your lately reported actions, or passions of the parties possessed, in perpetual suspense, unless, the certain continuance of those your pretended essential possessions, be first unanswerablie propounded, and proved unto us. And, in the mean time, you must give us good leave, to esteem of this your new-coined Narration no better, then of a pretty contrived conceit to pass away winter nights, when friends (being merrily met) sit sporting themselves by the fire side: and thus much in effect, for the first part of that frivolous Pamphlet, which only concerneth mere fictions, I should say matters of fact. Exorcists. And, what say you to the other part? Orthodoxus. The other part of that Pamphlet, respecting matters of fact, and matters of Doctrine, confusedly jumbled and blended together, is entitled: The Doctrine of the Possession, and Dispossession of Demoniakes, out of the word of God. Wherein we have summarily to observe, first, the Preface put down in the very forefront of the Pamphlet: and then next, the Doctrine itself, with the prosecution thereof. The Preface containeth first, the main purpose of that frivolous Pamphlet: and then next, a threefold Distribution of that self-same purpose. The main purpose you pretend, for publishing that frivolous Pamphlet, is, the glory of God: and the edification of the Christian Reader. Surely, (how frivolous soever the Pamphlet be deemed) the pretended main purpose for publishing the same, is a very honourable, and a glorious purpose no doubt. Howbeit, because the most counterfeit Coin, resembleth eftsoons the most glittering show, and, the most horrible Strumpet, the honestest face: yea, and for that also we have it very strictly given us in charge, 1. john 4.1. first, to search out and examine your Spirit, or ever we do over rashly give credit to any your holy pretences. It shall not be amiss, before hand very evenly to peize with the holy weights of the Sanctuary, whatsoever payment you proffer in lieu of such purpose: and then after, approve, or disprove of your holy pretences accordingly. And this in effect for the main purpose, prefixed in the very forefront of that frivolous Pamphlet. The threefold Distribution of that self-same purpose, is this that followeth in order. 1. First, you would prove, that the eight persons you speak of: were every of them possessed by Satan. 2. Secondly, that they were all of them undoubtedly dispossessed by your fasting, and prayer. 3. Lastly, you lay down the holy and right uses, which (you say) we must make of this wonderful work. This (we suppose) is the threefold Distribution of that your former pretended main purpose: whereof we like wondrous well, especially, if you shall show yourself no less sufficiently able to prosecute, than you have orderly disposed of that your pretended main purpose. And (to ease you something herein) this we must tell you before, that if you can sound inform our judgements concerning the infallible truth of those the two former points: we will not greatly stick to yield you the latter. See D. doctrine among the vse● especallie in p●● 88 Albeit, the same be shrewdly intermingled with some such disloyal assertions, such strange conceits, and such needless toys, as are not in our powers to reform, and we wholly disclaim. Moreover, whatsoever odd Question concerning these matters, hath been controverted, or handled before, in any one of our former Conferences, that we will not now disputs of afresh: but only refer you to the Dialogue, wherein the same is determined. Briefly, your needle's Dilatations, your superfluous applications, your often excursions, your idle repetitions, your wandering Vagaries, your roving Discourses, and extravagant speeches (more befiting a Rhetorical Declamer, than a Logical Disputer) all those we will pass by, with a purposed silence for misspending the time. Neither will we tie ourselves strictly to your course of speech, but will briefly abstract from the whole, your propositions, and proofs, with whatsoever else is material: and only endeavour to answer the same. And this in effect for the whole preface, put down in the very forefront of your frivolous Pamphlet. The Doctrine itself, with the prosecution thereof comes next to our consideration. The Doctrine itself, is a Doctrine concerning the essential possession and dispossession of Demoniakes, out of the word of God. Whether this be an high, or rather a deep point of divinity, will appear in the handling thereof. The prosecution of this deep point of Doctrine, is performed according to the threefold distribution aforesaid. Thus have we briefly and summarily broken up the whole body of this your Doctrinal discourse: with the due order observed therein. Go to now Exorcists, proceed according to this order and spare not: what say you man to the first point of all, I mean, the essential possession of those your pretended Demoniakes. Exorcists. D. Doctrine. p. 1. I do confidently avouch to the world, that those eight persons we speak of, they were in deed essentially possessed with unclean spirits: and did not counterfeit a possession, as is affirmed by some. Orthodoxus. You say they were in deed essentially possessed: I pray you forget not your words. Howbeit (or ever we come to dispute the very point of that Question) this I must tell you for truth, that you cannot possibly name any one place throughout the whole Bible, wherein the words possession, or possessed, are properly used to this your pretended purpose, as we have showed sufficiently in our second Dialogue: and then, how should you possibly prove your supposed essential possessions of those your pretended Demoniakes, out of the word? Exorcists. O yes sir, every where throughout the Genevah translation: those words are ordinarily observed. Orthodoxus. A proper Disputer you show yourself. I insist upon the Original, and you urge the Genevah translation: which yet (being duly conferred one place with another, Matth. 15.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Erasmus hath, à Daemonio agitatur. Beza, he hath, à daemonio vexatur. Castalio, he hath, est furiata. Montanus, hath daemonizatur. See D. Doctrine pag. 89. Item, pag. 99 ) will be found directly against you. For first concerning the Original, the word which the Evangelist useth therein, is, Daemonizomênos: that is, one Divellished, or one afflicted, tormented, or vexed with a Devil. And so hath your Genevah translation, in the fifteenth of Matthew, the twenty two verse. Yea, and herein also you your own self very fully acordeth in the very Title of that your forenamed Narration: terming that your supposed Possession in your eight pretended Demoniakes, to be nothing else but a grievous vexation by the Devil. Yea, and (which more is) even in the very title of this your treatise of doctrine: you do call them, only demoniacs, as also in sundry places throughout that book. By all which it is to too apparent, that, either you finally distrust the finding of that word possession throughout the whole Bible, and so speak of possession at a blind adventure: or that else, you do (with the Genevah translator) account the words (possession, and vexation by Devils) to be indifferently taken for one, and the self-same matter, and so your supposed essential possession falls flat to the ground. Howbeit, if we should very favourably afford you the word possession, which by great hand (you see) will never be gained: yet, then also you are as far from the point of your purpose, as ever before. For how prove you those your eight pretended Demoniakes, to be in such sort possessed: as you bear us in hand they were? Exorcists. I prove it directly, from the very cause of their actions, or passions thus. Supernatural effects, do argue some supernatural cause. Those actions, or passions which they endured, were supernatural effects: therefore, those actions, or passions, they argue some supernatural cause. Orthodoxus. Your Assumption is utterly untrue. See D. Doctrine, pag. 1. For those their supposed actions or passions, they were not supernatural, whatsoever you seem to report: and (which more is) mere natural causes have had, and may have more wonderful effects, than any of those your eight pretended Demoniakes, their actions or passions being sound reported: as in our seventh Dialogue is showed at large. Neither may you (in such uncertain causes and courses of nature) so certainly conclude from the effect, to the cause, as you seem at this present. Both because but one and the self-same cause, may bring forth sundry effects: and for that also, even one and the self-same effect, doth eftsoons proceed from several causes. Touching the first, we have a lively experiment from the Sun itself: whose heat being ever but one and the same, doth cause quite contrary effects. For it softeneth wax, and hardeneth clay: it draweth a very fragrant savour from flowers, and a foul noisome stink from the dunghill. Now next for the other, I mean, that one and the self-same effect, may fitly proceed from several causes: we may see it apparent, by an extraordinary heat in our bodies. Which extraordinary heat (being but one, and the same) may be an undoubted effect, either of fire, or of abundance of clothes, or of excessive drinking of wine, or of some violent exercise. The like experiments do daily appear from the sundry humours of our natural bodies, and from the variable operations of nature arising thence. Yea and (which more is) those your supposed supernatural effects (namely rending, foaming, crying aloud, leaving for dead, and so forth) they may, and do eftsoons arise from sundry mere natural diseases: I mean from melancholy, from mania, from lunacy, from frenzy, from the Epilepsy, from the mother, from convulsions, from cramps, and such like. And therefore (from these so uncertain effects) you cannot certainly conclude such certain essential possession of Devils: as appeareth at large, in sundry our former Dialogues. Exorcists. See D. Doctrine, pag. 1.2. But sir, the actions, or passions of those eight Demoniakes, they were undoubtedly supernatural effects, and must necessarily proceed from some supernatural cause: namely, either from God, or good Angels, or from Satan at least. From God or good Angels they could not possibly proceed, being toys and fooleries, so far unbeseeming their sacred natures: and therefore no doubt from the Devil, to whose filthy disposition they are so correspondent and suiting. Orthodoxus. They were not supernatural effects, as we told you before: and yourself shall never be able to prove them such. Besides that, your supposed impossibility, for either God or good Angels to effect any such fantastical, vain, and filthy effects, so much unbeseeming their natures, is to too gross and absurd: sith the judgements of God (whatsoever in show, howsoever, or by whomsoever effected) are holy and good, and for that the Lord also, in the orderly executions, or effects of his judgements is not precisely tied to this, or that, supposed seemly manner of effecting the same. In like manner, your inference, concerning the suiting of such unseemly effects, to the very nature of the unclean spirit itself, & that your enforced conclusion of essential possessions pretended from thence: is much more absurd than the other before. For if those vain and unseemly effects, Math. 8.29. Mar. 5.7. Luke 8.28. Acts 16.17. See D. Apolog. pag. 15. S. Harsnet h● discovery pag▪ 223. See D. Detection. pag. 165. page, 175. so fitly suiting (you say) to the nature of the unclean spirit, must necessarily conclude an undoubted essential possession of some unclean spirit effecting the same: then those holy, and those seemly effects (namely, the confessing of Christ, and of the way of salvation, as also, summers his sound exposition of the Creed for a long time together) all of them so fitly consorting with the nature of an holy spirit, they must necessarily conclude an undoubted essential possession of some holy spirit effecting the same. But the first (say you) is undoubtedly true: and therefore also the latter. Notwithstanding be it supposed, that those vain and unseemly effects (which yourself so vainly pretend) were effected (in deed) by some unclean spirit, as you seem to infer: yet, that concludeth no essential, or inherent possession in any of your eight pretended Demoniakes. Because, not only those, but far greater effects may be wrought by the devil, though himself be not essentially in the party possessed: and therefore, prove soundly their essential inherency in the parties possessed, or hold your peace. Exorcists. Why sir, the Scriptures in every place, they speak of the Devil his entering in, and going out of the party possessed. Orthodoxus. Wheresoever the Scriptures so speak of the possession of devils, they speak it only by Metaphor: as hath been sufficiently declared in our second Dialogue. And this I say further, that you cannot possibly allege throughout the whole Scriptures, any one text, wherein either Angels or Spirits, or Devils are otherwise spoken of then only by metaphor: the which places being interpreted literally, would pester the Church with many absurd and inconvenient opinions. job 1.7. & 2.2 As for example, the devil, he is said in job to compass the earth. What? must we therefore conceive, that the devil (in deed) hath his legs and feet like a man: wherewith (as it were a Malt-milne horse) he doth compass the world by a circular motion? So should we discover to the world, our circular folly. Matth. 12.43. Luk. 11.24. Again, he is said to walk through dry places, seeking his rest. Must we therefore imagine, that the devil in deed doth trudge up and down the mountainous countries, like to a roguing vagobond: having no habitation wherein to hide his head? 1. Pet. 5.8. Again, he is said to go continually about like a roaring Lion: seeking whom to devour. Must we therefore believe that the devil in deed, runneth hither and thither; as a bellowing Bull, that seeketh for pasture? So should we make it apparent, that we ourselves, run wild in our wits. And as in these few examples: so in all other beside, you may see the absurdities of such expositions. Now then, if in expounding these, and all other Metaphorical speeches concerning spirits and devils, you must necessarily let pass the bare literal sense, or otherways fall flat into a thousand absurd and inconvenient opinions: why should you stick so fast to the letter in this one place alone, concerning the entering in, and going out of the devil, from the party possessed? Which being spoken by Metaphor as well as the rest, may (with no less absurdities) be made to undergo the literal sense, than any of the rest whatsoever. Exorcists. See D. Doctrine, pag. 38.39. I do therefore stick so fast to the bare letter, especially in this, above all the rest: because these words of entering in, and of going out, are never used in the spiritual sense, but often, yea usually in the other. Orthodoxus. The best is, that which you so boldly avouch, is but one Doctor's opinion: yea and (which more is) such a Doctor beside, as is not yet of that credit, that men may say, autos epha, Doctor Exorcists hath spoken it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ipse dixit. Howbeit, because (in this point especially) you stick so fast to the bare letter alone, & that also, of a very set purpose (I fear) to pull in (as it were by the ears) your senseless opinion of essential possessions: I pray you make known unto us your meaning, concerning this your supposed essential possession of devils. My meaning is this, do tell us plainly, whether we must understand the same of a devil, essentially inherent in the party possessed: or, of the party himself, essentially inherent within the devil? Exorcists. A very absurd, and senseless demand: for who (by the essential possession of devils) did ever understand the party himself. essentially inherent within the devil: but, rather the contrary? Orthodoxus. The demand is not so absurd, or so senseless as yourself suppose: but, very pertinent to the timely encounting with that your absurd and senseless opinion of essential possessions, which you endeavour (with tooth and nail) to canonize for currant, by the only bare literal sense of the devil his entering in, and going out. To the end therefore you may the sooner conceive the reason of this my demand; I pray you (sith you rely so sore upon the bare letter itself) let me hear in what sort you interpret this text of Scripture. Videl. There was in the Synagogue a man, Mark. 1.23. and 5.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. en pneumati acathartoo. The bare literal sense of that place, I verily believe is this: a man, in spiritu impuro, that is, in an unclean spirit: and so the vulgar, and Montanus interpret the same. Now then (if I should urge you hardly with the bare literal sense) who doth not plainly perceive, how that I might (from the bare letter of this text) as boldly conclude the party possessed, to be essentially inherent within the devil, as yourself (by any other like text) may conclude the contrary. Exorcists. Not so. Erasmus, in Mark. 1.23. Marloratus, ● Mark. 1 23. For (howsoever yourself do insist upon the bare letter itself) Erasmus, and Marlorate, they interpret that place in this sort. There was in the Synagogue, a man, obnoxius spiritui immundo, that is, subject to an unclean spirit. Orthodoxus. That interpretation of theirs, doth rather explain the true sense of the place: then express the propriety of the very words themselves, put down in that place. And so, if that interpretation be simply taken: then (howsoever the same doth truly deliver the true natural sense of the place itself) your pretended bare literal sense, falls flat to the ground. Exorcists. Tremellius, in Mark. ●. 23. Theod. Beza, in Mark. 1.23. Well, be it so as you say: but, what think you of Tremellius and Beza, who jointly expound it thus. There was in the Synagogue, a man, in quo erat spiritus impurus: in whom was an unclean spirit. This interpretation of theirs, not only accords with the main purpose of the holy ghost in that place: but (which mor● is) it makes very directly, for the essential possession of devils. Orthodoxus. Tremellius, and Beza, they (in deed) do interpret the place as you say: therein, respecting rather the very matter itself, than the bare meaning of words expressing that matter. So then, not only Erasmus and Montanus, but Tremellius also and Beza, they all (the two last especially) do flatly forsake the bare letter in expounding that place: which directly overthroweth that your presumptuous and singular conceit, concerning the continual taking of these words (entering in, and going out) but only in the literal, and never in the spiritual sense. Besides that, your Genevah translator, he ties himself, neither to the strict letter, with Erasmus and Montanus, neither yet to the exposition of Tremellius and Beza: but simply sets down such a sense of the place, as the propriety of our English tongue, doth most aptly afford, saying thus. See the Genevah translation, in Mark. 1.23. There was in the Synagogue, a man that had an unclean spirit. The which, as it doth plainly express the very true purpose of the holy Ghost in that place: so doth it digress very little or nothing at all, from the natural propriety of the bare letter itself. Although notwithstanding, the same hath nothing in show, that may make for your senseless opinion of essential possessions: but rather the contrary, as may plainly appear. Exorcists. Yea, but Tremellius and Beza, expounding it purposely thus (in whom was an unclean spirit) it cannot be, but that by the words in whom they did undoubtedly understand an essential inherency of Satan, in the very body of the party possessed. Orthodoxus. If that which you say, were their meaning in deed: yet then also, even by this their said meaning they do flatly overthrow your idle assertion, concerning the only bore literal sense of entering in, and going out. Sith, howsoever they (in expounding that place) do principally respect the only true natural sense and scope of the Scripture: yet the bare literal sense is undoubtedly this: namely, a man in an unclean spirit. The which (you see) is flat opposite to that your supposed essential inherency of a devil in the party possessed: and, (by the only bare letter itself) it rather implieth the contrary: namely, that the possessed himself, is essentially inherent within the devil. Notwithstanding all this, howsoever Tremellius and Beza for the former respects do expound it thus, a man, in whom was an unclean spirit: they understand not thereby, any essential possession, but, only an effectual operation of Satan, Theod. litz Marc. 1. ●● in so many especially, as are slavishlie subjecteth unto him. And so, Master Beza (by a very apt resemblance) interprets his meaning thus. Like as saith he, when we see one sick of a fever, we commonly say in our vulgar tongue, the man is now in a fever, though we mean nothing else thereby, but that he is held with a fever, because to be in a fever in our vulgar tongue, Vt, in febre c▪ est febre ten●● sic, in spiritu esse, est spiritu teneri. is nothing else with the Latins, but to be held with a fever: so surely, to be in a spirit with the Grecians, is nothing else with the Latins, but to be held of a spirit, that is, to be slavishly subjecteth unto the effectual working power of a spirit. That this was the only meaning of Beza, it appeareth plainly in Mark; where he doth thus expound himself, Theod. Beza. Mark. 5.2. Ideo dici quemquam in spiritu, quod, eum spiritus quasi inclusum, tenet, ac devinctum, that is: Therefore may any man be said to be in a spirit: because the spirit doth hold him enclosed, and fast bound as it were, by his effectual power. So then, Master Beza (you see) he speaketh nothing at all for your idle supposed essential possession, but rather the contrary: understanding by that which we call the possession of devils, none other thing else, but an effectual working power of Satan, in such as he doth actually afflict, or torment. Exorcists. Yea, but the Evangelist Luke (reporting that self-same history) puts it down in these proper terms. namely. There was in the Synagogue, Luk. 4.33. a man that had a spirit of an unclean devil: which must needs be understood of essential possessions. For, how could that man possibly have a spirit of an unclean devil: unless the said Spirit were essentially in him? And so the vulgar accordingly, very fitly, and significantly expounds that place. Orthodoxus. The vulgar I confess, it doth truly express the true sense of the place: but, observes not the propriety of words put down in that place. Howbeit, the original (in deed) is thus. There was in the Synagogue, Luk. 4.33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. id est, habens spiritum Demonij impuri. a man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i. habens spiritum daemonii impuri, that is, having a spirit of an unclean devil. And so, the Syriack, Erasmus, Montanus, and the Genevah translates the same. The which translation of theirs, is undoubtedly tolerable: especially, if, by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a spirit, you understand not the simple essence, but, the only impulsion, motion, or inspiration of the spirit. According to which sense, the word spirit is usually observed; both in the old and new Testament. For, first in the old it is said of Daniel, Dan. 4.5.6. and 5.11.12. that he had the spirit of the holy Gods: that is, a divine, and holy inspiration of God. Again, in the new Testament, the Ambassadors of Antichrist, they are said to be the spirits of devils: Revel. 16.24. that is, men of most devilish spirits. And, even so (in that place which you quote from the Evangelist Luke) where it is said, Luk. 4.33. There was in the Synagogue, a man, having the spirit of an unclean devil: the meaning is, a divelished unclean spirit, and so, the sense of that place is currant and sound: otherwise, if by these words (the spirit of an unclean devil) you do essentially understand the very spirit itself, according to the only bare purport of the letter: who seeth not then, how grossly you distinguish a spirit and a devil; making them, two distinct, or several essences, the one begetting the other, Theod. Beza, in Luc. 4.33. Est hebraea ge●●inatio. which is monstrous absurd. Howbeit, to interpret that place, both according to the true natural sense thereof, and as near to the very letter itself as may be: I would take the words of that text, to be only but an hebraical iterating, or doubling of one, and the self-same matter, to make it more notoriously, and expressly apparent. And this hebraism (I assure you) is very ordinary, and usual throughout the old Testament. As, first in the Psalms, where David saith thus. Psalm. 40.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i. é luto coeni; pr● luto coenoso. Dan. 12 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i. in terra pulueris: pro puluer terrestri. Habens Daemoniacum spiritum impurum. The Lord brought me out of the horrible pit, out of (mittith haven) the clay of mire, that is, the miry clay, or the most deep mire. Again, in Daniel, where it is said, and many of them that sleep, admath-gnaphar: in the earth of dust, that is, in the dusty earth, shall awake. And even so, in this place of Luke where it is said, there was a man which had a spirit of an unclean Devil, that is, a spirit, very devilishly addicted to all manner of uncleanness. Not understanding by the word spirit in that place, the simple essence: but the motion, inspiration, or instigation of the spirit, as the Genevah Bible very aptly expounds it in the marginal note. By all the premises then, it is very apparently evident, that those words of the entering in, and going out of the devil, are spoken only but metaphorically: or that else (because you so strictly restrain those words to the only bare literal sense) we may also (by urging the bare letter upon you) as boldly conclude the possessed man, to be essentially inherent within the devil, as the devil himself, to be essentially inherent within the possessed man, both which to affirm, were monstrous absurd. So then, from any thing hitherto heard; you cannot possibly conclude the essential possession of devils. Both, because no such thing is apparent in all the Scriptures: and for that also, those your pretended effects of such a possession, they may very well be wrought by the devil, though he be never essentially within the possessed, as in our seventh Dialogue hath been showed at large. Exorcists. The devil (I confess) may mightily torment and vex a man, See D. Doctrine. pag. 2. being but only without him: howbeit, he cannot possibly dispose, either of the whole, or any part of man's body, unless he be essentially in him. Orthodoxus. This is to too absurd. 2. Tim. 2.26. For, if the wicked are held captives by Satan, at his own will and pleasure: is it impossible (think you) that he at his pleasure (so far forth I mean, as his Commission extends) should dispose of the whole, or any part of their bodies, by an only effectual operation, without any essential inherency in them? Matth. 4.5.8. The devil (by the permission of God) in those his sundry transporting of Christ, did after a sort, dispose of the body of Christ: although yet, not essentially inherent in the body of Christ. jerem. 20.14. job. 3.1.2. 2. Sam. 16.7. 2. Chro. 32.17. john. 13.2. Acts. 5.3. Rom. 6.16.19. The devil he disposed the tongues of jeremy, job, Shimei, and Rabshakeh to cursing and railing: though never essentially, in any of their tongues. The devil, he put into the heart of judas to betray his master: yet, not essentially in judas his heart. The devil, he filled Ananias his heart with a lie: and yet not essentially in Ananias his heart. The unregenerate, they give over the members of their bodies, as instruments of unrighteousness to sin: yea, even according to the disposing of Satan himself, Eph. 2.2. who worketh effectually in every of them: although yet, he be never essentially in any one of their members. Briefly, all those the aforesaid actions, or passions pretended to be done in deed, by those your supposed Demoniakes (namely wallowing, foaming, rending, tearing, crying, gnashing of teeth, leaving for dead, and so forth) they are not (as the simplest man living may see) so supernatural strange, or impossible: but, that the like, and every way, as strange things are eftsoons effected by mere natural causes, and diseases (as our seventh Dialogue declareth) and that also, without any operation of the devil essentially in them. Exorcists. See D. Doctrine, pag. 2. Mat. 12.43.44. Luk. 11.24.25. If the devil may fully effect as much in a man being only but without him, as if he were essentially within him: why doth he then so earnestly desire to be essentially inherent in any man's body? Orthodoxus. It's a very fantastical, or an idle conceit, to dream that the devil hath such a desire: I mean, to be essentially inherent in any man's body, Luk 22.32. ●. Det. 5.8. notwithstanding his inexorable desire to do the most mischief he may. I make no question, but that the devil desired fully as much against job, as he did ever against any, either since, or before: yea, and this I hold further, that the Lord (intending purposely, to portraiture in the person of job, jam. 5.11. an absolute pattern of perfect patience) gave the devil as much power over job, as over any beside. And yet, job. 1.11. & 2.5 job. 1.12. & 2.6. neither did the devil so much as desire, nor the Lord once permit him any such essential possession in the body of job, as yourself (in these your pretended Demoniakes) would bear us in hand. 1. King. 22.21.22. Again, the devil, he desired to become a lying spirit in the mouth of Ahab his Prophets; yet, he never desired to be essentially inherent in any of their tongues. 2 Chron. 18.20.21. Neither will those your quotations from Matthew and Luke: enforce so fond an assertion as you seem to avouch. For, that desire of Satan's re-entry expressed there, being but an allegorical demonstration of the jews accursed condition, who wilfully reject the exhibited graces of God in jesus Christ: (as appears by the application thereof) it may at no hand be possibly tentered to these your pretended essential possessions. Matth. 12.4. Both, because our Saviour intended no such matter at all, in any of those places: and for that the essential possessions of devils, is only a devise, and dream of your own. But, be it supposed the same were purposely spoken of Satan's possession in men: yet, the same being a Metaphor (as we showed before) it only implieth the devil his earnest desire of an effectual reoperation, but no one desire of any essential repossession, because he never had any such possession at all. Exorcists. If the devil had not been essentially inherent in the parties dispossessed by Christ, See D. Doctrine pag 2. to procure in them such supenaturall effects: how could those self-same effects of their possessions then, be any certain true signs of their essential possessions now? which (that they are) were to too absurd to deny. Orthodoxus. Whatsoever you would have us fondly imagine concerning those your supposed true signs of essential possession: See D. Detection. pag. 34. &. M. Darel doth confidently avouch, that Christ never ordained any such means, whereby we may certainly discern of those your supposed essential possessions. For, than we should have it undoubtedly recorded in some part of the Scriptures: but, such an ordinance there, he dare boldly avouch there is none. Moreover, what one of those your supposed supernatural effects are you able to name, which the devil cannot possibly accomplish: but, by such a supposed essential inherency in the possessed man's body? Again, those self-same effects which the Scriptures entreat of, they are only recorded as mere matters of fact: but, no established perpetual means, to discern soundly of all future essential possessions. Briefly, be it supposed, that those self-same effects, were then, and are now at this present, the undoubted true signs of Satan's possession: yet were they at no time, the certain true signs of any such his supposed essential inherency in the possessed man's body, as you would bear us in hand. Exorcists. See D. Doctrine, pag. 2. If those vexations, or torments, were not the undoubted effects of some devil essentially inherent in the bodies of men at the least: then surely, the common people of the jews (being able none otherways else to judge of Demoniakes, but by those their vexations or torments) they had no certain true means to discern of essential possessions, which were to too absurd to imagine. Orthodoxus. How absurd so ever such an assertion may happily seem in your senseless eyes, it is too much presumption for yourself to avouch as you do, at a blind adventure: that, the jews (by any supposed effects of precedent possessions) had then, any certain established means to discern soundly of their present Demoniakes. For first, if there were in Israel no such demoniacs at all, before the coming of Christ: there needed no such supposed means, to discern the essential possession of devils. I will not certainly avouch (although it might perhaps be probably disputed) that, till a little before the coming of Christ, there were no such possessions at all in Israel. Exorcists. No such possessions at all in Israel? What say you then to King Saul, of whom the story reporteth, that he was vexed with an evil spirit: 1. Sam. 16.14. was not he (I pray you) essentially possessed of a devil? Orthodoxus. King Saul (I confess) he might have some extraordinary judgement upon him, and yet, neither essentially, nor actually possessed of Satan: in such sort especially, as we understand of possessions, and as they were supernaturally apparent in the days of Christ. Exorcists. 1. Sam. 16.14. O yes sir, the very text itself, it telleth us plainly, that he was vexed with an evil spirit, which is the very phrase that the Evangelist observeth in the new Testament, saying thus: have mercy on me, Matth. 15.22. for my daughter is pitifully vexed with a devil. Orthodoxus. Saul might be straunglie vexed, though not essentially possessed with either spirit or devil. For howsoever the word (vexed) be the very phrase in deed, which our English translator observeth in the old and new Testament: yet doth not that self-same phrase express to the full, the natural propriety of the original word, put down either in the old or new testament, as may plainly appear to such as indifferently examine the same. For first, in the new testament, the word which the Evangelist observeth there, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Matth. 15.22. Tremel. ibidem Pagnin. ibidem Beza, ibidem. Erasm. ibidem. Vulgar. ibidem. Castle. ibidem. Montan. ibid. Daimonizetai: the which Tremellius translates thus; pessime agitur, is grievously tormented: Pagnine and Beza thus, malè vexatur, is pitifully vexed: Erasmus thus, miserè agitatur, is miserably disquieted: the vulgar thus, malè vexatur, is mischievouslie troubled: Castellio thus, est furiata, is become stark mad: and Montanus thus, Daemonizatur, is shrewdly divellished. The which last, doth more naturally discover the proper sense of the word: although yet, no one of them all do understand the same (you see) of essential possessions, but only, of the actual vexations extraordinarily inflicted by Satan. And, as not in the new: so, neither in the old testament, doth our English word (vexed) so fitly express the natural propriety of the original word there as were to be wished. 1. Sam. 16.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. id est. Affectus est passionibus, seu perturbationibus: Exterritus est vehementer: Exagitatus est, ut Auenarius: 1. Sam. 16.14. Montan. ibid. Vatab. ibidem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vulgar. ibidem. Pagnin. ibidem. Munster, ibid. Tremel. ibidem. Septuagint. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For the word itself (in the Hebrew text is bagnath: that is to say, he is so affected with passions and perturbations of the mind or body, and so vehemently dismayed and disquieted with a furious madness, or fear: as he is in a manner, become abominable, and most vile among men. That this is the true sense of the word, may plainly be gathered, not only from the very propriety of the word itself, but also by conference of several translators. For first, Montanus, and Vatablus, they translate it thus. Spiritus malus à jehovah, vubignathattu: id est terruit eum, that is, an evil Spirit from the Lord, did fearfully fright him: the vulgar thus, exagitabat eum, moved him: Pagnine thus, turbavit eum, disturbed him, Munsterus thus, stupefecit eum, astonished him: Tremellius thus, perturbabat eum, disordered him, and so forth. By all which it is very apparent, that the original word importeth no essential possessions, but only some mental passions: and that therefore it was, that the Grecians from this word bagnath, do draw the words petho, and pathenomai, that is, to endure the affections of mind or body. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Also, the words, path, pathos, pathema, that is, passion, affection, or perturbation of mind. Because, passion (in deed) is nothing else but a perturbation of mind, unnaturally opposing itself to reason: such as is fear, anger, a vehement fury, or some other inordinate commotion of the minds affections, not subjecting itself to the orderly rule of reason. By all which it is very apparent, that those strange vexations, which our English translator reporteth of Saul● they were only but mental passions, and no essential possessions of either spirit or devil. Exorcists. Howsoever you may mince the original words, I cannot be persuaded, but that Saul was essentially possessed of Satan. Orthodoxus. That may not possibly be. Both because (the word bagnath, importing only but mental passions) the possession then, it must necessarily be inherent in the possessed man's mind, which were to too absurd to imagine: and for that also, the word bagnath itself, may at no hand endure such a violent sense, as may plainly appear by the orderly conference of this one, with some other places of Scripture, where the self-same word is also in use. As for example, job, intending purposely to stay the rash and intemperate judgement of those his three friends, job. 13.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuagint. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. terrebit vos. by recalling their minds to some timely consideration of God his unspeakable majesty, he telleth them thus, excellentia eius, an non tebagneth, id est, terrebit vos? which we may not thus translate at any hand, the excellency of jehovah, shall it not be essentially inherent in every of you, for that were to too absurd: but rather thus, the excellency of jehovah, shall it not mightily amaze your minds: that is, shall not the timely consideration of his incomprehensible Majesty, be able to breed such an astonishment or fear in every of your hearts, as may make you forthwith to desist from those your rash and presumptuous judgements, which more especially concern my present condition? Psalm. 18.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuagint. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Sam. 22.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So likewise the Prophet David, declaring what griefs he endured, before he was fully established king, saith thus in effect. The sorrows of death compassed me about, & torrentes nequitiae (iebagnathuni) id est, terrebant me, and the floods of wickedness astonished, or made me afraid: job. 33.7. Hest. 7.6. 1. Chro. 21.30 Dan. 8.17. And not thus; the floods of wickedness did essentially enter into my mind, for, that were to too absurd. The like use of the word bagnath you may see in sundry places beside. By this then, it is apparently evident, that seeing this word bagnath, in no one text, else may possibly import any such essential inherency in either body or mind (as yourself doth imagine) but signifieth only, some mental astonishments, perturbations, or passions: you may not (without manifest violence to the original word) understand this one place of Saul, of any essential possessions by either spirit or devil, whatsoever your English phrase imports for the same. Exorcists. Well sir, whether you translate it a vexing or an astonishing, the text telleth us plainly, that those vexations, or astonishments of Saul, they were undoubtedly effected by an evil spirit of the Lord: and must therefore, be necessarily understood of some one devil or other, 1. Sam. 16.14 essentially inherent within him. Orthodoxus. That followeth not. For albeit we should grant by the way, those self same astonishments or frights of Saul, to be some immediate work of the devil, which will never be proved: yet must those the aforesaid astonishments, be only understood of some actual operation, and not of any essential possession, as may plainly appear by the opposition of spirits put down in the text. For consider I beseech you, the text, it telleth us plainly, 1. Sam. 16.14. that the spirit of the Lord departed from Saul: and an evil spirit of the Lord astonished him. From the which opposition of spirits, I reason thus. The evil spirit of the Lord, it so astonished Saul, as the good spirit of the Lord possessed him before. But the good spirit, it only possessed him effectivelie, Pet. Mart. in 1. Sam. 16.14. not essentially: therefore, the evil spirit, it astonished him only effectivelie, not essentially. Thus than you see, that the very opposition of spirits put down in the text, it striketh stark dead, your idle conceits of essential possessions. Howbeit, as by the good spirit of the Lord we are only to understand the good graces and gifts of the spirit, which were wrought before in the heart of Saul; namely, a principal spirit, a spirit of prophesy, and such other good gifts: so likewise, by the evil spirit of the Lord, we must understand the bad disposition and qualities of Saul his corrupted spirit, which being then made destitute of the graces of God, and even utterly left to itself: did follow the sway of it own inclination, which made him forthwith astonished, fearful, furious, yea, utterly disordered in his judgement or reason. And therefore, this affliction (you see) it must only be understood of some mental passions, and not of any essential possessions. Exorcists. I cannot believe for all this, but that Saul was essentially possessed of a devil. Orthodoxus. Why man the very effects themselves which followed his said astonishment, do flatly conclude the contrary. For, neither was he blind, nor deaf, nor dumb, nor lame, nor senseless, nor endued with supernatural knowledge or strength, which (you say,) are the undoubted true signs of essential possessions. Neither was he at any time hurtful unto him self, or dangerous to any one of his Courtiers: but only malcontented, amazed, astonished, and even mad in his mind, so oft as he but only remembered the glory of David among the daughters of Israel: 1. Sam. 18.8, 9, 10. And therefore, there was in him, no essential possession of spirit, or devil: but some temporary disordered perturbations or passions of mind, his judgement or reason being utterly distempered, by a final deprivation of the graces of God. Exorcists. Nay sir, his certain dispossession doth plainly argue an undoubted essential possession of some spirit or devil at the least. 1. Sam. 16.23. For the text telleth us, that when David but played before Saul with his harp: Saul was forthwith refreshed and eased, for the evil spirit departed from him. Orthodoxus. Why man, the manner of this his deliverance, it doth argue the contrary of that which you say. For tell me I pray you, hath the sound of an harp any force at all to expel a devil essentially inherent in any man's body? This we hold for a certain, that no created means may effectively extend itself to the powerful effecting of any such supernatural actions, as do any way concern the essential dispossessing of spirits, and devils, the which point (in our eight Dialogue) is handled at large. And therefore the melodious sound of David's harp, it might only assuage (for the present) those melancholic passions which mightily swayed in Saul his mind: but it could not possibly have cured the essential possession of spirits or devils, if any such, had been extant in Saul. Otherwise, it would consequently follow, that men might fiddle forth spirits and devils from parties possessed, and so there should be a necessary use of pipers and fiddlers for the timely dispossessing of these your pretended Demoniakes. As for Saul (howsoever his bad humour was eased a time) it is very apparent he was never perfectly cured thereof to the day of his death: and therefore not essentially possessed. Thus then, you may see it apparently evident, both by the propriety of the original word: by the plain opposition of spirits put down in the text: by the effects themselves which followed of Saul's astonishment: and by the manner of curing that self-same malady, that Saul was never essentially possessed with either spirit or devil, and so consequently, that (till a little before the coming of Christ) there were no possessions at all in Israel. Yea, and thus much also, that general admiration of all the people, Matth. 9.33. Mark. 1.27. and 2.13. Luke 4.36. which concerned especially those self same primary dispossessions performed by Christ, may seem to import; saying thus: the like was never seen in Israel. Exorcists. That is, the like manner of curing: not the like matter of essential possessing. Orthodoxus. If there had been the like matter of essential possessing before the coming of Christ, but, not the like manner of curing the same: then, tell us (I pray you) what manner of curing they had in those days, I mean, by what means they were cured before the coming of Christ. I hope you will not say they were cured by physical means. Neither may you for shame, avouch their cure to be wrought by that your supposed new ordinance of prayer and fasting; because, such an ordinance (before the coming of Christ) was never established, D. Detection▪ pag. 34. and so much also, you do else where affirm your own self. If therefore the manner of curing your supposed possessions then, was neither by physical means, nor by prayer and fasting: it followeth necessarily, that their said cure, it was then also effected by some supernatural, and miraculous means. Now then, if the cure of those your supposed possessions before the coming of Christ, were every of them supernatural, strange and miraculous, how can it be possibly true which the Evangelist reporteth here, saying thus, the like was never seen in Israel? sith, the miraculous expelling of spirits and devils, Matth. 9.33. Luke 4.36. had been in every age of the world, even equally admirable, strange and most marvelous? Again, sith Christ is in deed, Gen. 3.15. that promised seed of the woman, who (in his own proper person) was actually to break the Serpent's head: it is marvelous probable, that the eternal father (even in his foreseeing wisdom) had purposely determined (from before all eternities) that the primary, and first actual encountering with Satan his actual possossion, should be primarily and actually accomplished by Christ himself, in his own person first; and that therefore, this temporary judgement of Satan his actual possession, was never actually inflicted upon any, before the coming of Christ. Besides that, if there had been possessions and dispossessions from the beginning of the world, D. Doctrine, pag. 27. as yourself doth else where avouch: the same then (no doubt) being so fearful a judgement, would have been eftsoons foretold and threatened the jews, by some of the Prophets at least, for an especial part of the counsel of God, as well as many other special judgements of less moment by much: Act. 20.27. and so, even those their prophetical predictions and denunciations of that so fearful a judgement (being so necessary for the Church of God) it would no doubt, have been as carefully registered for the succeeding ages to the end of the world, as any other like judgement of God whatsoever. Moreover, if there had been such a miraculous dispossessing of devils, any long time before the coming of Christ, then surely, the same undoubtedly (being such admirable matters of fact) they would in some one book or other throughout the old testament, have been most carefully recorded for all posterities: sith, many other miracles (of less importance by much) are so precisely put down in every place: namely the miraculous deliverance of Israel: the strange wonders in Egypt: Exod. 14.29. Exod. 7. and 8. and 9.10. Exod. 14.28, 29 Exod. 16. and 17 Exod. 19 & 20 josh. 10.11.12. judg. 14. & 15. & 16. 1. Sam. 5. & 17. 1. King. 17. & 18 2. King. 5. & 6 & 7. & 8. & 1● in the red sea: in the wilderness: in mount Sinah, and else where: the wonders recorded in the books of joshuah, judges, Samuel, of the Kings, the Chronicles, and other historical books, wherein all such admirable matters of fact, are purposely put down and recorded. All which precedent miraculous actions, being in some of those books at the least, so exactly registered by the spirit of God: it is not to be doubted, but that the miraculous dispossessing of devils (if any such then) would have been likewise most carefully recorded, as matters, either actually, or typically performed. But, no such authentical record is any where extant in all the Canonical scriptures: and therefore, it is very probable, there was then no such miraculous dispossessing of devils before the coming of Christ. Exorcists. Howsoever, such a miraculous manner of curing then, be not actually recorded, it is likely the same was typically shadowed forth in the brazen Serpent. Numb. 21, 8, 9 Because that Serpent was a lively figure of Christ himself: who was actually to cure the deadly sting of that infernal Serpent the devil. Orthodoxus. Be it so as you say. Yet, that brazen Serpent, it only prefigured the effectual curing of the serpentine sting of sin, and not the power of Christ his actual expelling of devils from out of the bodies of men: unless happily you imagine, that, as all the Elect were effectually wounded with the serpentine sting of sin: so were they also essentially possessed with devils inherently dwelling within their bodies. Besides that, the brazen serpent was only a shadow of that whereof Christ was the body: and therefore by that reason, there could be only a bare shadow, but no essential possessions, or dispossessions before the coming of Christ. Furthermore, if there had (in deed) been essential possessions before the coming of Christ: what then could Christ himself have done more at his coming, than many others had effected before him? Besides that, if there had been such miraculous dispossessions before, then surely, though Christ at his coming, had also (for the declaration of his deity) dispossessed ten thousand Demoniakes more than he did: yet, this one exception had been very forcible against him from time to time: namely, that many others before him had performed as much in effect. And therefore no reason, that (for such a miraculous dispossessing of devils) they should esteem him to be rather the Messiah, than any of the rest. Moreover, if there had been any such miraculous dispossessings before, then had not that been true which our Saviour speaks of himself, john 15.24. saying thus: If I had not done works among them which none other man did, they had not had sin: but now have they seen and hated, not only me, but also my father. Briefly, if there had been such dispossessions before the coming of Christ: how then should our Saviour himself (by such his powerful expelling of devils) have been so particularly reputed for that son of David, Matth. 12.23. and 15.25. Psalm. 91.13. who especially was to walk upon the Lion and Adder, and triumphantly to tread the young Lion, and Dragon under his feet? Exorcists. Whatsoever you say, I will never be persuaded, but that there were dispossessions before the coming of Christ. Orthodoxus. Well, be it supposed there were such miraculous dispossessings in Israel, before the coming of Christ: yet is it to too absurd, to avouch that those extraordinary effects which apparently broke forth in former Demoniakes, are purposely recorded for infallible ordinary means, or signs, to discern soundly and truly of all the succeeding Demoniakes. Both, See D. Detection, pag. 110. pag. 138. pag. 99 pag. 162. because we are nowhere foretold by the Lord (your self also, else where avouching the contrary) that devils should precisely observe but one, and the self-same method, or order, in tormenting the parties possessed: and, for that also there was then no such urgent necessity of any such means, or signs to demonstrate Demoniakes. Detection. p. 54. For first, respecting our Saviour himself, all such demonstrative signs had been merely superfluous: because he very well knew the parties possessed without the weak help of any such sensible, or human experiments. As also, the people they very well might, and did also undoubtedly know the parties possessed: partly, from the often revelations of the parties themselves, partly, from the deliberate determinations of sundry their approved Physicians, who duly examining the order and manner of the possessed man's fits, could certainly tell them, that the same must necessarily proceed from some supernatural cause. Partly also from the outrage of Satan more at the presence of Christ, See Darels Detection, pag. 113 then ever before: acknowledging him withal, to be the son of the living God. And, partly also from the common people's proper experience: who having thoroughly experimented all physical helps, Mar. 5.25. Mar. 9.18. Luk. 8.42. and finding such ordinary or natural means ineffectual for working the cure, were driven to conclude of some other efficient, than the common course of nature could possibly afford. Neither did the parties, who brought the demoniacs to Christ, purposely relate those fearful vexations, as the only infallible means whereby they truly discerned the party his undoubted possession, Mat. 17.14.16. Mar. 9.17. Luk. 9.38.40. Mat. 15.22. which you very fond imagine: but, they reported them rather as forcible motions, to incline and stir up our saviours heart unto some timely compassionable care for their timely dispossession, as plainly appeareth. Besides this, the inference you bring from that Cananitish woman whom you quote in your margin: doth rather maim, then manage your cause in question. For, she was none of the common people of the jews, but a Christian proselyte: very truly instructed concerning a saving knowledge in Christ, Mat. 15.22. as may plainly appear by her holy confession. And therefore, there is no doubt but that self-same Spirit which had instructed her soul so soundly before, concerning the undoubted true means for her daughter's deliverance: had also foreshowed her as sound before, the very true nature of her daughter's malady, from the which she was then to be miraculously delivered by Christ. Moreover, if the common people of the jews could not possibly discern of the parties possessed, but, by some such sensible effects or signs, as they had sensibly experimented in their precedent demoniacs: Mat. 9.32.12.22. Luk. 11.14. then, how were those other demoniacs discerned, of whom no such sensible signs at all are recorded in Scripture? Briefly, your pretended objection concerning the jews, doth not concludentlie avouch, that either the jews themselves did undoubtedly hold an essential possession in those their Demoniakes: or, that otherways it was needless for them to seek unto Christ for his help, all the while the devil did but outwardly afflict the party possessed. No, no, the manner of their speech importeth rather the contrary of that which yourself do affirm: namely, that they (holding only but an outward vexation by Satan, in those their Demoniakes) did very earnestly importune our Saviour Christ for their speedy deliverance. So then, that your idle conceit concerning some certain true means or signs, for the jews to discern their Demoniakes by: See D. Detection. pag. 99 pag. 100 page. 138. page. 162. D. Detection. page. 54. is merely ridiculous. Both, because those your supposed means or signs, are only recorded as mere matters of fact: and for that also, no certain rules to discern of possessions may certainly be concluded, from such uncertain effects. Sith, as strange and as admirable matters as any you name: may, and do eftsoons also proceed from the only operations and corruptions of nature, as our seventh Dialogue declareth. Exorcists. See D. Doctrine, page. 3. Not so, for these actions or passions I speak of: they are undoubtedly such as surmount the whole faculty, skill & power of nature. Physiologus. Give me leave (M. Orthodoxus) to argue this point. Come on Exorcists, rehearse some few of the strangest of those your supposed actions or passions: which so highly surmounted the whole faculty, skill and power of nature. Exorcists. See D. Detection. page. 100 page. 136. With very good will. First therefore, the youngman (having pings thrust very deep into his legs, and other parts of his body) he was without sense or feeling thereof: a thing utterly impossible to nature. Physiologus. He himself hath eftsoons deposed, and confessed since then, that he hath felt the pings, and plucked them forth: although (for the present) he wholly dissembled the pain, as if he had been altogether in a senseless condition. Howbeit, because in this and those other his deposed reports which directly do cross your idle conceit, you usually give him the lie: let us therefore, the more strictly examine this your senseless opinion, concerning his supposed senseless condition. Galene very flatly avoucheth, ●alen. Contra Aristotel. that sense is not the alteration or change which is made in the organon, or instrument of sense: but, the knowledge rather of that self-same alteration. As for example, if (while I am attentive to any thing) one passeth before me, though the very image of that party be truly received into the Crystalline humour of mine eye, as it were in a glass: yet for all that, I do not see the said party so passing before me. Because, either the visual spirit with the faculty thereof, is kept back in the spring & original fountain of sight: or, for that the soul doth not send forth the common sense into the eye (it being else where employed) without which there can be no sense, and so by consequence, either little or no pain at all. Again, if I be earnestly busied, or attentively occupied about any matter, although (at that instant) some one being near unto me, should speak or cry out aloud, yet should not I discern what is spoken or cried: because, the common sense is employed & hindered else where. As for example, Archimedes, he was so earnestly busied about, and so attentively bend upon his Geometrical lines during the siege of Syracuse: as (when the City itself was subdued) he did neither think, nor know that the same had been taken before. Again, some having received many dangerous gunshots in wars, yet (being wholly taken up with resolution and purpose to fight) they felt (for the present) no pain at all: which piercing of shot, was ten thousand times more torment, than the youngman his pricking with pings. Now then, if constancy and resolution in any set purpose: as also, if a strong imagination may forcibly detain the spirit animal in her original fountain: briefly, if the soul doth not send forth her common sense into any part or member affected, without the faculty of which common sense there must needs be in that part or member, either little or no feeling at all, and so by consequence, either little or no pain perceived for the present: shall we therefore imagine it strange, & highly surmounting the whole faculty and power of nature, that your pretended poor patient at Nottingham (being especially so resolute upon that his pretended purpose) should endure (with very little or no pain) the pricking with pings, and so to dissemble the same for the present, as if he had been altogether in a senseless condition? Yea, and (which more is) must we undoubtedly conclude, that he was therefore possessed with a devil, because he felt not the pricking with pins? Nay, let us rather conclude, that he was not possessed, because he felt not the pricking. For there is no likelihood, and it is a thing unreasonable, yea, to too absurd, to imagine that the devil should quite take away the feeling of pain, from those whom he actually possesseth with a purposed mind no vex and torment: no, he would rather augment and increase the feeling of pain, See D. Doctri●● page. 89. pag● 106. that their torment might be so much more intolerable to them. And therefore, this is no action or passion surmounting the power of nature: or worth the recital to prove your idle conceit. Exorcists. See D. 1. Nar●at. pag. 19 Besides this senceleslnes of body: he foamed at the mouth like an Horse or a Boar, for a great space together. Physiologus. If foaming at mouth be a supernatural action: then the parties affected with the Epilepsy or falling sickness, these can and do also effect supernatural actions. Moreover, if foaming at mouth doth undoubtedly demonstrate a devil in the party that foameth: then may we likewise conclude, that every such scold as foams at the mouth; yea, every Horse and Boar, which foams at the mouth, hath undoubtedly some dangerous devil in their belly. But, who ever before now hath heard any speech of the devil his white foam? For surely, if a roaping white foam be some supernatural action or passion, surmounting the whole faculty and power of nature itself▪ the same then must needs be the foam of some dangerous devil demonstrated so plainly unto us, by such supernatural occurrents. Notwithstanding, what wight (being well in his wits) would not deem it a very ridiculous toy, to hear that a man (by his foaming and spittle) may truly be discerned to be essentially possessed with a devil? Fie, fie Exorcists, that you should so impudently dare to abuse your poor ignorant Reader. Are these the supernatural actions or passions: from whence you so confidently conclude your essential possessions of spirits and devils? Exorcists. See D. 1. Narra●. pag. 12. Nay sir, besides these▪ he and the rest, they had every of them some certain violent motions & stir: and that also without any alteration at all, either in their pulse, their breathing or colour. Physiologus. Those their supposed strange motions or stir, they were (it should seem) at no time so violent, but that the poor silly persons then present could easily stay them: which argueth no such supernatural action, as must necessarily be effected by som● devil essentially inherent within them. Notwithstanding, be it freely confessed, that those their imagined motions or stir were (in very deed) so sudden, and so violent as you bear us in hand, yea, and that also without any change or alteration in pulse, in breathing or colour: yet, this concludeth no supernatural action or passion. Only, Galen. it signifieth that the blood of those parties was earthy and thick, and so it could not (on the sudden) be so easily kindled: which causeth not only the pulse of such persons to be seldom or rare, but even their colour itself to receive no sudden alteration or change. Again, who doth not eftsoons behold sundry Melancholic persons, not only many days and months, but also many years to run up and down like madmen, crying very strangely, and howling like Dogs: without any alteration or change at all in pulse, in breathing or colour? Moreover, very use and custom helpeth much in these matters: yea, and that also, without any alteration or change of pulse, of breathing or colour. Your patient at Nottingham, he was (by profession) a tumbler long before: and therefore, the daily and accustomed use of those his supposed violent motions or stir, could procure in his body the less alteration or change. Briefly, how many things else may we daily behold in the variable causes and courses of nature more admirable, Baptista Porta, in magic. naturali. Levin. Lemnius de occult. naturae miraculis. Mizaldus, & Fracastorius, in lib. Sympathiae, & Antipathiae. more strange and incredible, than these are by much, the which notwithstanding, are never attributed to Devils, but to the hidden secrets of nature itself: as we have generally declared in our seventh Dialogue at large, and may more particularly appear in the several authors set down in the margin. By all which it is very apprant: that this, and the rest are but slender weak reasons, to conclude so weighty a cause. Exorcists. Well, See D. 1. Narration, pag. 17. but what say you to this? He was sometimes stretched forth in length, to such an extraordinary stature, as he seemed to exceed in height the tallest man in the town: which thing could never be wrought by any natural faculty, or power of nature. Physiologus. Howsoever the party reporting had simply deposed this point, may not yourself (having sense) be monstrously ashamed to pen down such palpable, such impudent, and gross impossibilities, as neither man, nor devil are able to accomplish but by an utter destruction of nature. Notwithstanding, be it supposed, that some such unwonted extension had then been effected, as you bear us in hand: yet, thus than we answer the same. The party intending to reach at the chord, being something above his ordinary height, he might therein have some extraordinary assistance from nature herself: who endeavouring such an extension, could not recall her said purpose before she had come to her uttermost limits. For, whatsoever is moved in recta linea, in the right line: Arist. lib. 8. de Physic. it must necessarily come to arrest or ever it can take a contrary motion. As for example, a ball being directly thrown against a wall: before it reboundeth back, it resteth itself against the wall. Again, an artery after the dilatation thereof, before it may possibly make a contraction, it resteth itself. So surely, all the arteries in summers his body, extracting themselves towards the height of the chord aforesaid: they must needs raise up themselves to their uttermost extension, or ever nature itself could cause them (by a natural contraction) to return to their former accustomed course: in all which time, that party (beholding the boy at a blush) might imagine him to be of a supernatural stature. And thus you may see some natural reason, for the youngman his extending himself to such extraordinary height: if (in deed) the same had been so as the party doth simply report it to be. See D. 1. Narrat. pag. 16. the 6. Deponent. Howbeit, because this supposed supernatural sight is only reported by a silly poor woman, perhaps in a maze when she saw the same: men may be too credulous concerning those her reports. For, she not seeing such sight till the afternoon, it may be some vapours arising then up in her brain, Hyperius in Method. ●heolog. lib. 2. p. 311 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. did breed certain accidents, like to suffusions or clouds; yea, and the same also in such an unwonted sort, as the poor woman might undoubtedly imagine, Galenu● libr. de Symptomatum differentijs. that she beheld the youngman from out of his ordinary place, or stature: which (with proper resemblances) may be lively demonstrated, especially by the art optic at large, and therefore the same no such admirable matter as you bear us in hand. Exorcists. Well sir, besides all this, he was eftsoons of such supernatural strength: See D. 1. Narrat. pag. 14.17. as he could hardly be ruled. Physiologus. How then came it to pass that some few men or women were able (by their own natural power) to subdue his said supernatural strength at their pleasure? See D. 1. Narrat. pag 14.17. You shall hardly persuade me, that the mere natural power of a thousand men, may possibly subdue the supernatural strength of a spirit or devil. Math. 8.28. Mark. 5.3. Luke 8.29. Howbeit, if this your supposed Demoniake had (in deed) been fast tied in chains of iron, as were the demoniacs put down in the Gospel, and could also as easily have knapped them in sunder: you might then more boldly have reported, and we would the sooner have believed, that the youngman (as you say) had been (in deed) of an extraordinary supernatural strength, beyond the faculty and power of nature. In the mean time, you may not be angry, though we esteem these trothless tales as trifling toys: being altogether insufficient to prove any such, either actions or passions, as do wholly surmount the faculty, skill, and power of nature. Exorcists. Why sir, besides the precedent supernatural actions, the youngman, See D. 1. Narrat. pag. 17.18. he was of a supernatural knowledge: foretelling my coming unto him, and telling of many things done, the actors themselves being absent. Physiologus. This is not so supernatural as you make men believe. For he might be ashsted in those his supposed predictions, and declarations of actions else where effected: D. Detection. pag. 93. by watch-wordes, by signs, by the insinuations, and speeches of others; by his own observations, collections, and probable conjectures: yea, and perhaps, by some cunning confederacies with Exorcists himself. Now than all these, and other like helps he eftsoons enjoying as hath been deposed by divers: no marvel at all though those his cosining predictions, and declarations of actions, to simple and plain meaning people, did seem very admirable, strange and miraculous. Although yet with the circumspect and provident beholders, there was in them no strangeness at all: but such as might easily be effected by the meanest of wit, with the help of a cunning confederate. Banks and hi● black Horse confederate. For, if Banks (by his continual practice) had brought his black Horse to such exquisite knowledge, as that (by the only sight of his masters eye, by his words, and many other experimented observations and rules) he could, and did eftsoons effect such admirable matters, as many of the beholders did imagine him to be rather a black devil, than an Horse: why should we wonder at all, that two cunning companions confederate together before, should conclude such a course between themselves, as the one (by the help of the other) should prognosticate such strange and incredible events, as that the silly poor hearers would rather deem him some supernatural Cole-prophet, than any natural cosining companion. So then this argueth no such supernatural knowledge, as you would make us believe. Howbeit, if he had spoken either Hebrew or Greek, never having learned those languages before: that had been in deed a very certain argument of some supernatural knowledge, and might very probably have concluded some possession by Satan. Exorcists. Why sir, he spoke Latin I assure you: saying thus. Ego sum Deus. Ego sum Rex. See D. 1. Narration, page. 19 Yea, and (which more is) he spoke (for a good space together) with an hallow voice in his belly, his mouth never closed, but stretched wide open. Physiologus. It should seem he was only possessed with some poor petty devil, See H. Discovery, p. 253.254. Ibid. pag. 215. that had no more Latin in store. Howbeit, if the devils memory had failed him, the best is, the boy himself, he had learned that Latin at school, many years or ever the devil and he grew acquainted. See S. Harsnets' Discovery, lib. pag. 227. As for speaking with an hollow voice in his belly, whatsoever it pleaseth yourself to put down with your pen: very many notwithstanding have judicially deposed, that he spoke as distinctly, and as orderly as other men do. But, be it supposed he spoke in such sort as you say: jul. Scaliger contra Cardan. Exercitat. 258. Hypocrates in Epidem. lib. 5. sent. 58. johan. Gorreus in definitionib. medicinal. Faetius, in aeconomia▪ Hippocratrin. Aug. de Civit. Dei lib. 24. cap. 23. doth that argue necessarily some devil in his belly? So, every paltry ventriloquist must become a Demoniake. Hypocrates maketh mention of the wife of one Polemarchus, who spoke in her belly. john Gorreus, he saith, that such as speak in their belly, in Hipocrates, they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, persons which speak in their belly; their mouth and their lips being closed. Faetius, he writeth, that the great Adrian Turnebus affirmed in his reading chair: that he had seen a Rogue, who (without either opening his mouth or stirring of his lips) did with his belly alone make such a sound, and uttered such a sensible voice, as both pleased the hearers, and gained to himself great store of money by the practice thereof. If therefore these be the supernatural actions whereupon you so greatly rely, for the undoubted confirmation of those your supposed essential possessions: I am sorry for intercepting M. Orthodoxus his course. Both, because these things are to too course and ridiculous, to conclude such a cause: and for that also, they were not in such sort effected, as they are by yourself in your published Pamphlet reported. Exorcists. Howsoever you would gladly discredit the truth of the History, See D. Doctri● pag. 3. the same could not possibly be false: it having the undoubted truth thereof so carefully reported with every circumstance, and the same also most soundly deposed unto, by divers Deponents. Orthodoxus. Why man, the very matters themselves, they were nothing so strange as the History reports them to be. For, how admirable soever they seemed at first in the beholder's eyes: yet, the Deponents themselves (deposing with some better deliberation, their supposed strangeness a fresh) they have since then more advisedly reform their oaths, H. Discovery. pag. 207. 20● 209.210. etc. Item. lib. 4. pa●● 256.257. and deposed the contrary. Namely, that now (by their better enlightened judgements) they do plainly perceive all those the former supposed supernatural actions or passions: to be but mere counterfeit toys, and plain cozening practices. And therefore, whatsoever yourself may happily imagine concerning the supposed infallible truth of that History, so carefully reporting those several points, with the several circumstances appertaining thereto: yet, the very best that wise men may think of that History is this. Namely, that the writer thereof, reported those matters as then only they seemed to be; but not as they were indeed and in truth. Besides that, other Histories are therefore credited, because they report nothing in nature impossible: or if happily they do, yet than they plainly demonstrate how the same was effected. Moreover, whereas you tell us, that the truth of the History hath been deposed unto: See D. Detect▪ pag. 156. and pag. 168. our answer is this, so hath the supposed truth thereof, been truly deposed against, howsoever you yourself (in your accustomed charity) do charge the Deponents themselves with open penury. And therefore (notwithstanding that your exceeding great care for the truth of the history) the matters reported therein, they may be untrue. Exorcists. See D. Doctrine, pag. 4. But sir? the Magistrates, they have not hitherto punished the reporters themselves, for seducers and reporters of lies: and therefore, why should not the published history be reported for truth? Orthodoxus. As though (because some silly poor persons reporting those matters as they verily supposed the same to be) the Magistrate therefore, he must with no less severity, censure such flying reports, then if it had been (in deed and in truth) for a mere matter of fact: or else, those matters themselves (so flyinglie reported abroad) they must necessarily be entertained for infallible truths: or as though, because the Magistrate, either in mercy will not, or, in some negligence doth not severely punish the reporters of lies: therefore, those their reported lies escaping unpunished, must (hand over head) be esteemed infallible truths. Or, as though, because the due punishment for such seducing and lying reporters be prolonged a time: therefore (in the mean time) the history itself (affording such false and lying reports) must necessarily be reputed an authentical history, notwithstanding the principal parties, and the Deponents also themselves have judicially deposed the contrary. Neither doth the principal party report any impossibility of himself, as you would have us fond imagine: because, it is undoubtedly possible, and we make no question at all, but that he did counterfeit. And so (notwithstanding those your thirty Deponents in store) that which the history reports concerning those your supposed supernatural actions, or passions, it might be utterly false. Exorcists. See D. Doctrine, pag. 5. Yea, but I am sufficiently able (notwithstanding the Party his impudent denials) to prove (by the apparent signs put down in the Scriptures) that he was undoubtedly possessed of Satan. Orthodoxus. When you have substantially proved unto us, first, that those your pretended signs put down in the Scriptures, were purposely recorded by the spirit of God, for certain, and infallible perpetual means to discern truly of essential possessions, and then next, that those falsely imagined signs in your counterfeit patients, were every of them, as undoubted effects of such a possession as were any of the other recorded in Scripture, of an actual possession: than you say something unto us. Howbeit, this your exceeding great labour to prove your supposed essential possessions from Scripture, by the particular effects of parties actually possessed in Scripture: it might (we verily suppose) until then, have been very well spared. Both, because those pretended Scripture signs were never put down as any certain demonstrative rules, to discern of your supposed essential possessions, which we have proved before: and, for that also we do freely acknowledge an actual possession in the days of Christ, howsoever we do flatly deny an essential inherency of Devils in the possessed man's body, or mind, as in our third and sixth Dialogue is plainly declared. Moreover, be it supposed, that those self-same effects of Demoniakes recorded in Scripture, were (in deed and in truth) the undoubted true means to discern truly of actual possessions then: yet doth it not necessary follow, that they are now also the undoubted true signs of an essential possession in summers. H. Discovery, pag. 177. and pag. 294. and pag. 297. Both, because summers himself hath no less freely confessed, then judicially deposed his counterfeit carriage in all things: and for that also, the possession of Devils whatsoever, is ceased long since, as in our seventh, and tenth Dialogues hath been sufficiently showed. Exorcists. If this be all you are able to say, concerning the infallible signs set down in the Scriptures: your answer is weak. Orthodoxus. The answer already avouched, might be fully sufficient to stay the violent streams of these your outrageous courses. Notwithstanding all this, least happily (by our voluntary silence to these your supposed signs expressed in Scripture) you might, either falsely flatter yourself, or fond imagine, that we are forced to silence, because, now you do in very deed, Aiacis clypeo tympanizare: encounter our forces with such a dangerous two edged sword as killeth down right: See D. Doctrine, pag. 5. let us therefore consider the matter so much the more exactly, & see whether the Lord (by those your pretended Scripture signs) hath pronounced a definitive sentence flat on your side, or not. And herein, we will first examine those the supposed signs themselves: &, than next your orderly applying of those self-same signs, to that your pretended purpose. Your supposed signs of possession are of two sorts; namely, either written or experimented, or rather (if you will have it so) they are, either canonical or apocryphal signs. Your written, D. Doctrine, pag. 6. or rather (if you will) your canonical signs, they are those which yourself would forcibly strain from the sacred Scriptures. Forcibly I say, both because there are no such matters established in Scripture, for infallible signs of future possessions, as we showed before: and for that also, if some such could be sound produced from Scripture; yet these your published signs, they keep no such certainty in themselves, as may certainly conclude any certain established means, for the certain discerning of essential possessions to the end of the world. No surely, these your published signs, they do ebb and flow with the Moon; having sometimes their redundancy, and sometimes their diminution, as best pleaseth your humour, to make them proportionable with this your pretended purpose in hand. See D. 1. Narrat. at the latter end of the treatise. For first, in that your primary imprinted Narration (the Moon being then in the full) it was so full Sea with those your supposed signs of essential possession in summers, as they flowed just to three and twenty in number. Then next, in your printed Apology (the tide being fallen, See D. apology, pag. 9 it should seem, to some lower ebb) they did forthwith forego at that ebb, full five of their former rate, and, only became but eighteen old ledgers, as may very plainly appear. See D. Doctrine, pag 6. to 17. And yet now in this your Doctrine of possessions (wherein all things must needs be esteemed, as the undoubted true Oracles of Apollo Pythius at Delphos) they do suddenly flow to a fuller Sea than ever before; being now newly amounted to nineteen in number. Whereunto also, See D. Doctrine, pag. 16. if we add (as needeslie we must) those your own seven experimented or apocryphal signs of possession: then do they arise fully to six and twenty in the whole. Surely, if there do shortly fall into your hands another fresh Demoniake, affording some new coined signs of essential possessions: it is not to be doubted, but that (in your next new coined Pamphlet) we shall have just one and thirty signs of such a possession, and then (I believe) the game will be hit. Howbeit, in the mean season, such palpable uncertainties (especially in the very principles and rules themselves) do plainly Prognosticate (to so many as are not purposely blind) that this your new found Cabalistical craft, concerning the deep and mystical art of Divillitie: is nothing else in effect, but a mere Cabalistical cogging conceit, or rather a very nimble and crafty conveyance of Legerdemain. And therefore, those your supposed Scripture signs (continued from the sixth to the seventeenth page) they might (I assure you, for any thing hitherto heard) very well have been spared: were it not, that yourself (in setting them down) did purposely intend to set forth to the world your circular folly. Who (rather than it should be supposed you did want your proper Antagonist, to encounter with these your supposed signs of your pretended essential possessions) would even purposely cross your own self, to make some sport with yourself. For, See D. Doctrine page. 5. first (in the first page) you make Scripture signs the only assured means, to discern truly of essential possessions: and then next (in the sixteen and seventeen pages) you do to too presumptuously put down your own experimented, See D. Doctrine page. 16. & 17 or rather your apocryphal signs, to be every way as undoubted demonstrations of such an essential possession, as any of the other expressed before. The which presumption of yours, your very friend (I mean M. Darel himself) hath censured thus. See D. Doctrine, pag. 22. Oh monstrous impiety! is not the Lord jesus (trow we) very highly beholding to this presumptuous Exorcist, that dareth even in his very Doctrine of possessions and dispossessions, thus presumptuously place the signs which Christ jesus hath given in his holy word of one possessed, among those his own apocryphal signs, which are but uncertain and doubtful? If happily you be offended with the peremptory Censurer of this your presumptuous practice: you must (for any thing I know) be fame to pull yourself by the nose. And this in effect, for your pretended signs of essential possession. Exorcists. Very well: See D. Doctrine, pag. 6. etc. and what say you next for my applying of those self-same signe●, to my special purpose. Orthodoxus. This (in effect) is that which I say to the same: namely, that your presumptuous applying of these particular signs set down in the Scriptures, See D. Doctrine from page 6. to page 17. to those your particular pretended patients, from the sixth to the seventeenth page (as before) is an intolerable trifling with truth: deserving rather a judicial censurer, than any logical confuter. Neither (when you have done what you can) will this your filthy profanation of Scripture (in any possibility) be made to support the ridiculous and idle frame of your palpable fooleries, from a most fearful downfall before you beware: they are so diversly opposite among themselves, and the one so cruelly cutteth in sunder the throat of another. For, behold (I beseech you) what unreconcilable garboils, your own pen hath rashly procured among those your pretended true signs of your essential possessions? First, those your fantastical Demoniakes, they have sometimes a supernatural strength, See D. Doctrine, pag. 14. & 16. See D. Detection pag. 100 See D. Doctrine, pag. 17. See D. Doctrine, pag. 9 and knowledge: yet sometimes again, they only but seem to have so. Sometimes they hurt, but hurt not at all: for though Satan can hurt, yet he hurts not forsooth: although yet, we have sometimes seen the contrary; for, Darling was so sore hurt, that he was lame for thirteen weeks together. Again, sometimes they seem to be senseless, but are not senseless: to see, but see not at all: to hear, when they hear not: to speak, when they speak not: to strike with their hands, See D. Detection. pag. 129. when they strike not: to walk with their feet, when they walk not at al. Yea, and (which I believe is a wonder of wonders) fire is sometimes no fire: See D. Detection, pag. 163. I mean it will sometimes burn, but yet not burn at all, if we dare credit your pen, in reporting these parabables, or rather these paltry fantastical fooleries. For what is this else in effect (I beseech you) but even most impudently also to avouch unto us, that those your pretended patients, they seemed sometimes to foam, but foamed not: to cry out aloud, but cried not at all: to wallow, but wallowed not: to swell, but swollen not: to be left for dead, but were nothing less, and so forth? For surely, where the causes themselves are only in a seeming show; there the effects can never be truly in a showing substance. But good Exorcists, never go about (by any your bewitching persuasions) to make us believe any of these your cabbalistical conceits or fantastical effects, in those your fantastical patients: unless you will freely permit us withal to conclude, that those the pretended effects of all those your supposed essential possessions, they were only but fantastical effects: and so consequently, but fantastical signs: but fantastical possessions and dispossessions: briefly, but the fantastical devices, of a fantastical Exorcist: intending (by those his fantastical fooleries) to replenish the world with fantastical fools. For, would you not (in good sooth) imagine us all to be out of our wits: if you could make us believe, that the master devil himself with all his adherents, were able to make a thing essentially existing in nature, either to be, or not to be, when it pleaseth himself: or, that he can cause (at his pleasure) the same thing, so existing in nature, to receive any other proportion, quality, shape or form, then that which was primarily appointed for it, and, even naturally infused into it by the first creation of God? As in our fourth and fifth Dialogues we have handled at large. Well, notwithstanding all this, we must be forced to account all these the precedent fantastical fooleries, for infallible truths: if (forsooth) we dare credit your bare report, concerning such admirable matters. And surely, there is some reason we should hearken unto them at leisure: you yourself especially having here showed yourself the most admirable mirabilist, among all the mirabilistes under the heavens. Here is (I trow) not only mirandum and miraculum both, but (which more is) mirabiliter mirificissimum: I mean, a very world of wonderles wonders. Howbeit, these your pretended signs of essential possessions, with their fantastical or fond application to those your supposed Demoniakes, being (in very deed) mere matters of fact, and so, beyond the compass of our Commission, we leave them therefore to M. Harsnet, See D. Doctrine pag. 19.20. and Thyreus the jesuit, with whom you are hotly disputing these points: and will be I perceive (so gross is your impudency) until public authority do either determine the contrary, or appoint you and us, to debate your question afresh, concerning the essential possession of devils. Wherein, when you have substantially prooned: first, that our Saviour Christ hath undoubtedly established those self-same supposed signs of actual possessions recorded in Scripture, See. D. Doctrine pag. 18. to be for ever, the undoubted true means, to discern soundly of essential possessions to the end of the world. And then next, that the pretty fantastical effects (pretended from those your fantastical patients) were undoubtedly, even one and the same with the other: that they proceeded apparently from one & the self-same cause: and were also, essentially effected after one and the self-same manner, without either cozenage or crafty conveyance: then conclude (as you do) from the effect to the cause, and spare not. In the mean time, you must give us good leave, to doubt of their truth as we have hitherto done; and must do (I believe) for any thing you are able to allege to the contrary. The rather, because the Evangelist (we doubt not) doth put down all those which you call Scripture signs, as only mere matters of fact, in the parties possessed then: and not as infallible means to discern sound of your essential possessions now, as we showed before. Exorcists. Nay sir, the Evangelist doth not barely report them, as mere matters of fact: See D Doctrine, pag. 19 but, puts them down also, as rules of doctrine and directions for the Church, to discern truly of essential possessions now. Orthodoxus. How are you certain hereof? Exorcists. See D. Doctrine, pag 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ipse d●x●t. Why sir? I conceive it so: therefore, no doubt it is so. Orthodoxus. Oh irrefragable argument! autos epha, ipse dixit: M. Exorcists himself hath spoken it: therefore, all the wisdom in the world will never be able to impugn the impregnable truth thereof. Howbeit sir, I for my own part, conceive it not so: therefore the same is not so. How now Exorcists, here is Pythagoras against Pythagoras: who I beseech you, shall be umpire between them? Exorcists. Surely, the very words of the text. Wherein our Saviour saith not, Mar. 9.21. how long hath thy son been possessed: but rather, how long hath thy son been thus handled? See D. Doctrine pag. 19 Making (you may plainly perceive) such his manner of handling: an infallible sign to discern sonndlie of all future essential possessions. Orthodoxus. You labour, Maledicta gl●ssa, quae corrumpit textum. to prove your idle conceit, from a plain text of Scripture: but accursed be that gloss, which corrupteth the text. For the question which Christ propoundeth there to the father of the child, Mark. 9.21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. respecteth only the first time of that accident, and not the manner or form of his handling: as very plainly appeareth in the words of the text, saying thus, how long time is it? ●agni●●, ex q●● ei hoc accu●t. Bez●. quod ho● 〈◊〉 ie. M●ntanus, ut hoc factum est▪ ous touto gegonen auto: that is, since this thing befell thy son; or since this thing happened to him: or, since this came to pass: or since this vexation first seized upon him? Thus you see the very words of the text, and the purest translators do simply refer that demand of Christ to the very time itself, not to the manner of that accident: and therefore (were it not that you would gladly draw in your essential possession, as it were by the ears) all wise men would wonder you should so corruptly abuse the plain text. Howbeit, this is not all, for (besides this your purposed corrupting of Scripture) you do also very presumptuously add to the text the wicked invention of your own idle brain, by foisting these words (in him, or a devil in him) into the very text itself: and so you enforce the holy Scriptures to speak what you please, saying thus. How long is it since thy son hath had essentially a devil within him? And this no doubt, of a very set purpose, to underprop your senseless opinion of essential possessions: there being no words in the text, importing such matter, or tending that way. For Matthew reporting that story saith only thus: Math. 17.15▪ Luck. 9.36. Mark 9.27. He is lunatic, or sore vexed. Luke saith, a spirit taketh him. Mark saith, He hath a dumb spirit: Lo, this is all that the Evangelists write of that matter. How therefore are you able (from all, or any one of these places) to conclude a Devil essentially inherent in the body of the Child? Nay rather, why should we not boldly conclude the quite contrary? Namely, that the Devil did only but actually vex and torment him: and therefore, from hence (you see) there ariseth no rule of Doctrine or direction, to discern truly of essential possessions. Exorcists. Why sir, there is a medicine left for the curing of essential possessions: See D. Doctrine pag. 19 therefore there is a means given to discern sound of such a possession. Otherways, what use of a medicine: where there is no means at all to discern of the malady? Orthodoxus. Perceiving the plain text of Scripture to be directly against you: now you compass your matter about with a quite contrary course. Labouring with tooth and nail, to prove ignotum per ignotius; Ignotum, per Ignotius. a matter uncertain, by a thing more uncertain: and so, in seeking to lay out your matter apparently, you make it more obscure than it was at the first. For, if there be no medicine left for the cure: then (to use your own reason) there is no means to discern the disease. Whether there be now such a medicine as yourself do imagine: will hereafter appear, See D. Doctrine, from pag. 20. to pag. 25. when we come to entreat of that point. In the mean time (leaving Thyreus and yourself to dispute the infallible signs of possession) we expect better reasons at your hands, for the proof of your supposed essential possessions: or require at the least, your present submission. Exorcists. See D. Doctrine, pag. 25. Why sir? those eight demoniacs we speak of, they were undoubtedly dispossessed by prayer and fasting: therefore essentially possessed of Satan. Orthodoxus. They were not essentially possessed of Satan: therefore not dispossessed at all by prayer and fasting. Howbeit, lest you should think I do now but put edge unto edge: go to, be it supposed they were so dispossessed as you say: that only proveth they were possessed, not that they were essentially possessed of Satan. For possessed they might be: though the Devil not essentially inherent in any one of their bodies, which is the point we dispute of. Exorcists. See D. Doctrine, page. 26. Their speedy deliverance doth argue an essential possession: for had they been only but outwardly afflicted of Satan, they had not been so presently delivered as they undoubtedly were. Orthodoxus. Nay rather, if they had (in deed) been essentially possessed, as you say; the Devil would have been the longer in driving out: for possession (we commonly say) is fully as good as eleven points in Law. Perceive you not therefore how absurdly you reason, when you affirm it more easy to deliver a man essentially possessed of Satan: than to deliver a man not possessed at all? For very certain it is, that if one and the self-same working power for the dispossessing of Devils, doth (with equal expedition) both outwardly and inwardly concur in that special business, it will bring forth even one and the self-same effect: and therefore, why should not that work whatsoever (whether outward or inward) be then forthwith accomplished with like speedy deliverance? Exorcists. Because prayer and fasting being used herein, See D. Doctrine, pag. 26. this disease, it hath a more particular, a more absolute, and a more certain promise of speedy deliverance: then any other torment of body or mind inflicted by Satan. Orthodoxus. You do either most strangely forget yourself, or very rashly avouch you care not what. For, hath not every special torment else inflicted by Satan as particular, as absolute, and as certain a promise as this your pretended possession; that particular promise especially being implicatively considered in that self same general promise, Eph. 4.27. jam. 4.7. 1. Pet. 5.8. which the Lord hath undoubtedly given to each faithful resistance of Satan? Now then, if generally all, then more specially every particular torment inflicted by Satan (the same being faithfully resisted) shall undoubtedly receive grace from above, for a like speedy deliverance: so far forth especially as seemeth good to the Lord. Notwithstanding, it may be (and very likely it is) you will answer us thus. All the external torments inflicted by Satan, they have only a promise conditionally, namely, if the same seemeth good to the Lord: howbeit the essential possession of devils being an internal torment, it hath a promise more absolutely, I mean (in plain English) whether God will or not. This you avouch in effect throughout all your pamphlets, in sundry places: therefore prove this assertion sound, by either Scripture or reason, and the conquest (I assure you) is your own. Notwithstanding (howsoever Exorcists surmiseth the contrary) we do confidently avouch, that all external torments whatsoever, inflicted by Satan, they have so much more certain promise of speedy deliverance than these your supposed essential possessions: by how much that their said promise of speedy deliverance, is more apparently and more certainly avouched to them, than is any to these your pretended essential possessions of Satan. See D. Doctrine, pag 26. For, howsoever you may possibly bear us in hand there was some gracious promise of speedy deliverance granted freely unto it in tenebris, I mean in some secret corner: very certain we ar● (whatsoever you prate) that, there is no apparent precept or promise concerning such matters, throughout the whole Scriptures, as shall more plainly be proved, when we come to that point. See D. Doctrine, pag. 26. And therefore, that silly poor instance, wherewith you endeavour to prove a more speedy deliverance from those your pretended essential possessions (that self-same instance arising especially from those your particular actions, now justly called in question) it concludes not your cause, howsoever therein you do but triflingly collude●ith ●ith ●our ignorant Reader; no, no, it is only a pitiful begging of that you should prove. Petitio principij. For, we flatly avouch, that those your eight pretended Demoniakes, they were not so possessed at all: and therefore, See D. Doctrine, pag 26. not dispossessed by your prayer and fa●ting. Briefly, when you are able as substantially to demonstrate the undoubted certainty of your essential possessions, joh. 20. & 21. as Christ hath unanswerably established the infallible truth of his glorious resurrection: we will then (by the grace of our God) endeavour ourselves to become therein also, joh. 20.27. See D. Doctrine, pag. 26. not faithless, but faithful Thomasses. In the mean time, you must be content, though we also accord, and jump justly with those your other Antagonistes, who do purposely reject your fantastical opinion of essential possessions. Moreover, we do here advertise yourself withal, to wonder no more, that the learned-men of our land should be of a divers judgement to yours: until you have exactly considered, and fully answered our former Dialogues. Again, we would wish you to forbear from those your insolent vaunts, concerning your having of Scriptures and Fathers f●lly on your side: until you have sufficiently answered the several Scriptures and Fathers let down in our sixth Dialogue at large. Briefly, we would have you surcease●rom ●rom that your shameless pretending of common experience: until you have flatly confuted whatsoever our seventh Dialogue setteth down to the contrary. See D. Doctrine, pag. 26. Yea, and all these the former forbearing we would have you so much the rather to perform: by how much we see it is nothing repugnant to the nature and will of God, to deny your supposed essential possessions, especially now in these days of the Gospel. Exorcists. Oh yes sir, See D. Doctrine, pag. 27. the Lord he hath threatened wonderful judgements both written and unwritten: therefore, he hath also threatened the essential possession of spirits and devils. Orthodoxus. Or ever I answer the very point of your argument, I must necessarily censure a little, as well your inconsiderate quoting: as also your unconscionable abusing and profaning of Scriptures. For first, in Deuteronomie, we must in any case account your essential possession of devils, Deut. 28.62. some unwritten wonderful judgement: Revel. 22.18. howbeit, in the Revelation forsooth, you will have us esteem of the same, as of some written judgement of God. And thus, between written and unwritten you keep such a coil: as men must never be quiet, before the supposed essential pessession of devils be deemed, if not a written, yet some unwritten judgement of God at the least. But go to, propound your own argument. Exorcists. I propound it thus. All wonderful judgements (whether unwritten or written) are undoubtedly threatened to disobedient See D. Doctrine page. 27. persons. But, the essential possession of devils is some wonderful judgement of God unwritten or written: therefore, the essential possession of devils is undoubtedly threatened to disobedient persons. Orthodoxus. I do first answer your proposition thus. All such wonderful judgements as the Lord in his eternal counsel hath decreed for judgements: those (whether unwritten or written) are undoubtedly threatened to disobedient persons. Then next I deny your Assumption, namely, that the essential possession of devils is any such wonderful judgement, as the Lord (in his eternal counsel) hath decreed for a judgement; neither will you ever be able to prove the same. But go to, admit (by the way) your argument were currant in every point, which will never be proved: what then? how doth this conclude your supposed essential possessions now, in these days of the Gospel? Exorcists. Oh yes sir, if you admit the premises, I doubt not to prove that Consequent, by a necessary prosyllogisme, in this following order. See D. Doctrine, pag. 27. Whatsoever wonderful judgements (unwritten or written) are perpetually threatened to the disobedient persons, those judgements, they are also perpetually inflicted upon the disobedient persons. But, essential possessions (being some wonderful judgement unwritten or written) are perpetually threatened to the disobedient persons: therefore essential possessions, they also are perpetually inflicted upon the disobedient persons. Orthodoxus. The proposition of this your necessary prosyllogisme, it halteth down right: and will never be made to go currently an end with all the cunning you have. For then, all the wonderful judgements of God whatsoever (whether unwritten or written) being perpetually threatened against, must also be perpetually inflicted upon the disobedient persons: joh. 9.2.3. Psal. 130.3. and so (by consequence) there should be no salvation for any in Christ. Exorcists. Why sir, the essential possession of devils, it is only but a corporal judgement: and inflicted upon men in this present life. Orthodoxus. Then is the same also but a conditional and temporary judgement: and may not be avouched perpetual. For, where the condition of the judgement itself is not perpetual: there also the perpetuity of the judgement falls flat to the ground. Exorcists. See D. Doctrine, pag. 27. Though the essential possession of devils, be (in deed) but a temporary judgement: the Lord notwithstanding, he may now (in these days of the Gospel) inflict the same upon some, if so it seemeth him good. Orthodoxus. And, he may cease to inflict the same upon any for ever, if so it seemeth him good: which is every way as likely and as probable, as that which you say yourself. Howbeit, because this is not to answer in deed, but rather to hack sword with sword: we will therefore, more exactly examine the very point of your argument, which I take to be this, namely, the Lord he may now inflict the essential possession of devils upon some, See D. Doctrine, pag. 28. in these days of the Gospel. What then? therefore he doth now also inflict the same upon some? that followeth fair and far off. Although yet, this in very deed is your unanswerable argument throughout your whole pamphlets almost, as all men may plainly perceive that shall exactly consider the same. Wherein (like a superexcellent Logician) you do but blindly reason, A posse, ad esse▪ non valet consequentia. from a bare may-bee, to the being of a thing in deed; which concludeth as justly as Germans lips, that stood seven miles distant asunder. Howbeit, if you will have it (in any case) accounted an irrefragable reason: then, what say you to another of mine, being cast in one and the self same mould with yours, thus. The sky may now fall, and so shall we have great store of Larks: therefore, the sky is now fallen, and we have great store of Larks. If yourself were forcibly constrained to feed upon the only most admirable fruit of such a fantastical sequel, till you have fully confirmed your cause in hand: it is to be greatly feared, that the very faintness of body would force you to desist from your labours, before you had finished your business. Exorcists. Not so. See D. Doctrine, pag. 28. For, there is as great cause the Lord should inflict this judgement now: as at any time heretofore. Orthodoxus. It is utterly untrue. See D. Doctrine, pag. 31. For, the manifestation of Christ his Deity, and the confirmation of his glorious Gospel were the main causes of possession in Christ his time: those causes being ceased long since, how should the effect itself be still continued? So then, the main ends of possessions being long since determined: who seeth not less cause of inflicting that temporary judgement, especially now in these days of the Gospel? But, be it supposed there were now as great causes of such a wonderful judgement as ever before, what then? Seeing the same (as you lately confessed) is only but a conditional or temporary judgement, and therefore, to be then and there inflicted, when and where it seemeth good to the Lord: from whence have yourself received this large Commission, that you dare thus proudly presume to limit forth the Lord his times and his seasons, for the seasonable inflicting of this your supposed most wonderful judgement? The only wise God, he stands in no need of your counsel and direction: concerning the timely inflicting of this one, or any other of his temporary judgements. Isa. 40.13.14. Wis. 9.13.14. Rom. 11 34.35. 1. Cor. 2.16. See D. Doctrine, pag. 30. Rom. 12.3. Deut. 29.29. 1 Cor. 4.6. For, who ever taught him how to dispose of any his judicial proceedings with the sons of Adam? So then, we conclude this point with Master Darrell, and say thus unto you. You take too much upon you (good brother) in thus presuming to understand above that which is written, and meet for yourself to understand: and do not understand according to sobriety. Know you not (good brother) that the things revealed belong only to us, and our children? Why then dare yourself thus insolently undertake to limit the Lord his times, and his turns: for the timely inflicting of his temporary judgements; and to avouch your own apocryphal conceits, as unanswerable reasons of those your pretended essential possessions, which the Lord hath no where revealed unto you, but in truth the contrary, as appeareth plainly, even in all our precedent Dialogues. Exorcists. See D. Doctrine page 28. Howsoever yourself do restrain the essential possession of devils, to the only manifestation of Christ his Deity & confirmation of his glorious gospel: very certain it is, that the aforesaid essential possession was evermore a judgement, inflicted also upon the ungodly for sin. But sins of every kind are now as rife in the world, as in any age since the beginning: and therefore the Lord, he may now as justly inflict that punishment upon sinners, as heretofore he hath done. Orthodoxus. I make none other restraint of that temporary judgement, than the sacred Scriptures do make thereof: as in our sixth, seventh, and tenth Dialogues appeareth. Notwithstanding be it confessed, that sins of every kind are as rife in this our age, as ever before: yet, who made you of counsel with the Lord, that you dare so peremptorily, and so precisely put down the supposed essential possession of devils (it being but temporary) as a wonderful judgement of God, inflicted especially upon men for their sins? Seeing it is certain, that even those natural infirmities themselves, john. 9.3. which do now remain in the world, are not always inflicted upon men for their sins: yea, and sith it is also undoubtedly true (if we speak properly, and according to the depth of Divinity) that the afflictions which the Lord layeth ordinarily upon the Elect in this life, Rom. 8.1. Robert Ponte. proposition 2. pag. 29. cannot properly be called the punishments for sin. And therefore it must necessarily follow, that either the possession of devils whatsoever, it was not especially and purposely inflicted upon men for their sins, but only for the two former respects: or if so, that then only the reprobate sort were fearfully subjecteth to that special judgement. And so (by consequence) Tho. Darling, he was not then possessed at all: because the whole world, and you also yourself do jointly hold him an elected child of God. Moreover, if some natural infirmities were purposely inflicted on men not for sin as you say, Matt. 8.16.17, joh. 9.2.3. See D. Doctrine pag. 31. but for the only manifestation of the glory of God, without any regard of the party his sins: then why not much more a supernatural malady, I mean the actual possession of devils? It being especially but a temporary judgement of God; tending more especially to the glory of God: yea, and (which more is) the admirable curing also thereof, appropriated more especially and only to Christ himself, Matth. 12.23. & 15.22. Gen. 3.15. Psalm. 91.13, Matth. 4.6. as to that only son of David, who was actually to bruise the Serpent's head, and triumphantly to suppress the Lion and Dragon. Besides all this, if the possession of devils whatsoever, was a wonderful judgement inflicted upon men for their sin: it is very likely then, Matth. 9.2. Mar. 2.5. Luk. 5.20. john. 5.14. that our Saviour Christ in curing the same (as in the rest of many other his miraculous cures) would also have put the possessed especially in mind of their sins, and of sinning no more. Howbeit, he never gave those men whom he delivered from Satan's possession any such watchword at all, concerning either their sins, or their sinning no more: and therefore it is very probable, that that temporary judgement was never purposely inflicted for sin, but only for those the aforesaid respects. Neither can those your quoted Scriptures, in any possibility, conclude your former assertion concerning the inflicting of actual possessions upon men for their sins: those self-same Scriptures having only a relation to some natural infirmities, Ioh 9.2.3 Matth. 9.2. john. 5.14. and not to this your supposed supernatural malady, I mean your essential possession of devils. Furthermore, if possessions whatsoever be inflicted especially upon men for their sins: it is very likely the same (being so extraordinary a judgement) would have been more especially inflicted upon extraordinary sinners: but that we may plainly perceive to be otherways. For not only the same was eftsoons inflicted upon silly poor persons, upon young children and infants: See D. Detection. page. 93. See S.H. Discovery. pag. 114. but (which more is) that your pretended patient, he did (you say) undergo that wonderful judgement, not so much for any sin of his own, as for the sins of Nottingham, and the Country about: and therefore it appears by the premises, that even the actual possession itself, was not always inflicted upon men for their sins. Now then, if not for sin, as hath been declared, then for the two former respects. But these two respects are long since determined: and therefore the possession of devils whatsoever, was long since also concluded and ended. Briefly be it supposed, that the possession of devils whatsoever, was evermore a wonderful judgement inflicted especially upon men for their sins, and that there be now as great sins in the world as ever before: yet your ordinary conclusion (a posse, ad esse) enforced from thence, namely, that therefore men (may be) as well possessed now, as at any time heretofore, if so it seems good to the Lord, doth not necessarily follow thereof. For this (may be possessed now) doth not certainly conclude any certain possession now; unless you can first very certainly demonstrate unto us, that even now also (as well as in Christ's time) it seemeth good to the Lord, to inflict upon men the self same wonderful judgement. Because, howsoever it be undoubtedly true, that the Lord (if it seemeth him good) may do all things whatsoever: yet this also is as undoubtedly true, Psal. 135.6. namely, that whatsoever the Lord willeth, that only doth he in heaven and in earth. Which will of the Lord, when you (by the witness of his own mouth) are able to avouch directly unto us, as an undoubted confirmation of this your singular conceit, concerning the essential possession of Devils: we will then very willingly give over the field, and yield you the conquest. In the mean time, if we also should argue against you thus. The Lord God, he hath (besides the possession of Devils) ten thousand strange judgements in store, to inflict upon men for their sins: therefore (purposely pretermitting this temporary judgement of actual possession) he may fearfully inflict any other judgement upon obstinate sinners. If I say, we should argue on this sort (a posse, ad esse) would you not forthwith conclude great childishness in us? And yet this sophism of ours (from a bare may be, to the being of a thing in deed) it hath so much more probability of truth than hath yours: by how much the actual possession of Devils was only but a temporary judgement, and long since determined by our Savour Christ, as in our seventh, eight, ninth, and tenth Dialogues very plainly appeareth. Exorcists. Nay sir, See D. Doctrine, pag. 28. I have the consent of all Churches: the testimony of Fathers, of travelers, of Papists, yea and the very vaunts which the Jesuits make of their Exorcists calling: to prove the continuance of essential possessions now in these days of the Gospel. Orthodoxus. Your consent of all Churches (for any thing hitherto heard) is only a consent, consisting wholly in silence. Moreover (whatsoever may be the testimony of Fathers herein) your writers themselves, they are only brought in as dumb shows on the stage, and so they depart again without speaking at all: unless happily their general silence must argue their particular consents to your purpose in hand. Otherways, it may be supposed, that the great multitude of Fathers (whom you have so mightily mustered on ranks in your margin) they would have been made to parley, and to fight in your quarrel as well as Wyerus: had they not taken the pette at your manner of marching, or been suddenly deprived of speech. As for Wyerus his roving report concerning the seventy possessed at Rome in one night, with the thirty also at Amsterdam, it smells of the rot, and argueth some Legerdemain among the Exorcists there at the least. Both because the parties themselves (being but Children) were the less able to espy and withstand the intoxicated potions, and bewitched enchantments of those cozening paltry Priests: and for that those their pretended possessions befell them so on the sudden, as if the possession of Devils, were only an infectious or catching disease. Besides that, Wyerus he is one whose authentical credit, your own self hath else where disabled in matters more likely than this: and therefore the less reason we should credit his roving reports in these matters, especially so strange and incredible. Now next concerning those your travelers, that must tell us their terrible tidings of your essential possessions in places else where, you know the accustomed Proverb: namely, that such as have been at Rome may lie by authority. In consideration whereof, we deem it much better for us to entertain (at our pleasures) those the Romish reports of your travelers: then to traverse the truth of their trothless tales, by traveling ourselves to Rome for the due trial thereof. In like manner, the testimony of your Papists is of little importance concerning these special points. Both, because when the same shall be brought to the highest degree, it is but the bare testimony of some cogging Copartners in the self-same like cozening practices: and for that also the reporter thereof is only Thyreus, D. Detection, pag. 42. a man, whom your own self doth deeply discredit throughout your whole Pamphlet, yea and M. Darrel he saith: to convince by such, is to beat the air, and not to dispute. Briefly, your Exorcists calling, their pretended power and proud vaunts, for the powerful expelling of Devils (every of those suiting so fitly with Exorcists himself and his several practices) are all very fitly and fully confuted by D. Fulke, upon several occasions, and in sundry places throughout our sixth, ninth, and tenth Dialogues. The which reverend and learned Doctor, did therefore not purposely bend his pen against the nonbeing of actual possessions now in these days of the Gospel: because (in his time) the being thereof was never so confidently braved out, before now, nor so impudently avouched from pretended examples of particular persons, as it is now by yourself. Exorcists. See D. Doctrine, pag. 29. But, why seems it incredible there should be essential possessions: in these days of the Gospel? Orthodoxus. Because, the working of miracles being ceased long since: the possession of Devils whatsoever (being always miraculous) did even then also determine therewith, as in our sixth, ninth, and tenth Dialogues appeareth. Exorcists. See D. Doctrine, pag. 29. It seems then, by the purport of your speech, that to be possessed with a devil, is a miracle: and not any disease which was sometimes miraculously cured. For why? the ceasing of miracles putteth only an end unto miracles, and not to any the diseases themselves which were sometimes miraculously cured by Christ: otherwise, we should have none sick (now in these days) of any natural disease whatsoever. Howbeit, as all other natural diseases (notwithstanding any their miraculous curing in the days of Christ) are yet still continued amongst us now, and are cured also by mere natural medicines: so surely there may be essential possessions now, as a supernatural malady remaining with men, although no such miraculous curing of possessions now, as were heretofore effected by Christ, and his own Disciples. Orthodoxus. Howsoever you catch at any thing spoken, it appeareth rather (by the very purport of your answer) that you do purposely cavil, and but wrangle at words as being utterly unable to encounter directly with the matter itself, expressed in those words: and so (for default of an adversary) you but sportinglie fight with a phantasied shadow. For who ever avouched the only possession of devils to be simply a miracle? and not rather some such supernatural matter, as was only, and at all times miraculously cured? Which self-same supernatural or miraculous manner of curing, being ceased long since: that supernatural manner of vexing by Satan, must necessarily determine therewith. Otherwise the Church should still undergo some supernatural malady: for which there is now no supernatural medicine remaining, which once to imagine, were to too absurd. Howbeit, that we may the more strictly examine your confused answer by the several members: I pray you propound the several points implied therein, in a more several order. Exorcists. Content: See D. Doctrine, pag. 29. this than I say first. All natural diseases whatsoever (notwithstanding their former miraculous manner of curing) are yet still continued with men: therefore that supernatural disease, I mean the essential possession of devils (notwithstanding the former miraculous manner of curing) it also is yet still continued with men. Orthodoxus. I answer you thus. Natural diseases they are yet still continued with men, as infirmities naturally arising from the corruptions of nature: supernatural diseases, I mean the possession of devils whatsoever, they ever did, and do only proceed from some supernatural cause, namely, from that eternal God, who alone is the creator, the orderer, the disposer, the director and reformer of nature, as in our sixth Dialogue we have plainly declared. Now then, howsoever we may certainly conclude the continuance of mere natural diseases, so long esspeciallie as the corruptions of nature itself do remain: yet can we not certainly conclude from thence, any determined continuance of supernatural diseases, unless also we can certainly set down a predetermined perseverance thereof, from the perpetual determination of that supernatural and primary efficient, who (having in his own hidden counsel decreed it so) will also accordingly execute and effect the same upon some at the least. Howbeit, such secret decrees are unknown to men: & therefore such supernatural diseases may never (by any man living) be avouched for certain. But go on I pray in expounding the other part of your answer. Exorcists. I propound it thus. Natural diseases (notwithstanding their former miraculous manner of curing) are now still to be cured of us, See D. Doctrine, pag. 29. by mere natural medicines: therefore supernatural diseases, I mean the essential possessions of devils (notwithstanding any their former miraculous manner of curing) they also are now still to be cured by some supernatural medicine, namely, by prayer and fasting. Orthodoxus. I answer you thus. The curing of natural diseases by mere natural medicines; Exod. 15.25. 2. King. 20.7. Pro 27.9. 1. Tim. 5.23. Eccl. 38.1.4.12 is a flat institution and ordinance of the only wise God: and therefore the same is to be conscionably and carefully observed of all men. Howbeit, the supernatural remedy for supernatural diseases, it was then, and now also, the only supernatural virtue and power of the omnipotent God: the which supernatural power of his was so farforth, and so long time dispensed to some certain particular persons, as those supernatural diseases continued in use. And therefore unless you be able to prove directly unto us the perpetual continuance of such supernatural maladies; it is in vain to pretend the perpetuity and dispensation of any such supposed supernatural medicine. Although notwithstanding, if you were sufficiently able to confirm the continuance of actual possessions, even now in these days of the Gospel: yet surely, that your pretended ordinary remedy of prayer and fasting for the curing thereof, will not possibly be made to serve for your purpose, as our ninth Dialogue doth tell you, & shall be declared more at large, when we come to handle that point. For if the possession of devils whatsoever, be (as yourself doth confess) a disease no less supernatural now, then were those primary possessions in the days of Christ: we do verily suppose, that the curing of possessions now, must needs be as supernatural and as miraculous, as were any the miraculous curings of actual possession in the days of Christ, whatsoever you prate to the contrary. For (be the times what they will) this is undoubtedly true, that supernatural maladies whatsoever, they cannot possibly be cured but by the only supernatural medicine, I mean the immediate virtue & power of the Lord. And so by consequence, the curing of possessions now whatsoever: it must (notwithstanding any your pretended ordinary means of prayer and fasting) be fully as miraculous now, as ever before. Exorcists. See D. Doctrine, pag. 29.30. Not so, for the miracle than was only the admirable curing of essential possessions, by the immediate power of a commanding word: the extraordinary use of which self-same commanding power, is long since determined together, with the miraculous manner of curing itself. Howbeit, the ordinary curing of possessions now, it is only by the mediate power of an entreating word▪ and therefore such ordinary manner of curing possessions now, is no more miraculous than is the ordinary healing of blindness, deafness, dumbnes, & other like natural diseases by mere natural medicines. Among which said natural diseases, the essential possession of devils is jointly recorded in scripture; as a joint ordinary disease of like perpetual continuance. Orthodoxus. The miraculous curing of possessions in Christ's time, was at no hand effected by an only bare commanding word, prolated and uttered abroad in the air with a vanishing sound, for so there should, even in only bare syllables and words, be necessarily included some magical force: but the said miraculous curing then, was primarily and efficiently accomplished by some supernatural power concurring also therewith, and enabling that self-same commanding word, to the admirable effecting of such a miraculous work. In like manner, neither is that your pretended ordinary curing of possessions now whatsoever, effected by an only bare entreating word, prolated and vented abroad in the air with a vanishing sound as before; for so, some magical enchantment should lie secretly lurking in the only bare syllables and words pronounced, which were monstrous absurd to imagine: but this your pretended ordinary curing of possessions now, it must also be primarily, and efficientlie accomplished by some supernatural power concurring also therewith, and enabling that self-same entreating word, to the admirable effecting of such a miraculous work. For notwithstanding those your different terms of commanding and entreating; that supereminent power which effecteth the business, is ever but one and the same. And therefore, howsoever the actual possession of devils be jointly recorded with those natural diseases, which are only to be cured by mere natural medicines: yet neither are they a joint ordinary disease, job. 1.6. & 2.1. nor of like perpetual continuance; no more than Satan himself may therefore be ●aid to be of like holiness with other the sons of God, because he is jointly recorded among the sons of God: and therefore notwithstanding the joint recording of this one, with those natural diseases which are now to be cured by only mere natural means: that supernatural curing of the precedent and subsequent possessions whatsoever, it was then, and is now (if any such be) even equally and proportionably most admirable, strange and miraculous. Moreover, if the pretended possession of devils whatsoever, must therefore be now deemed but a mere natural malady, and only because it is jointly recorded among those other diseases of men which are merely natural, a thing to too absurd and senseless: then surely (besides that you do therein directly cross your former speech, where you make it a supernatural malady) the curing of possessions now whatsoever, D. Doctrine, pag. 29. must needs be as merely natural, as the ordinary curing of all other the natural diseases recorded therewith. And so by consequence your prayers and fastings they are now but mere natural medicines, no less naturally effectual for the ordinary curing of people possessed with devils; then any other physical receipts whatsoever, for the ordinary curing of mere natural diseases, which were merely absurd to imagine, but most palpable gross to avouch. Otherways, if the possession of devils whatsoever, be (as yourself doth else where affirm) a supernatural disease, D. Doctrine, pag. 79. D. Detection. pag. 41. and the remedy also thereof, namely, prayer and fasting, a supernatural remedy: then surely the curing of such possessions (whensoever, and by whomsoever effected) it also must needs be supernatural, strange and miraculous, for a like cause argueth a like effect. And so by consequence, the working of miracles must still be continued in the Churches of Christ: an opinion directly opposite to the approved judgements of all men. For all do uniformly avouch, and very confidently conclude in one, that the working of miracles was only but a temporary privilege particularly bestowed on some, and that also, for those two former respects: namely, the declaration of Christ's deity, and confirmation of his glorious Gospel, as in our sixth, ninth and tenth Dialogues, hath been showed at large. Exorcists. Howsoever principally for those two former respects, See D. Doctrine, pag. 31. there were in the days of Christ an essential possession of Devils, and other diseases: yet were there some other cause or causes beside, especially the outrageous sins of people, the which also our Saviour Christ (in curing the parties possessed) doth eftsoons admonish them of, Math. 9.2. Mark. 2.5. Luk. 5.20. joh. 5.14. as we showed before. Howbeit, the self-same sins do now remain among men, in these days of the Gospel: and therefore also the self-same essential possessions. Orthodoxus. That there were essential possessions either then or now, we have ever denied: and yourself shall never be able to prove the same, before you have fully disproved the several reasons put down in our second, third, fourth and fifth Dialogues concerning those special points. Notwithstanding all this, if (by the way) the same should be granted, which (by sway of argument) would never be gained: yet were there no sequel at all in your argument. For (besides that the same is your old accustomed suresbie, a posse ad esse) you do reason absurdly and fondly in reasoning thus. The like sins do still remain among men in these days of the Gospel: therefore also, the like essential possessions. Surely you shall never be able to make us believe that this consequent is currant: unless you can soundly persuade us before hand, that the unmatchable God hath (by some matchable covenant) concluded covertly with Exorcists himself, to make the execution of any his wonderful judgements inflicted on sinners, every way proportionable and suitable to Exorcists his fantastical and itching conceit. For we have showed before, that the Lord did not purposely inflict that extraordinary judgement upon men for their sins: and your quoted Scriptures they prove no such matter, as we told you also before. If notwithstanding all this, you will needs have your sequel canonised currant; then how answer you this? The like sins do remain among men now a days, Luk. 17.27. which were heretofore found in the days of Noah: therefore, there is now also the like inevitable flood of water, that then drowned the world. Exorcists. Gen. 9.14, 15. That followeth not. For the Lord God (by a perpetual covenant) hath put a final end to the like flood of water for ever: and sealed that self-same covenant with a perpetual sign. Orthodoxus. joh. 12.31. Even so hath our Saviour Christ (by a solemn perpetual promise as it were) put a final end to the actual possession of devils: and sealed up that self-same promise by a perpetual sign, Math. 12.39.40 I mean his death and resurrection, as in our sixth and seventh Dialogues appeareth. But go to then, how answer you this? Isa. 1.10. & 3.9 Ezech. 16.49. Luk. 17.29. 1. King. 2.23.24 The self same sins remain at this day, which were erst to be seen in Sodom and Gomorrah: therefore also the self-same judgement of Brimstone, and fire from heaven. Or this, there is one and the self-same deriding of the Prophets and servants of God, which was in the days of Elisha: therefore there is one, 2. King. 17.25. and the self-same devouring with Bears. Or this, there is the self-same profaneness now, which was erst in Samaria: therefore the like fearful destruction by Lions. 2. King. 5.27. Or this, There are as bribing companions now in these days, as ever was Gehazi himself: therefore there is now the like leprous vengeance on them, that was erst on Gehazi himself. Go to now Exorcists, what say you to these and the like exceptions against that your precedent invincible argument? Exorcists. These were every of them, extraordinary judgements. Orthodoxus. And what one living man but yourself alone, was ever so impudent as once to avouch: that the possession of devils whatsoever, is an ordinary judgement of God? Exorcists. Well sir, See D. Doctrine. pag. 31. how extraordinary judgements soever, the Lord God notwithstanding (if it seemeth him good) he may even now (in these days of the Gospel) inflict any one of them all upon Sinners. Orthodoxus. Oh sir, recall home your wits I beseech you. I have told you ofttimes before, and must now tell you again, that the question is not what God may do: but what he now doth in these days of the Gospel. We very confidently affirm that the Lord now in these days of the Gospel, doth not afflict any person, by an actual possession of devils, because the two only ends of that wonderful judgement, are long since determined: your answer thereunto is evermore but one and the same, namely the Lord may do it, a silly poor answer God knows. And thus in all your disputations (when we once come to the very period or point of the question) you are even forcibly constrained to continue (as before) your circular motion: from a bare may be, to the being of things. Exorcists. In deed sir, See D. Doctrine, pag. 31. if it were certainly true, that men heretofore had been only possessed for those two former respects: I would then (without further contradiction) join fully with you in this special point. Howbeit, very certain it is that they were also possessed for outrageous sins. Now such sins are still remaining with men: therefore also such essential possessions. Orthodoxus. Had possessions been only for those two former respects: you would then (you confess) have freely consented unto us. Howbeit they were also (you say) for sin. Now surely (if words could carry the matter away) you would make a notable Captain to keep an hold; for sure they were to be well laden with words. Neither will you ever give out, before your brains be beaten about your ears: but still forsooth they were possessed for sin. Howbeit this Cuckoo-like melody hath been so oft in your mouth: that it beginneth now to wax very stale for want of variety. Notwithstanding all this, we need not be curious for answer herein; if we please to accept of your courteous offer concerning your joining with us in this point. D. Doctrine, pag. 30.31. For that the possession of devils was generally for those two former respects: your own self have confessed before. That the same also was purposely inflicted for sin, the impregnable proof thereof, doth as yet haerere in calamo, cleave fast to your quill: and we have sufficiently declared the contrary a little before. Exorcists. See D. Doctrine, pag. 32. Yes sir, there were essential possessions of Devils, before the coming of Christ. But such possessions could not possibly be then for the declaration of Christ his Deity, it being not then manifested to the world in the flesh: and therefore those possessions must necessarily be then inflicted upon men for their sins. Orthodoxus. There were never essential possessions of Devils, either before, or after the coming of Christ, as in our second, third, and fourth Dialogue appeareth. Yea, and this we further avouch for the purpose in hand, that there were no actual possessions at all (for any long time especallie) before the coming of Christ, as we have sufficiently showed before, and your quotations of Scripture conclude not your cause: especially that in the Acts. Math. 12.27. Act. 19.13. Unless happily you would have us imagine that the presumptuous practice of the seven sons of Sheva, and this your preposterous attempt did every of them proceed from one and the self-same ground, and tended jointly to one and the self-same purpose. Both because they were never authentically furnished with a powerful authority from Christ, to manage throughlie their preposterous pretences: and for that also they felt then, and yourself feel now (in a fearful experience) even but one and the self-same effect. Act. 19.16. Namely, their adjured Demoniake outrageously running on them, and rending their carcases: your conjured patient very fiercely returning on you in discovering his cozenage, to the cracking of your credit for ever, as touching your exquisite skill in the Cabalistical craft: inso much as they, & you also yourself were driven out a doors all naked and wounded. Touching the people's discerning of possessions whatsoever, by any the supposed signs thereof, we have answered fully before: and do here very confidently conclude, that this your pretended possession in summers (if the same was no cozenage at all concerning yourself) it was undoubtedly a mere illusion of Satan at least. Exorcists. Nay sir, D. Doctrine, pag. 32. that (I assure you) is utterly impossible. Because than not only our eyes, but the rest of our senses (our tasting only excepted) they were all deceived. For very certain it is, that myself with some hundred and fifty besides at the least: we saw, we heard, we smelled, and we handled very strange and impossible accidents, I assure you. Orthodoxus. Your assurance herein, is not worth one rush. For if those your pretended admirable accidents, were (indeed and in truth) so strange and impossible as you bear us in hand: how then could yourself, or any one of those hundred and fifty either see, or hear, or smell, or handle them at all? Sith it is certainly sure that your corporal senses: they could not possibly comprehend any such supernatural, strannge or impossible matters. Besides all this, it is not impossible that the rest of your senses (as well as your eyes) might all be deluded by means of some deceivable notions, at that instant arising from some deceivable objects, apprehended forthwith in the imaginative faculty, and disordering the judgement: as in our second, D. Doctrine. pag. 24. D. Detection, pag. 110.138. fourth and fifth Dialogues is largely declared. Briefly you your own self, do else where very confidently avouch for infallible truth, that devils (in very deed) will undoubtedly seem to do some things in an outward show: when as (in truth) they effect no such matters at all. And therefore trust not (I advise you) your natural senses too far, in discerning of devils themselves, or of any their supernatural actions: lest (in the end) you be enforced with open shame to acknowledge your natural folly. The rest is fully answered before. And therefore to conclude this point; I beseech you beware, lest (while with such a settled pertinacy you be drawn to deny the possibility of Satan's illusions in those your pretended essential possessions) you do not both purposely delude your poor ignorant Reader, 2. Thes. 2.11.2 and preposterously procure (at unwares) such strong and such fearful illusions upon your own soul, as may make you to believe erroneous lies, and to repose your whole felicity and pleasure in all unrighteousness: Lo Exorcists, this is the worst I wish you, and this is the best I can do for you. And thus much in effect for a summary answer, concerning the supposed essential possession of those your eight pretended Demoniakes, set down at large in your second Narration. Lycanthropus. Surely sir, this may suffice any reasonable man not partially wed to his proper conceit. Pneumatomachus. A reasonable man say you? Let him be reasonable or unreasonable: he shall never be able with any sound or substantial reason to answer the same. Phylologus. Very true as you say: but what saith Exorcists unto it. Exorcists. I say they were all essentially possessed of Satan: and yourselves have not hitherto proved the contrary. Phisiologus. You say they were all essentially possessed, and we have not hitherto proved the contrary: a proper Disputer no doubt. You must take liberty to pester the Church with your idle affirmative positions: and then put us (against all order of learning) to prove the negative part, or else forsooth (because your mastership saith it) your Cabalistical conceits must needs be canonised currant. No, no Exorcists, you are not yet come to that credit in the schools of the Prophets, that whatsoever yourself shall but barely report, the same (without all peradventure) must be deemed an authentical oracle. And therefore afford us some sounder arguments to prove the essential possessions of spirits and devils: or presently give over the conference. Exorcists. How slenderly soever you reckon of those my precedent reasons: I have such an apparent confirmation of that which I hold concerning these matters, as yourself shall never be able to contradict. Namely, a very strange and unwonted experiment, from a poor Boy at Northwich in Cheshire; even now (at this present) essentially possessed of Satan. Orthodoxus. Yea, but how are you certain the Boy is (in deed and in truth) essentially possessed of Satan? Exorcists. Why sir, I myself have been there sith he was so possessed, to take a circumspect view of his fearful fits: and do plainly perceive (by his supernatural actions and passions) that he is (in very deed) essentially possessed of some spirit or devil at the least. Orthodoxus. So were you with him also (as some do credibly avouch) immediately before he fell into these his supposed fits: and might therefore (for any thing known to the contrary) be confederate with himself or some others, concerning those his cozening courses. But be it supposed you never saw him before, and then tell us how you dare so confidently conclude from those his supposed actions, an essential possession of some spirit or devil: sith devils (you know) are such spiritual and invisible substances, as may not possibly be discerned by any corporal sense. Exorcists. Why sir? his supernatural actions do plainly demonstrate the same to all the world. Orthodoxus. Rehearse some few of those his supposed supernatural actions I pray you. Exorcists. I will. First he continually waggeth his head without any intermission at all. Orthodoxus. So doth the palsy sick patient, as we may see by daily experience: and (which more is) whereas the palsie-sicke hath no intermission at all: that your pretended Demoniake, he only waggeth the head in the day time and when people are present, howbeit in the night time he sleeps very quietly as his own mother reporteth. And therefore if an only bare wagging of the head doth necessarily argue an essential possession: then every palsy sick patient that waggeth the head, he also is essentially possessed of Satan. Howbeit sir? we also ourselves have seen this your supposed Demoniake as well as yourself: but could not perceive in him any such supernatural actions or passions, as you boldly report upon your bare credit. Besides that, if the only bare wagging of the head must necessarily conclude a supernatural action: then every little child that playeth wag-wanton, it also effecteth some supernatural action. Moreover this one and the rest of those your pretended Demoniakes, they were and are commonly overtaken with those their supposed supernatural fits, when they are laid on their bed, and closely under a coverlid: by which means they may the more easily wag their heads, or work any their pretended actions, and so likewise the sooner deceive the silly beholders. Who being wholly taken up before with a deep impression of some supposed essential possession: were thereby so fearfully forestalled in judgement, as they could not providently behold nor advisedly consider the manner of the demoniacs working. And therefore this wagging of the head, it is no such supernatural action, as may undoubtedly conclude an essential possession. Exorcists. But sir? beside this extraordinary wagging of the head, he is also of a supernatural strength. Orthodoxus. No such supernatural strength was apparent to us, being present with him (I assure you) in the very extremity, or midst of those his pretended fits. For the one of us did easily hold his head, his shoulders, and all the other parts of his body from moving at all, yea, and this also even in despite of the boy himself, or of any supposed Devil inherent within him: and therefore this supernatural strength, is rather supposed and suggested by yourself and your favourites, than any ways sound proved, or but probably demonstrated to us. Exorcists. Besides all this, he was undoubtedly of a supernatural knowledge: for if two or three had suddenly come into the parlour where he lay, with several books of sundry matters hid close in their hats: he could tell which of them had the holy Bible of God in his hat, and at him he would catch and snatch, letting all the profane books pass quietly by him without any such stir at all. Orthodoxus. So could Banks his black horse very sensibly demonstrate what money some had in his purse, with sundry other tricks more admirable than this by much: and yet not possessed at all with a Devil. So a blind man (but casting his staff at all adventure) may happily at some time to kill a Crow: and yet neither endued with supernatural knowledge, nor possessed with a Devil in the doing thereof. So likewise, a blindfolded lubber playing at blindman buzz, may happily (by skuffling up and down in the house) to light upon one and the self same person for two or three times together: and yet not assisted therein at all with any supernatural knowledge, or led thereunto by any the extraordinary directions of either Spirit or Devil. Briefly, so likewise a little young child playing at handy dandie, may happily (for three or four times together) to make choice of that hand wherein the pin or the point is placed: and all this (I hope) without any supernatural knowledge at all. And therefore it is very absurd that yourself (from any such action as stands only upon hap and hap hazard) should so confidently conclude a supernatural knowledge, and so (by consequence) an essential possession of either Spirit or Devil. Besides that, how confidently soever you report this point of choosing the Bible before any other book else: there be some of good credit, and such also as favour your cause (so far forth especially as they perceive not as yet the contrary truth) who do confidently report that in deed and in truth, this your supposed Demoniake did so much as you say for once or twice: but that at some other times again he had failed grossly therein: and therefore this trick of haphazard, is no such certain sign, as may undoubtedly conclude an essential possession, in that your pretended poor patient. I told you a little before (if you have not forgotten) that (whensoever you happened afresh upon some other such newfound Demoniake) we then should have some other new signs of this your supposed essential possession to make your game hit: Supra, in pag. 44.45. and now I perceive it is growing very fast towards such a pretended period. For behold, we have here now (in this your newly pretended Demoniake) two other essential signs forsooth of an essential possession: namely, the wagging of the head: and the playing at handy dandie. Alas Exorcists, though your conscience trembleth not, yet me thinks your very face should blush for shame, in reporting these trifling toys for true and infallible tokens of an essential possession of some one Devil or other, inherently couching within the very body of this your newfound Demoniake. Exorcists. But sir, besides all this the boy (I assure you) he is (for the whole time of his fearful fits) so senseless in every part, as he neither seeth, nor heareth, nor speaketh, nor feeleth: and therefore essentially possessed with a Devil. Orthodoxus. How know you for certain, that he is (in deed and in truth) so senseless, as you bear us in hand? You are able (I confess) to know when your self neither seeth, nor heareth, nor speaketh, nor feeleth: but that you should (in like manner) discern as sound of any such defect of sense in another, it is much more (I believe) than you are able to demonstrate truly unto us. For be it supposed, that (for the whole time of those his pretended fits) there is in him no use of his senses in any outward appearance to men: doth it follow necessarily, that therefore there is within him also no true habit of sense at all? that is more (I believe) than you may truly avouch. Sith a man in a trance may seem (in all outward appearance) as though he were utterly deprived of sense: when yet still he retaineth sound an habit of sense, though (for a season) he wanteth the use and practise thereof. Exorcists. Sir, the very instance you give, doth clearly illustrate the infallible truth of that which I tell you. For even as a man in a trance may seem (in all outward appearance) as if he were senseless: so doth this poor boy (I assure you) in every of those his fearful fits: and therefore he is essentially possessed with a Devil. Orthodoxus. That followeth fair and far off: yea and (by as good reason) you may likewise very boldly conclude, that the man in a trance is also possessed with a spirit or Devil: because (in all outward appearance) he seemeth no less senseless than this your pretended Demoniake. But (by the way) be it here granted freely unto you, that an undoubted true senselessness doth argue (in deed) an essential possession: yet are you not able to demonstrate truly unto us, that the boy at Northwich, is (in those his pretended fits) undoubtedly and truly so senseless as you bear us in hand, but that (howsoever it seemed in outward appearance) he both saw and heard, and spoke, and felt, as may very probably be gathered thus. First, that he sensibly heard it is very apparent, in as much as myself but wishing (in his presence) a sight of his urine, and being told by his parents, that the urine which he first made in the morning was newly cast forth, but yet (said they) if you stay any time, you may happily have some from him afresh before it be long: within a while after, such means was made by the boy (notwithstanding he was then in the extremity of his fit) as I had forthwith his urine (forsooth) in no less orderly a manner, then if he had been in his perfect estate, which argueth plainly, that either his mother she had an extraordinary revelation concerning the fit time for affording his urine unto her: or that the boy himself (having heard before my motion concerning that matter) did make such means as (notwithstanding that his said fit) his mother very orderly received his urine without any spilling at all in the bed, and therefore this concludeth no senseless condition, but rather the contrary. Again, that he sensibly saw at that present, we prove it thus: because (besides the often casting of his eyes upon us at sundry times) when his sister also came to his bed side in a foul or sluttish coat, and was therefore rebuked sharply of her mother: the boy (both seeing his sister's sluttishness, and hearing his mother's rebukes) he laughed heartily thereat. And thereupon, the mother being told by the one of us there, that the boy (it should seem) he was not so senseless as they would bear us in hand, her answer was this: namely, that the shrewd boy, he would oftentimes laugh in his fits at many such knaveries: which argueth in him no such senseless condition as yourself would pretend. Again, the Boy being kept (for ten days together) in the Lord Bishop of Chester his palace, and secretly watched by some of his servants, to spy forth his counterfeit carriage if any such were: he told his mother so much when he was returned home (as she confesseth herself) and how the Bishop's men stood peeping at him through the chinks of the door to spy forth his practices. But mother (saith he) I saw them full well, and was also as crafty as they: which argueth no senseless condition at all. Again, that he also (at that present) very sensibly felt, may thus be proved. Namely, for that the one of us holding him fast perforce (as we told you before) he not only endeavoured to prevent our said purpose, but when he perceived himself to be conquered in despite of his teeth, he forthwith roared and cried out: which argueth plainly that he sensibly heard, and saw and felt; yea, and that he might also be made to speak (as appears by his crying) if he were well conjured a while with a three corded whip. And therefore for any thing hitherto heard, this your newfound Demoniake, he was not so senseless, as yourself would senselessly bear us in hand. Exorcists. But sir, he spoke many wonderful things in every of his trances, yea such and so strange (I assure you) as could not possibly be uttered forth by one of his years, without some supernatural direction of either spirit or devil at the least. Orthodoxus. We heard not any such speeches at all at our being there with him. Exorcists. Very true as you say. Howbeit at sundry other times he uttered many: all which were penned down from his mouth by sundry persons, and some of them also very grave and godly Preachers, as may plainly be seen in many sheets of paper, wherein they are all very carefully recorded. Orthodoxus. Might not those grave and godly Preachers have been better employed in some more profitable study for the glory of God, and the good of his Church: but that they must be wholly taken up many hours and days together about such trifling toys, and become forsooth the public notaries to a paltry boy, or rather (if you please) to some supposed devil inherently and essentially in him? We know not what account they themselves should possibly make of so fruitless a course: howbeit, we think (for our own parts) that they might have been better employed by much. Exorcists. What yourself do happily imagine thereof, it makes no great matter. Surely (for mine own part) I am fully persuaded that the Lord hath purposely raised up, and appointed this Boy to lay open the truth of these mystical matters, which hitherto have been hidden from many. Orthodoxus. Fie, fie Exorcists, do you not tremble to utter such an ungodly and blasphemous conceit of your own? Howsoever I have hitherto spared your person, and purposely covered your wants with the mantel of love: Pro. 10.12. 1. Pe● 4.8. yet surely I should fearfully sin against my enlightened conscience, and very grievously offend my gracious God, if (as heretofore) I should still forbear to reprove very sharply your gross and palpable wickedness. You are fully persuaded (you say) that the Lord hath purposely raised up, and appointed this boy to lay open the truth of these mystical matters, which hitherto have been hidden from many. I pray you consider well what you say: and (out of your better thoughts) do tell me I beseech you, where, and from whom we are now to expect the revelation of truths whatsoever? Know you not who it is that the father (in these last days) hath finally appointed to reveal, and to speak all truths to his Church? Heb. 1.1. What man? will you then forsake the fountain of living waters for the revelation of truths; jerem. 2.12. and run to such filthy puddles of your own devising, as are able to hold no water at all? Isa. 8.28. Will you leave the law, and the testimonies, and troth after a blind and a trothless lad for the revelation of these hidden truths? will you withdraw yourself from that holy ointment, 1. joh. 2.27. joh. 14. ●● whose only office it is to lead into all truth whatsoever: and hunt after a supposed wicked spirit in a graceless and senseless boy? Will you return from the author of truth; Rom. 3.4. 2. Pet. 1.21. joh. 8.44. 1. Tim. 4.2. 2. Cor. 11.15. to the author of lies? from the holy ministry of God; to an extraordinary ministery of the devil and his devilish instrument? In the name of God do presently humble your soul at the fearful remembrance of this your horrible and fearful condition. Pray earnestly to God, that (if it be possible) this blasphemous thought of your heart may be forgiven you when the time of refreshing cometh. Act. 8.21. What great blasphemy is this against our Lord jesus the Church's sole Prophet? Revel. 19.10. For the only testimony of jesus, is that spirit of Prophecy, whereupon we must sound rely for the revelation of all truths whatsoever. What intolerable injury is this to the office of his holy spirit: joh. 14.26. who alone must bring to our remembrance whatsoever the Lord jesus hath spoken before? What a fearful check giveth this blasphemous speech of yours, to the ordinary ministery of Christ, so singularly graced, and so notably qualified with sundry gifts from above, Eph. 4.11.12. for the manifestation of all truths whatsoever, to the end of the world? Yea (besides these your sundry and intolerable blasphemies) what a deadly blow have you given your own self, and your fellow-labourers: as though that might be made known to the world by the ministery of devils: which could not, nor cannot possibly be found forth by the Lord jesus his ordinance. A very dangerous conceit, and flat opposite (I assure you) to our Saviour himself; Luk. 16.29.31 who saith, they have Moses & the Prophets, let them hear them. That we should therefore expect revelations of truths from any other means else, was never taught from heaven, but from hell: yea, even out of the lying mouth of that damned rich glutton: who (rejecting the revelations of the word) did say unto Abraham, Luk. 16.30. that if one should arise from the dead, they would undoubtedly believe and be saved. Behold here the infernal author of that your vile and fearful conceit: and be forthwith ashamed of such a tutor. The Lord open your eyes, and instruct you better, that so you may be enabled hereafter to divide the word more truly; and to show yourself a more sound and substantial teacher of truth. 2. Tim. 2.15. For consider (I beseech you) how harshly this blasphemous speech of yours would sound in the very ears of your profanest hearers: namely, if you should say thus unto them. Good people be not troubled I pray you, with any your own ignorance concerning these hidden truths which we intimate to you, and which are now in question among us. For be you well assured, that this truth which hitherto hath been hidden from many, it shall now (notwithstanding) very shortly be manifested unto you by such a corrupt boy, or rather (if you will) by some devil in the boy at the least. Were not this pocky good stuff (think you) to pester your Pulpit withal? And yet this (in effect) is even the very same which you afford unto us, from that your former most filthy conceit. Pro. 9.7.8.9. Having thus (in some sort) discharged my conscience by giving you admonition in time: do you now produce better arguments to prove your supposed essential possessions of spirits and devils, or else do forthwith give over the field for shame. Exorcists. Why sir, I dispossessed them all by prayer and fasting: therefore they were all essentially possessed. Physiologus. What man? are you quite spent up, concerning the pretended essential possessions of those your eight Demoniakes: that you are now (like a steale-counter) thus covertly creeping unto their supposed dispossessions by prayer and fasting? Surely sir, if (while we be but in dealing spare blows the one with the other) you begin (like a cowardly craven) so soon to set up the heckle: it is to be feared, you will never hold out when once we come to the deadly fight. Exorcists. Yes, yes, I warrant you fear it not. For neither is my cause so crazy, that I need to fear your encounter: nor my courage so cowardly, as that I will ever fight craven, be the bickering never so sharp. Phyfiologus. Well said Exorcists, when the cause itself becomes desperate: then well fare a valorous heart: howbeit, it were much better (in my simple conceit) to yield up the field by a fair and a friendly persuasion, than (in a foolhardy or humorous course) to continue a desperate fight, till you receive a deadly foil. Lycanthropus. Surely Exorcists, howsoever you brave it in words, it were better the controversy were brought to an issue: because the faster you run, the further you range, and the more fiercely you fight, the more feeble you grow: yea, all men may plainly perceive, that (howsoever you prate) you will never prevail. Exorcists. Tush man, fear you not that. Philologus. Nay, fear that fear will, we fear not at all. Exorcists. Neither yet I, I assure you. Orthodoxus. Well then Exorcists, having said what possibly you can concerning your first distribution, I mean the supposed essential possessions of those your eight pretended Demoniakes: let us now (for one hour or two) go take the fresh air, and then revive our skirmish afresh, concerning your second distribution, I mean your dispossessing of those eight, by your prayer and fasting. Exorcists. I do willingly yield to your motion. The end of the first Dialogue. The second Dialogue. THE ARGUMENT. Whether this fresh encounter (containing an hodge-podge of matters confusedly shuffled together) hath found a better success, concerning the pretended Dispossession of Devils by prayer and fasting: then any the precedent particulars, propounded at large in those our former Discourses? The speakers names. PHILOLOGUS. LYCANTHROPUS. PNEUMATOMACHUS. PHYSIOLOGUS. ORTHODOXUS. EXORCISTS. Orthodoxus. THis pleasant fresh air (I assure you) hath well refreshed our feeble spirits: and therefore, that we protract no further time, do tell us directly Exorcists▪ what you say now to your falsely pretended Dispossession of Devils by Prayer and Fasting? Exorcists. Sir, having sufficiently proved, that the eight persons we speak of, Doctrine, pag. 34. were every of them essentially possessed by the Devil, yea, and this also, with such unanswerable and invincible arguments, as may fully persuade an indifferent Reader, there needs no further labour herein. Nnotwithstanding, because that which makes for the proof of their Dispossession tendeth directly to the further confirmation of that their said essential possession, I am therefore ready with the like invincible reasons to deal in that point if you please. Orthodoxus. It pleaseth us passing well: and the sounder you deal, the better we like it, and the sooner we shall make an end. As for your sufficient proving of that which you falsely pretend: let the indifferent Reader determine. In the mean time, because you brag beyond measure of your unanswerable, and invincible arguments to manage your matters withal; we will therefore the more exactly examine them severally, to make present trial of that their pretended force. And whereas you seek to shelter all those your falsely pretended Patients, Doctrine, pag. 34.35.36. under an holy coverture of the parties dispossessed in Scripture, and by such a device would seem to soar aloft in the clouds, before you be feathered fleg, to fly at so lofty a pitch: this therefore we must tell you, or ever we enter the combat, that the holy Scriptures themselves will not yield their holy protection, to so paltry a cause. And therefore that which we have hitherto spoken against your falsely pretended essential possessions, may fully suffice to answer the whole, because where there was no true possession, there can be no dispossession in truth: yet, because the final overthrow of these your pretended dispossessions, doth more fully destroy your falsely supposed essential possessions, we are also here ready to encounter your uttermost force. Pretermitting therefore all those your falsely pretended signs of dispossession from sacred Scripture, Doctrine, pag. 34.35.36. as also your intolerable profanation thereof by your fond applications: do presently proceed in propounding unto us your arguments. Exorcists. Doctrine, pag. 37. I will. First, there were in every of our Demoniakes those self-same signs or notes of dispossession, precedent and subsequent, which we read of in the Scripture demoniacs: and therefore there was in every of them the self-same dispossession no doubt. Orthodoxus. If there were no doubt in the matter at all: it were undoubtedly a mere madness for any to impugn the same. Howbeit, thus we answer your argument. There were not in those your pretended Demoniakes, the self-same signs or notes precedent and subsequent: therefore not the self-same undoubted dispossessions. That there were not the self-same signs or notes, I prove it thus. First, those signs or notes in the Scripture demoniacs, they were undoubted effects of their dispossessions: H. Discovery, pag. 177. and cap. 5. pag. 294. and pag. 297. Doctrine, pag. 37. the signs or notes in those your pretended Demoniakes, they were in truth but counterfeit cousonages, as themselves have freely confessed upon their oaths. Furthermore, those signs or effects which we find in the Scripture demoniacs, they were sensibly performed to the view of the beholder's eye: the other in those your pretended Demoniakes, they were not so by your own confession. Again, howsoever those signs or notes in Scripture demoniacs, were the undoubted effects of dispossessions then, and so to be taken, because they are recorded for such by the blessed Evangelist, who could not err in so recording the same: those your falsely pretended signs, they are but the unruly reports of your lying pen, directed therein by a deceitful heart: yea, they be such signs (Master Darell affirmeth) as men may be deeply deceived in discerning thereof. Doctrine. pag. 18. Detection, pag. 54. Besides that, those self-same effects in the Scripture demoniacs then, they cannot so concludently prove dispossessions now: because the like effects do eftsoons also arise from mere natural causes, and corporal diseases, as our seventh Dialogue declareth at large. And therefore if those self-same effects then, must necessarily be made the undoubted true signs of dispossessions now: then, wheresoever is the like rending and tearing, crying aloud, and leaving for dead, there is also the like essential dispossession of Devils, which were to too absurd to imagine. Detection, pag. 54. Briefly, your good friend Master Darell, he doth confidently conclude a dispossession of Devils, where no such signs are apparent: and therefore those your pretended signs precedent and subsequent, they do not necessarily conclude an essential dispossession of Devils. Exorcists. Oh yes sir, Doctrine, pag. 36.37. for besides those Scripture signs, I have (in my proper experience) eftsoons observed in the dispossession of some certain Demoniakes, a very sensible seeing, or feeling of some thing going out of their bodies like to a Mouse, 2. Narration, pag. 13. an Urchin, a Toad, a Bull, a foul black man, a Dog, and such like: and therefore there is undoubtedly an essential dispossession of Devils. Orthodoxus. What man? are you weary already of those your Canonical notes of dispossessions, that you are fled so soon to those your own experimented apocryphal signs or effects? Surely it should seem your force is but weak. Notwithstanding, howsoever you say you have eftsoons observed such things in your own experience: very certain it is, that not your own self, but those your counterfeit Patients rather (if any at all) they alone experimented some such supposed sensible seings, and feelings of some thing going out of their bodies: and therefore it is very untrue to say that you your own self observed the same in your proper experience. Besides that, Doctrine, pag. 36.37. Master Darell (your good friend) doth flatly affirm, that the Spirits themselves, they neither were, nor continued with those his pretended Demoniakes, in any such sensible bodies, as you say here you have eftsoons observed in sundry of them: and therefore impossible there should be any such sensible seeing or feeling of substances proceeding forth from them, Doctrine, pag. 37. as you bear us in hand. For howsoever you seem to qualify your former speech from the Spirit his supposed operation in the present procuring of some such sensible matters in show, at the very instant of their several dispossessions: that is over childish a conceit, to persuade any reasonable man, having especially his eyes in his head. Eccles. 2.14. For the Spirits, they could not by any their supposed operations whatsoever, procure such sensible things, as might be sensibly seen, or palpably felt of any whosoever: as in our second, third, fourth, and fifth Dialogues is showed at large. Exorcists. Doctrine, pag. 37. Yea, but besides all this, I have (by my proper experience) observed eftsoons in sundry Demoniakes, a vomiting immediately before the egress of the Spirit, prognosticating plainly unto us, his imminent essential dispossession: and therefore there is undoubtedly an essential dispossession of Devils. Orthodoxus. If this your new-coined Prognostication, had (indeed) been printed with privilege, we might (by the warrant thereof) not only be persuaded of the very truth of that which you prate: but withal, we might (by virtue thereof) very boldly avouch, that every Gormandizing belly-god, and surfeiting Swil-boule (so oft as they happen to spew) are essentially dispossessed, of one Devil at the least. Yea, and so much more likely than the other you speak of, by how much those your pretended Demoniakes spitting up but a little quantity of choler or phlegm (as yourself do report) and that also with very great labour: D. 2. Narration, pag. 13. these drunken Epicures, they do spew forth the Spirits by whole pottles at once, and that with a trice. Besides that, if vomiting (forsooth) be an undoubted true sign of essential dispossessions: it is very probable that men may mightily further the essential dispossessing of devils, by procuring the possessed to vomit forthwith. Briefly the scriptures, they make no mention at all of these your apocryphal signs of essential dispossessions: Doctrine. pag 37. and therefore they are no certain signs of any such matter, but must (saith good M. Darel) be regarded of all men accordingly. Darell▪ in the report of Thomas Darling, pag. 153. S. Harsnette● discovery, in pag. 279.280. Namely, they must (in deed and in truth) be deemed no better than the dreaming dotages of some fantastical or idle brain: howsoever you yourself (being destitute of true scripture signs to 〈◊〉 port your purpose in hand) do make them the undoubted true signs of Thomas Darling his dispossession. And therefore propound better arguments than these: or put an end to your prattling discourse for shame. Exorcists. Why sir, Doctrine. pag. 37. we used prayer and fasting in such proper terms, and to such special end, I mean to their essential dispossessions, and the same was forthwith effectual; for the Lord, he undoubtedly heard us, and we saw the very work itself accomplished according to our own desires: therefore there is now, undoubtedly an essential dispossession of devils. Orthodoxus. If you so strictly tied yourself to some set and appointed terms for such purpose as you pretend, it seems then (by the purport of your speech) that you rather conjured the devil from those your Demoniakes, than entreated the Lord to cast them out: and then how can you from thence so confidently conclude that your prayer and fasting was effectually heard of the Lord? For this question may justly arise from your speech: Namely, whether the powerful efficacy of those your charming terms, had simply and only their relation to God alone: or to God and the devil together? If simply, and only to God alone, than you do therein directly affirm, that God respected rather the form, than the faith; rather the terms then the truth of your prayer. And therein withal, you do implicatively put down the principal cause why the rest of the Preachers (notwithstanding their often attempts by fervent prayer) could not possibly expel William Summer his cumbersome devil as well as yourself: namely for that they wanted every of them, those terrible terms which would have stricken it dead. D. Narration pag. 1. D. Apology, in pag. 31.32. Notwithstanding this crosseth Master Darel very shrewdly over the thumbs, who telleth us plainly that the dispossession of Satan is so ordinary and so easy a matter, as it may be effected of any, how simply soever: whereas that which yourself here reporteth, implieth a quite contrary tale, and concludes it impossible for any to accomplish the work, but such as are first made throughlie acquainted with the proper terms of that trade. Again, if the powerful efficacy of those your charming terms had their relation to God and the devil together: then how dare you so confidently avouch, that those your said prayers (uttered forth in such set and appointed terms) were heard of God: sith (it may be) the devil himself (being fearfully frighted with those terrible terms) was voluntarily fled beyond the utmost borders of Egypt, Tob. 8.3. or ever the Lord once opened his mouth concerning such his present departure from those your pretended Demoniakes. Besides all this, those your charming terms, they are (it should seem) of a wonderful working power: in that not only they are able (by your own saying) to drive out the most cumbersome devil with a trice: but (which more is) to accomplish (in all likelihood) an undoubted regeneration even in the demoniacs themselves, D. Doctrine, pag. 37. as a man may collect by your speech. For you desired (you say) that the devil might so be driven forth from every of them, as their bodies might forthwith become temples of the holy Ghost to dwell in: and even at the very instant you saw the work visibly accomplished, according to your own desires. This being so as you say, no wonder at all, though the Inhabitants of Nottingham were so desirous to entertain your person and preaching: the very terms of your prayers being so effectual as you bear us in hand. But tell us (I beseech you) from what special grounds you are so certainly assured, that the means which you used in those your supposed dispossessions, D. Doctrine, pag. 59 Darrel's Apolog. pag. 32. Dar. Doctrine, pag. 18. were so effectual then: sith M. Darel himself doth flatly affirm, that both prayer alone, or prayer and fasting together: they are not always effectual to that self-same work. Yea, and (which more is) how could yourself be so certain thereof, seeing Satan (as you say) is so cunning, that he can cause many things to be in appearance which are not so indeed & in truth: & can also pretend a departure, when as yet he lieth secretly lurking within the demoniacs bodies? Briefly, how are you sure the work itself was forthwith effected in such sort as you say, I mean, D. Doctrine. pag. 37. that you visibly saw the devil driven forth of those your Demoniakes, & their bodies effectually made temples (at the very instant) for the holy Ghost to dwell in: sith as well the essential dispossession of devils, as also that admirable work of regeneration, are either of them spiritual matters, and may not possibly be discerned with corporal sense? And therefore we see not how the work was forthwith accomplished according to your own desires: unless happily your own desires (being then only to have the beholders deluded) came so to pass, as you saw (therein) your hearts desire in such sort effected. This reason therefore (howsoever it may serve in some sort to discover your dissimulation) it concludes no essentiell dispossession of Devils. Exorcists. But sir, D. Doctrine. pag. 37. there was then and after, an earnest desire of Satan his repossession in every of those our Demoniakes: and therefore there must necessarily be performed in every of them, an undoubted essential dispossession before. Orthodoxus. Do tell us (I beseech you) how you became (on the sudden) so familiarly acquainted with the Devil his earnest desire of a repossession? Exorcists. Even by the consonancy of the sacred Scriptures: Matth. 12.43. Luk. 11.24. and the several reports of the parties themselves. Orthodoxus. Those Scriptures (being merely metaphorical) how should they certainly conclude any such earnest desire of Satan his repossession: unless you could first assuredly demonstrate unto us, both his essential possession and dispossession before, in those your pretended Demoniakes. As for the several reports of the parties themselves; that (we verily think) should yield unto you no such certain assurance. Sith they have voluntarily deposed before authority, H. Discovery pag. 177. & pa● 294. and pag. 297. and we also ourselves (having diligently inquired into the matter itself) do plainly perceive in our own experience, that the parties themselves, they had (for the present) no purpose at all, to relate the undoubted truth of things as they were done in deed: but reported them rather according to the predeterminate purpose of your proper desires, as we told you before. Moreover it may be, that those your pretended Demoniakes, they were then (when they reported those matters) in some one of their falsely pretended fits, and were not (in deed) possessed or dispossessed at all, but they and the devil dissembled the work in hand: and if so, than the parties themselves (whatsoever they seem to report) they are not to be believed in any those intricate matters. For first, if they but dissembled the things they reported, there is no reason at all, that men should give credit to any such false dissemblers, as make no conscience of any such cozening courses. Again, if they did not dissemble, but were (in deed) possessed of Satan, D. Doctrine, pag. 10.11. D. Detection. pag. 97.98. yet you do tell us yourself, that all the while they are in their fits, they be altogether senseless, not knowing what they either say, or do: and then (by Master Darell his unchangeable rules) they are not to be credited whatsoever they seem to report. And so by consequence, these their dissembling reports concerning Satan his earnest desire of repossession: they are none other than the bare reports of a lying devil, or senseless Demoniake at least, and no better to be esteemed of us, then merely fantastical and senseless reports. Besides all this, those your pretended Demoniakes, they reported no more concerning these admirable matters, then either that alone which they were taught before to prattle like parrots, or then that which they (being grossly deluded by the devil himself, or his devilish dissembling imps) did verily imagine to be undoubtedly even so as they supposed the same: and therefore they only reported the idle imagination of their own idle brain. D. Doctrine, pag. 81. D. Doctrine, pag. 10.11. For, Master Darell doth tell us directly, that the demoniacs themselves, they neither saw▪ nor heard, nor felt, nor perceived any such matters. In like manner, that your confident avouching of the bare literal sense (of entering in, and of going out) is to too absurd, as we showed before. For, neither will such a sense be made to agree with the main purpose of Christ: and Master Darell himself more simply, D. Detection, pag. 58. Math. 12.45. & more plainly expoundeth those Scriptures m●●●aphorically; accordingly also as Christ himself applies the same to the jews. And therefore, these your collections from thence, as they are to too absurd and senseless: so do they argue apparently, the beggarliness of this your cause, and mightily bewray your unspeakable poverty in supporting the same. Who perceiving yourself destitute of direct and plain Scriptures, to prove your fantastical fooleries: do unconscionably seek to underprop the same, by those your fantastical conceits, which you have violently enforced from the only bare literal sense of such metaphorical terms, as the holy Ghost hath peculiarly put down in a quite contrary sense or purpose, to that which yourself would falsely pretend, as may plainly appear, by conferring faithfully the one with the other, Math. 12 43. Luc. 1●. 24. Eph. 2.12. from point to point. For first, how can you sound collect the essential possession of devils: from the jews their only accursed condition, as they are without Christ in the world? Or, how can you imagine any essential dispossession of devils: from the jews their present desisting from sin? Or, how may you fitly infer an essential repossession of devils: Act. 13.46. Pro. 26.11. 2. Pet. 2, 22. from the jews their rejecting the proffered graces of God in Christ, and their returning afresh to their former vomit? Or (to be brief) how can you sound conclude the reentring of seven distinct several devils: from the jews their sevenfold more accursed condition then ever before? Math. 12.45. Luc. 11.26. Heb. 6.4. and 10.26. 2. Pet. 2. 20.2● Surely Exorcists, such unsavoury collections, they do rather proceed from the senseless profundity of some new found senseless Divillitie, then from the depth of sacred Divinity: yea, and (which more is) these your absurd and senseless collections, they are undoubtedly such, as (being also observed literally in other like metaphors) might teach melancholic persons to cut off their own hands: Math. 5.29. Math. 5.30. Pro. 23.2. Eccles. 2.14. to put out their own eyes: to cut their own throats: yea, and that also, the eye of a fool is set in his heel, because a wiseman's eye is placed aloft in his head. Yea, and this I say further, they would make wise men to wonder in what part of your body your own eye was fixed: when you first squibbed forth these your squinting ●ollections. For, your dealings herein is not unlike to the fetches of a wily fox: S. D. Trial▪ pag. 83. who, when he looketh a man very full in the face, will then most covertly squint aside with his eyes, to espy an escape on the one side or other. Howbeit, these your squinting collections, they are over much squeamish to settle us sound in an undoubted assurance of tha● your pretended essential dispossessions. Exorcists. D. Doctrine▪ pag. 39 Why sir? those our Demoniakes, they have ever since remained well in their bodies, and have been free (for these two years or more) from those their former extraordinary vexations whatsoever: and therefore, essentially dispossessed of Satan. Orthodoxus. They were never essentially possessed by Satan, but did counterfeit their fits, as themselves have confessed; being every way free from all such supposed extraordinary vexations both then and before: and so by consequence, they were not essentially dispossessed at all. And howsoever you fond bear us in hand, that those voluntary confessions of theirs concerning their counterfeyting, are undoubted demonstrations of Satan his repossession in every of them, very certain it is, that the parties themselves, they knew their own estates far better than you could by much: and therefore (deposing the contrary to that you avouch) they are to be believed before yourself. Yea, even Thomas Darling himself (of whom you threape so much kindness) he plainly confesseth (as Master Darell doth grant) that he also (for his part) did but counterfeit whatsoever he did: D. his trial pag. 22. D. Detection, pag. 179.180. and therefore either he was not essentially possessed at all: or else (by your own reason) he is as undoubtedly repossessed as any of the rest whom you so confidently charge that way. Howbeit, we do resolutely assure ourselves, that those your pretended demoniakes, they were neither possessed, dispossessed, nor repossessed at all. D. Doctrine. pag. 39.40. For, very certain it is, that the casting out of devils is a miraculous work: but the working of miracles, it was only in Christ and his Apostles days, and is ceased long since, and therefore also the casting out of Devils, it is ceased long since. Exorcists. D. Doctrine, pag. 40. The casting out of devils in the days of Christ, was effected either by an absolute or committed authority. The one was in Christ alone, the other in the twelve Apostles, and seventy Disciples: both which manner of expelling devils are ceased long since as you say. Only, now there remaineth prayer, or prayer and fasting: by which we entreat Christ to cast them out now, by his own absolute authority, and therefore the casting out of devils by these means, is no miracle at all. Orthodoxus. If Christ's absolute authority for the driving out of Devils be ceased long since: do tell us I beseech you, how Christ (notwithstanding any your earnest entreaties by fasting and prayer) may now possibly drive forth Devils by that his said absolute authority, which (you say) is ceased long since? For in that you avouch the work of dispossessing demoniacs now to be also effected by the absolute authority of Christ: you must necessarily make, that his said absolute authority, either the only efficient, or an instrument at least, in every such powerful expelling of spirits and Devils. If you make Christ his absolute authority the only efficient cause for the powerful expelling of Devils in these days of the Gospel: then surely (howsoever you may urge your pretended ordinary means of prayer and fasting, for the entreaty of Christ) the authority or power that expels the Devil, is either but one and the same, and so by consequence the casting out of Devils, even now in these latter days of the Gospel, it must needs be as miraculous as ever before. On the other side, if the driving out of Devils be now wrought by the absolute authority of Christ, but instrumentally at the beck and appointment of your prayer and fasting: then your said speech, it implieth thus much at the least. Namely, that either the bare exercise of your prayer and fasting, is able efficiently to accomplish that work, ex opere operato, by the only bare work being barely done: or that, in the very words of your prayer at least, there is covertly contained some certain magical force, for the timely effecting thereof. Thus then, as your reason is very ridiculous: so surely your fond allusion from the Queen, and Lord Chancellor is to too absurd. D. Doctrine, pag. 40. For first, you propound a case which never shall be: and therefore, the same can never illustrate your purpose in hand. Besides that, you do (by the Lord Chancellor's death) too highly derogate from her majesties absolute authority: in making those matters whatsoever, which her highness (being thereunto entreated by some of her subjects) shall by her absolute authority effect in her own proper person: to be less admirable by many degrees, than those which were wrought before, by the Lord Chancellor his committed power. Howbeit, to the end we may lively illustrate the matter itself: let us admit the case to be thus; The Queen's Majesty (next and immediately under God) doth govern this kingdom by her absolute authority. This absolute authority, she hath (in part) dispensed to some certain persons, subordinate under her, for the orderly execution of justice and mercy among the rest of her subjects: ratifying, and approving whatsoever those persons shall correspondently conclude according to the tenor of her majesties pleasure, expressed at large in her Laws. Yea, and approving the same to be as authentical, as if she (by her absolute authority) had effected the same in her own proper person. And (which more is) upon the primary establishment of her said absolute authority, she appointeth (as a temporary officer) the L. Keeper of her great seal, to confirm and establish (from time to time as occasion requireth) all those the former constitutions of mercy or justice, by annexing the broad seal of England unto them: ratifying and approving (as before) whatsoever he accomplisheth accordingly. This Lord Keeper being (as you heard) but a temporary officer) he dieth; whereupon her Majesty intendeth that his said temporary office shall fully determine for ever: and (reserving that extraordinary power to herself) she never purposeth to set to her said seal, as before, but will now have her said subjects very dutifully to accept of her future grants and decrees, in no less assurance of her former experimented faithfulness, then if they were extraordinarily sealed up (as in former times) with ten thousand authentical seals. The case being thus, the question is this: Whether her subjects (seeing her majesties pleasure to the contrary) may warrantably supplicate now, for her Highness said temporary seal to any her future grants or decrees: or (if any shall rashly attempt such a course) whether the same doth not argue in him, an undutiful presumption, or hopeless distrust at the least, and so by consequence, doth highly offend her Majesty. There is no man of common sense, that may justly deny the same. Now then, the application is this: Christ jesus having absolute authority from God the Father, to govern his Church, committeth part of his said authority to Apostles, Prophets, Evangelists, pastors and teachers: commanding them (by his Word and Sacraments) to witness his good will towards his Church to the end of the world. Giving to some peculiar persons among the rest, a temporary grace or power, to seal up (for a season) his said Word and Sacraments, with extraordinary and miraculous actions. These extraordinary actions he doth after determine for ever, and will now have all men to receive his said Word and Sacraments, as the authentical truths of his former experimented faithfulness towards his said Church, without any farther superfluous seals, to the end of the world: and (reserving that extraordinary power to himself) never purposeth to set to his said extraordinary seal, as in former times, but will now have his said Church very faithfully to entertain the timely revelation of his future promises, in as full an assurance of that his former experimented faithfulness towards her, and every member, as if this said faithfulness were extraordinarily sealed up with ten thousand such temporary seals. Now then, the case being so as you see, the question is this: Whether (the purpose of Christ standing so as we say) it be not an intolerable presumption, or filthy distrust at the least, for any whomsoever, to supplicate Christ for that extraordinary favour afresh, which he hath finally and fully determined: and so (by consequence) whether it be not now a presumptuous sin for any (how holy soever in show) to undertake, or attempt such a rash and unwarranted course? I verily believe it is sin: and that yourself dare never deny the same. Notwithstanding, admit by the way, that any presumptuous person (so supplicating our Saviour in such doubtful uncertainties) should (for the bewitching of himself, 2. Thes. 2.9.10.11. Deut. 13.1.2.3. Matt. 24.23.24 Luk. 17.23. and the trial of others) obtain (in some secret judgement) his heart's desire: the question is, whether that extraordinary seal so set to (in judgement) by Christ his absolute authority, be not as glorious, yea much more glorious, and more admirable now, then that which was put to before, by some such special persons as were thereunto enabled by Christ for a time: and whether that power which effecteth such work (either then or now) be not evermore one and the same, of equal authority and like admiration? I hope you have not the face to withstand the infallible truth thereof. And therefore, in avouching so confidently, that this your newfound ordinance, for the powerful expelling of Devils by prayer and fasting, is now established and continued for ever, even by the apparent proclamation of our Saviour himself, when no such proclamation is any where recorded throughout the Canonical Scriptures: you do therein very blasphemously bely our Saviour Christ, and make it apparently evident, that your idle head, it was fraught too full of fantastical and idle proclamations forsooth: when you thus proclaimed (in print) all these your idle and fantastical conceits to the world. Exorcists. See D. Doctrine, pag. 41. Not so sir: for howsoever the same be not apparently expressed in the Word, our Saviour Christ, he hath secretly ordained and established prayer and fasting, as a perpetual secret ordinance, for the essential dispossessing of Spirits and Devils to the end of the world: and therefore there are, and shall be such dispossessing of Devils to the end of the world. Orthodoxus. If this your pretended newfound ordinance be not apparently expressed in the Word: how know you the same to be a secret ordinance perpetually established by Christ? Again, if prayer and fasting be (as you say) but a secret ordinance: from whence have you your special warrant to be tampering therewith, Deut. 29.29. sith the secret things belong only to God? Exorcists. See D. Doctrine, pag. 41. Matth. 17.21. Mark 9.29. It seemeth to us such a secret ordinance, from out of those Scriptures, recorded by Matthew and Mark: therefore it is such an ordinance. Orthodoxus. If the same be recorded by Matthew and Mark, it is then no secret, but a revealed ordinance of Christ: and so (by consequence) it belongeth to us and our children. Deut. 29.29. Howbeit, the same seemeth to us no such secret ordinance from out of those Scriptures recorded by Matthew and Mark (Master Darell also very flatly affirming, D. Detection, pag. 41. that we read not of the first ordaining of any such means) and therefore the same is no such secret ordinance of Christ, as you bear us in hand from those Scriptures. But go to, put down the very words themselves, from whence you would seem to collect the secret institution of such a secret ordinance, as yourself do imagine. Exorcists. D. Doctrine, pag. 41. I will. Our Saviour Christ saith thus: This kind can by no other means come forth, Matth. 17.21. Mark. 9.29. but by prayer and fasting. Wherein prayer and fasting seemeth unto us, to be some secret ordinance of Christ, for the powerful expelling of Spirits and Devils. Orthodoxus. This seeming of yours was fully answered before by Master Darel his mouth: D. Detection, pag. 41. where he flatly affirmeth, that we read not in Scripture, of the first ordaining of any such means. But proceed (I beseech you) in examining that Scripture. Exorcists. Let Master Darell affirm what he please: that which I say, is very apparent, both by the coherence and purpose of the text itself. Orthodoxus. Let pass the coherence, and speak of the purpose alone. Exorcists. Christ's purpose (in that text) was, D. Doctrine, pag. 41. to put down such an ordinary means for the powerful expelling of Devils to the end of the world: as may plainly appear by the prosecution of that purpose itself, which is also expressed unto us, partly by a question, and partly by an answer thereto. Orthodoxus. Very well. But who (I beseech you) propounded the question? Exorcists. That did the Disciples of Christ. Orthodoxus. What was the main reason of propounding the question? Exorcists. Their not expelling of that Devil from the child. D. Doctrine, pag. 41. Orthodoxus. To whom was the question propounded? Exorcists. Even to our Saviour himself. Orthodoxus. What was the answer of Christ to their question? Exorcists. That they could not cast out the Spirit, D. Doctrine▪ pag. 41. because of their unbelief: and that this kind goeth not forth but by prayer and fasting. Orthodoxus. To whom was this answer propely given? Exorcists. Even to the Disciples themselves: who propounded the question. Orthodoxus. What doth Christ his answer imply? Exorcists. Two special impediments to that present business. Namely first, D. Doctrine, pag. 42. the weakness of the Disciples faith: then next the kind of spirit wherewith they were then to encounter. As if Christ should thus have answered. Your own faith was too weak: and that kind of devil was too cumbersome for you to encounter withal. Orthodoxus. Will you stick fast to this sense, which you presently make of that scripture? Exorcists. Make you no doubt thereof: whatsoever shall be written or said to the contrary. Orthodoxus. Well then (pretermitting a time, the first impediment I mean, the weakness of the Disciples faith: for that so unwieldy a work) do tell us, how you are certainly sure that Christ put down your other pretended impediment, namely, the kind of spirit: sith there is no such distinguished let laid forth in that special text? Exorcists. D. Doctrine▪ pag. 42. Though the same be not expressly put down in the text: yet the words of our Saviour Christ, do secretly imply so much: because the spirit (it should seem) was one of that kind, which (in the ordinary means that ever were, or shall be in the Church) could not be expelled by sole prayer, without fasting annexed unto it. Orthodoxus. If sole prayer alone be able to drive out a devil, then is it altogether a superfluous course, to have fasting annexed thereto: Frustra fit per plura, quod fieri potest per pa●●io●●. because many things together are needles, where the work may be thoroughly effected by one only means. As also if prayer alone, be unable to accomplish that work unless the exercise of fasting be joined therewith: then by what other means I pray you, were Katherine wright's seven devils driven out of her body: for at her dispossessing you only but prayed without fasting at all? Exorcists. Those seven devils in Katherine Wright: were none of them all of that worst kind of devils. Orthodoxus. I am just of your mind for that. Notwithstanding, how knew you so fitly what kind they were of: before you had given the first onset upon them? Surely your hap was wonderful good, in that you (dealing with seven at a clap) should not meet with one cumbersome devil among them all: seeing the Apostles of Christ (being to deal but with one devil alone) were so hardly beset. Howbeit, referring the farther discourse of these your fantastical toys, to place more convenient: do tell me Exorcists, how (from that Scripture) you may possibly conclude a perpetual established ordinance for the casting out of devils to the end of the world: sith that very text was specially and purposely spoken to the Apostles themselves, as you told us even now. Exorcists. Why sir? D. Doctrine, pag. 42.43. from these words (this kind goeth not forth but by prayer and fasting) we may as confidently conclude, that Christ would have prayer and fasting to be practised as a perpetual ordinance for the powerful expelling of devils: as the Physician (by telling men that the pleurisy can no other ways be cured but by only Phlebotomy) would have Phlebotomy used for the only curing of Pleurisies. Orthodoxus. If you have no deeper an insight into this your newfound trade of divillitie, than you show skill in the curing of pleurisies: there were no great regard to be given unto this your pretended ordinance, for the expelling of devils by prayer and fasting. Avicen. lib. 3. tractat. 4. cap. 1. Phil. Barrowgh. de methodo curandi. lib. 2. cap. 8. For what learned Physician hath ever affirmed, that a pleurisy cannot otherways be possibly cured, but by the only use of Phlebotomy? Seeing (if the body of the patient abound not with evil humours) it shall suffice (in the beginning of the inflammation) to mitigate & discuss the pain, with foments and medicines that do moderately heat: with an ●● of Christ must have their special and only relation to the ages succeeding: then the ages succeeding, they should have (by your saying) a far greater power for the expelling of devils then ever had any the Apostles of Christ. Because (by your Doctrine) the ages succeeding, they are successively enabled to cope with those cumbersome devils: against whom the Apostles themselves could not possibly prevail with all their po●er. Furthermore, if Christ in those words did but barely establish a perpetual ordinary means for expelling of devils in the ages succeeding: then surely the Apostles of Christ, they have hitherto concealed some necessary parts of the counsel of God from the ages succeeding: Act. 20.26.27. for that no one of them all (in any their canonical writings) have so much as mentioned that self same ordinance, or given any directions at all concerning the same. Briefly, whereas you confidently avouch that Christ (in those his words) did then undoubtedly establish prayer and fasting, as a perpetual ordinary means for the powerful expelling of devils to the end of the world: you do therein directly oppose your own self to good Master Darel your friend. D. Doctrine. For he telleth us confidently, that this ordinance of prayer and fasting for the dispossessing of devils, it was so far off from being then first established by Christ, as that it had been ever an ordinance thereunto in the Church continually, even from Adam himself. And this (saith he) may plainly appear by the words of our Saviour himself: who saith not thus, this kind shall not go forth, as speaking in the future or following time, as of that which should afterwards be put in use: but he rather saith thus, this kind (goeth) not forth, as meaning purposely of the present and former seasons, or of that which had been practised long before the days of our Saviour himself: and therefore the same was no ordinance, then presently established by Christ. Exorcists. D. Doctrine, pag. 43. Matth. 12.27. Act. 19.13. Why sir, there were sundry others besides Christ himself and his own Apostles, that were commonly conversant in casting out devils: as may plainly appear by the scriptures. But Christ gave unto them no such special power for casting out spirits, as he gave his Disciples: and therefore they did it either by prayer alone, or by prayer and fasting, according to the kind of spirit possessing the party. Orthodoxus. That is not so: D. Detection, pag. 43. for M. Darel doth plainly avouch, that even those others also (besides our Saviour and his own Apostles) they accomplished those self-same extraordinary actions, and that also by the self-same finger of God: and therefore by no such supposed ordinary means as yourself do imagine. Again, you your own self do likewise affirm, that this ordinance of prayer and fasting, it was not then an established ordinance; and Christ he telleth us further, that those other (whatsoever they were) they also ejected spirits and devils by the only miraculous faith, Matth. 7.22. as appeareth in the seventh of Matthew: and therefore they did not the same by any ordinary means, as you very fondly would bear us in hand. Briefly, if those other besides the Disciples then, and the rest whatsoever in these days of the Gospel now, may none other ways drive out devils but by this your newfound ordinary means, namely, by prayer alone, or by prayer and fasting together, according to the kind of spirit possessing the parties: than it is necessarily required, that men should first be throughlie acquainted with the kind of spirit possessing the party, or ever they undertake to accomplish so weighty a work. Exorcists. That is not requisite: neither in deed can be. D. Doctrine, pag. 43. Orthodoxus. Then may no certainly know; either how or when to deal in so doubtful a business. Exorcists. Yes, D. Doctrine, pag. 43. let him first of all deal in the ordinary and perpetual means which is left to the Church, namely, by prayer alone, for some two, three, or more hours together: and then if in that time (the means so observed) he prevail not at all, let him join fasting thereunto: and that certainly (if God will) shall forthwith accomplish the work. Orthodoxus. Very true as you say, Prayer and fasting together (if God will) shall be sure to prevail: and even so likewise should prayer alone, if God saw it good. Howbeit, it should seem by the manner of your speech, that the powerful effect of this newfound ordinance doth wholly consist upon doubtful uncertainties: and therefore do tell us directly from whence you receive your apocryphal canons or rules: and from what unwritten verity, you have drawn these your unwritten directions in practice? Is it not Exorcists, an intolerable pride of heart, that you should dare thus impudently to institute in the name of Christ any of these your unwritten ordinances, and apocryphal Canons concerning the same: without either warrant or word from the mouth of Christ? Again, how shall you be able (in the day of your fearful account) to justify your blasphemous taking of the Lords holy name in vain, Exod. 20. by so vainly abusing the holy ordinance of prayer, for three or four hours together, for no other purpose at all, but only to prove an idle experiment, concerning the uncertain effect of this your newly conceited ordinance? Know you not man, Matth. 7.7. Mark. 11.24. Luk. 11.9. joh. 14.13. and 16.23. jam. 1.6. that we are to pray only in faith without any doubting, and that faith itself must needs have a ground from the written word? And therefore how should not those your idle prayers (for three or four hours together) be turned to sin: they having especially no one word for their warrant? Moreover, who tells you that fasting (annexed forthwith to those your experimental prayers) will undoubtedly make them marvelous effectual: seeing the most glorious Ceremonies of all (not proceeding from a faith grounded fast on the word) are but holy abominations, yea, and sith fasting itself (when it is at the highest of all) is but a bodily exercise, which (the Apostle telleth us) doth profit but little? Besides all this, 1. Tim. 4.8. if prayer alone be the only ordinary means that ever was, or shall be in the Church, for the ordinary expelling of Spirits and Devils, as you told us a little before: how then can you warrant that your superfluous additament of fasting to be annexed therewith? Briefly, these your apocryphal Canons concerning the exercise of prayer alone, for some three or four hours, and then next of fasting annexed unto it; do directly cross your own practice with summers: for you proceeded in prayer and fasting together, without making an experiment first, by prayer alone. Exorcists. D. Doctrine, pag. 43. Very true. Howbeit, that was done so, because we would make sure work at the first: and drive out any Devil from him (how cumbersome soever) without any further ado in the matter. Orthodoxus. But in the mean time, what became of your appointed rules? and how was this your prescribed order observed therein? Nay, who seeth not the same to be a very fantastical and frivolous order? For what needs an experiment first by prayer alone: sith prayer and fasting together will strike it dead? Well sir, howsoever you prescribe rules to your pupils, I perceive you will be yourself an irregular person: yea, and that you can (at your pleasure) expel any Devil, how dangerous or deadly soever. Howbeit, it is wonderful, you took not that self-same prevailing course with K. Wright, and her seven Devils: for (among seven) you might peradventure have fallen upon one of those cumbersome Spirits, which would not be removed but by prayer and fasting together: and yet notwithstanding, you only but prayed at her deliverance. Exorcists. Indeed she was dispossessed by prayer alone, Dar. Doctrine. pag. 43. upon the very day of her appointed deliverance, by my only prayer, without fasting joined therewith, or so much as intended either by herself, or any other in her behalf, or so much as advised thereto. Orthodoxus. Surely it should seem you have a very rare gift for driving forth Devils: in that sometimes without either prayer or fasting at all (having only but a purpose thereto) you can so easily accomplish the work. For, upon the very day of K. wright's second deliverance (when you neither prayed nor fasted) it seems you could drive out those seven at a clap, if it be true that others report, S. Harsnettes discovery, pag. 302. and pag. 307. and yourself depose. For first, yourself having well dined before with Master Beresford at Cutthorpe, and then after dinner, going two or three miles unto the appointed place: you had fully dispatched them all by noon, or shortly after. Howbeit, I am something too blame for intermeddling so far with the secret mysteries of this newfound trade: for notwithstanding the premises, and those your precedent Canons concerning the same, there may be couched some hidden conceit under those your changeable 〈…〉 Spirit had time long enough for his further continuance: yet K. wright's seven Devils, they had continued in her their appointed term to the full: and then (Master Darell affirmeth) they will go out of their own accord, D. Detection. pag. 102. without any such means at all. Thus than it is uncertain (you see) whether that their speedy departure from out of her belly, was voluntary of themselves, or constrained rather by the inevitable force of your fasting and prayer: neither do we perceive how we may be sound resolved herein, but by old Midlecubs mouth. For if their speedy departure was voluntarily performed by their own accord: then what need (I beseech you) of that your newfound ordinance of prayer and fasting, especially where such courteous Devils must be encountered with? Surely none at all. Nay rather, much needle's labour might well have been spared, and such causeless stirs needed never have been raised all the country over, about a new nothing. On the other side, if their speedy departure was not voluntary (as before) but that they were (by the very force of your prayers) compelled to be packing, without longer delay: then tell us I pray you, how your rule was observed concerning the use of fasting therewith? Now surely this newfound trade of Divillitie, it was first founded (it seems) upon a tottering pillar, or fickle foundation: and that is the reason why you have made your changeable Canons so suitable and correspondent thereto. Exorcists. Doctrine. pag. 43. Howsoever it pleaseth yourself, very disdainfully to term it a newfound trade: very certain I am, that our Saviour Christ, he hath (in those Scriptures) established prayer and fasting, as a perpetual ordinary means for the powerful expelling of Devils. Orthodoxus. Not so. Doctrine. pag. 44. Those Scriptures have only a reference to the Disciples of Christ concerning that action in hand: as we showed, and yourself confessed before. For by them alone the question was moved: to them alone the answer was given: and of them alone must the same be understood. Exorcists. To appropriate that speech of Christ, Doctrine, pag. 44. and to restrain it precisely to the persons of the Disciples alone, as merely and peculiarly appertaining to them: is much more than the text itself either in express words, or by necessary consequence, may possibly bear. Orthodoxus. Oh, D. Doctrine, pag. 42. than I perceive you are a Kingstroppe man concerning your word: who will say, and unsay with a breath. For, did not your own self so appropriate this scripture a little before, when you gave the sense of the place: protesting withal, you would stick fast to that sense for ever? Exorcists. Yea, D. Doctrine, pag. 44. but I have (upon better deliberation) considered since, that there is no scripture beside, to help in this case: and therefore that former sense is more than any man may for certainty avouch. Yea, it is such a sense I assure you, as we ourselves may by as good warrant deny, as others may dare to affirm. Physiologus. Master Orthodoxus, this man (by his variable answers) doth make me remember a merry old jest of an Hermit. Who (coming in a cold winter's night to a Farmer's house, and blowing his fingers) was demanded of the Farmer, what he meant by blowing his fingers: I do it (quoth the Hermit) to warm them with all. This Hermit being forthwith set down to his supper with a good mess of warm pottage before him; he blew his said pottage: The Farmer beholding the man, said thus unto him. Thou didst blow thy fingers even now, to warm them withal: but I pray thee, for what purpose dost thou now blow thy pottage? I blow my pottage (saith he) to cool them thereby. Yea (quoth the Farmer) can there come out of thy mouth, both heat and cold at a clap? I perceive then by these pranks, thou art but a dissembling fellow, or some counterfeit Friar; and therefore, be packing (I pray thee) from out of my house: for I like not those fobbing companions, which can so cunningly blow both hot and cold with a breath. Exorcists? Howsoever this tale befitteth your person: the allusion (you see) resembleth your practice in every point. For you told us even now, D. Doctrine. pag. 42. very confidently, that Christ did appropriate this text, to his Disciples demand: and now, with one and the self same breath, you do bear us in hand, that such a sense is much more than may be avouched for truth, it having none other scripture beside, to manage the same. Surely, Revel. 3.16. as the Lord (for his own part) protesteth to vomit such lukewarm Laodiceans out of his mouth, as are neither hot nor cold: so shall it not be amiss for the wise Farmers of England, to beware how they harbour those doublefaced janusses, which know how to blow both hot and cold with a breath. Besides that, this your new found ordinance (having neither express scripture to establish it, nor any text else to support the supposed truth thereof) it must needs be a pitiful ordinance: yea, and (which more is) an ordinance flat opposite (both in nature and quality) to all ordinances else whatsoever. And therefore, it shall not be amiss for your ignorant Reader, to have a more watchful respect to the main point itself: being thus matched, with such a cogging companion, as knows how to alter his shape with atrice. Exorcists. D. Doctrine, pag. 44. Howsoever you catch hold of any thing said by myself to the contrary, that scripture, it cannot be understood of Christ's Apostles, or of any others endued with like miraculous gifts: neither may it any further be meant of, or directed to them, than thereby to signify to them, that it was one of the worst kind of Spirits wherewith the child was possessed, whence partly it came to pass, they had not cast him out. Physiologus. Philologus? do you mark Exorcists his speech? Philologus. I mark it well. For he saith, that Scripture had no further relation to the Apostles themselves: then only to set forth unto them, with what kind of spirit the child was possessed. Physiologus. You observe him aright. But, go to now: fast or loose, for a shilling? Philologus. It is fast for a shilling. Physiologus. Nay, loose for a shilling: as will plainly appear by the trial thereof. For first, if this Scripture hath an apt reference unto the Apostles themselves, so far forth especially as concerns the necessary demonstration of that kind of spirit wherewith the child was possessed: then so far forth also, that portion of scripture was (by Exorcists own mouth) appropriated to the Apostles themselves. As also, if that kind of devil was but partly a cause, why the Disciples could not drive him out from the child, as Exorcists affirmeth even now: then their weakness of faith, was partly the other impediment to that special work, D. Doctrine, pag. 44. as Exorcists also avouched before, when he put down the sense of that Scripture. Making only but two impediments to that self same business: namely, the weakness of the Apostles faith, and the kind of spirit wherewith the child was possessed. Both which impediments (he saith) are necessarily implied in that portion of Scripture: whereupon it must necessarily follow, that the very Scripture itself is peculiarly appropriated to the Apostles of Christ, the which thing here he doth flatly deny. Thus then yourself may plainly perceive, that (by trusting the Egyptians tongue too far, without any farther regard to the sleight of his fingers) your shilling is flatly my own. Philologus. I may not deny it. Howbeit, this being the first penny that ever I lost at fast or loose: it shall make me beware how I rely too fast upon the legerdemaines of such juggling mates; for fear of losing the purse and all. Orthodoxus. Physiologus? You yourself (I perceive) and Philologus are pleasantly disposed: in that you can so pleasantly sport yourselves with Exorcists his slips. Howbeit, forbear I beseech you, and let the poor man proceed in putting down his reasons: why this portion of Scripture (howsoever the same was taken before) may not now be understood of the Apostles, and seventy Disciples? Exorcists. D. Doctrine. pag. 44. My reason why that Scripture may not now be understood of them: is chiefly this. Christ speaketh (in that place) expressly, and by name, of an ordinary means to cast out devils: and therefore (by consequence) he speaketh only to such ordinary men, as by that self same means, either had or should cast them out, and not to any the Apostles of Christ, who dealt in those cases by no appointed ordinary means, but without means by that only power or gift, which they received immediately for the working of miracles. Orthodoxus. Either your wits are bewitched; or else you are purposely bend to blindfold your poor ignorant Reader, that so you may the more boldly give him the bob. D. Doctrine. For, fasting and prayer (spoken of in that text) it seemed to yourself a little before, to be there but a secret ordinance of Christ, for the expelling of spirits and devils: and doth Christ now, expressly, and by name entreat there also, of an apparent ordinary means for casting out devils? Surely, it seems you would show yourself an exquisite Artist, in devising this new found trade of Divillitie: were you but furnished thoroughly with the necessary supply of a liars memory. Howbeit, our Saviour Christ, he doth (in that portion of Scripture) neither expressly, nor secretly establish any such supposed ordinary means, for the ordinary expelling of devils by any whomsoever: but speaks (by the way) of prayer and fasting, as of the ordinary helps to that self same miraculous faith, whereby his Disciples should have driven that devil from the child. Neither do we say, or so much as imagine, that the Apostles at any time expelled spirits or devils by any your supposed ordinary means alone: and it is absurd for yourselves to avouch, that they used no means at all. For, they used that their miraculous faith, which apprehended the immediate power of Christ in their miraculous expelling of devils: the which their said faith (being but weak at that present) should have been stirred up and confirmed by fasting and prayer. Exorcists. This jumpeth very pat with traitorous Stapleton, D. Doctrine. and Thyreus the jesuit: who jointly affirm, that there are some kind of spirits, which the Apostles (with all their power) could not possibly expel but by prayer and fasting. Orthodoxus. And tell me in good earnest, D. Doctrine, pag. 49. whether Exorcists our divel-driver doth ●ot also avouch the same. Howbeit, let Stapleton, Thyreus and Exorcists affirm what they will, we hold no such jesuitical fooleries: and the difference between them and ourselves, is apparently evident, if yourself had but eyes to behold the same. For, whereas they and yourself (by foisting in a cumbersome kind of devils, unwieldy for the Apostles themselves through any their miraculous faith to oversway) do go very fond about to establish a new found ordinance, for the orderly exorcizing of spirits and devils, under an holy pretence of prayer and fasting, as an ordinary means appointed by Christ to that self same business: we (never dreaming of any such doting distinction of devils) do flatly deny such an ordinance to be any where established by Christ, and with all, we very confidently avouch, that all devils whatsoever, were ever driven forth by the only immediate power of the Lord, apprehended wholly by a miraculous faith. Which said faith (being at any time grown sluggish or weak) must necessarily be stirred up by fasting and prayer: even as also the extraordinary prophetical spirit of Elisha was excited, 2. King. 3. 1●. or quickened by the melodious harmony of a musical harp. And therefore (by the self same reason) you may as boldly conclude a new found ordinance for prophesying by the means of an harp; because such a means was once practised, to awaken Elisha his prophetical spirit: as conclude an established ordinance for driving forth devils by fasting and prayer, because Christ (at one time) did tell his Disciples that such a means should have been used by them, for the timely stirring up of their miraculous faith, in that their intended business. In which holy exercise of prayer and fasting, the Disciples themselves being somewhat too negligent all the while that Christ was absent from them in the mount: their said faith was therefore unable to accomplish that self same miraculous work. Exorcists. D. Doctrine, pag. 45. If this exposition were true, then should there be some such kind of devils, as the Apostles of Christ (by all the faith they either had or could have) were unable (without further supply) to subdue: which seems very strange unto me, and such a sense, as I neither can nor dare believe, neither yet receive for infallible truth. Orthodoxus. Why man, Stapelton, Thyreus, and you your own self do flatly affirm such a sense of the place. Either you are to too forgetful what you affirm: or else you are grossly impudent in avouching the thing you dare not believe, nor receive for infallible truth. But what might be the reason of such your sudden Apostasy concerning this point? Exorcists. D. Doctrine, pag. 45. Surely sir, even this and none other. First, when I but remember those wonderful works which the Apostles themselves did eftsoons effect, and consider withal that absolute power of Christ, whereby they effected the same: I perceive not how any infernal power could ever be able, to resist or hold out against that divine and absolute power of Christ. Orthodoxus. It appears by your speech, that either you have had your later cogitations concerning these matters: or that else you have filthily forgot what you said but a little before, and (or ever it be long) will be forced eftsoons to avouch it a fresh. Howbeit, this (in the mean time) we do flatly confess for an answer, and Master Darel also avoucheth as much: D. Doctrine, pag. 46.47. namely, that all the infernal powers of hell shall never be able to withstand that absolute power of Christ, which must necessarily drive them from the possessed. Although notwithstanding it followeth not, but that the devil might then be able enough to withstand the Apostles miraculous faith, Calvin. in Matth. 17.20. in the timely apprehending of that self-same absolute power of Christ. And this also by their own carelessness in stirring up their said faith by earnest prayer to God: for which their said carelessness, they were then so sharply rebuked of Christ, and for confirmation of which faith, from thenceforth they eftsoons practised such fervent prayer, Act. 9.40. and 28.8. about the powerful accomplishment of many their miraculous actions. Exorcists. They sometimes prayed I confess at their working of miracles: D. Doctrine, pag. 45. howbeit, they needed not so to have done their faith being strong. Orthodoxus, Very true. But (their faith being weak) there was great cause they should do it: yea, and even then also our Saviour Christ very sharply rebukes them for not doing the same. D. Doctrine, pag. 45. And (which more is) you your own self do affirm that at other times also, they did earnestly pray for the increase of their faith: which faith of theirs being then but weak, D. Doctrine, pag. 46. M. Darel he tells you, that was the cause why they could not drive forth the devil. Exorcists. Nay sir, the very words of our Saviour himself, are so directly against this interpretation: as we may by no means admit of the same. Matth. 17.20. For he tells his Disciples, that nothing should be impossible to their miraculous faith: and therefore not the casting out of any devil, how cumbersome or crabbed soever. Unless happily you will make these words of Christ, (this kind goeth not forth but by fasting and prayer) a particular exception from out of that general power of the Apostles miraculous faith: whereunto nothing should be impossible, save only the expelling of devils of that kind, which is utterly unsound, and flat opposite to the meaning of Christ himself. Orthodoxus. Yea, but M. Darel he tells you a quite contrary tale. For he very confidently affirmeth, that the scope and purpose of Christ was, to make known to his own Disciples, that the spirit possessing that child, D. Doctrine, pag. 42. was one of the worst kind of spirits: for as much as it was one that would not be removed, without the strong and chief of those means which were ordinary and perpetual, and that thence partly it was, that the Disciples themselves did not cast him forth. And for this cause M. Darel doth tell us, D. Doctrine. pag. 49. that our Saviour Christ from out of those words (this kind goeth not out) noteth a certain distinct sort, order, or degree of devils, some way differing and distinguished from others: with one of which number, he implieth that the child was possessed, whereby it came, that they themselves had not cast him out. Exorcists. D. Doctrine, pag. 46. Howsoever it pleaseth you to make yourself sport with Master Darel his speeches, M. Darel (upon better deliberation) now telleth you plainly, that so oft as he considers the authority and power which Christ gave his Disciples over all unclean spirits, and their mighty prevailing therewith: as also when he remembers, that this self-same received power of theirs, Luk. 9.1. was not bounded or limited to this or that kind of devil, but stretched itself over all evil spirits whatsoever; so that if he were but a devil, they had power to expel him: so oft (I say) as M. Darel considers and remembers these matters, he dare boldly conclude, that no devil (how cumbersome or cruel soever) was able to withstand the Apostles miraculous faith. Orthodoxus. jam. 1.8. Ephes. 4.14. If M. Darel be fraught with such variable and flitting considerations: no marvel at all, though the poor man be carried hither and thither, with such variable and changeable opinions, as are like to the changeable taffeta resembling all colours. Howbeit, such wavering weathercockes should make wise men beware, how they credit any his uncertain oracles concerning this newfound divillitie, howsoever the beak stands full in the wind. More especially than it behooves them to have their eyes in their head, when Master Darel concludes so directly against the plain words of Christ: Eccles. 2.14. D. Doctrine, pag. 47. Matth. 17.20. who tells his Disciples, that the very cause why they could not cast forth that spirit, was their unbelief and weakness of faith, which they should have stirred up by fasting and prayer. Exorcists. D. Doctrine, pag. 47. Sir, by your patience, you are quite from the purpose of Christ: For he speaks there of the miraculous faith, as appears by the text itself: which tells us of such a faith no doubt as (being effectually had) is able to remove mountains out of their places. Matth. 17.20. Orthodoxus. And we also understand it of such a faith: but what then? Exorcists. Do you ask me, D. Doctrine, pag. 47. what then? Why sir, that kind of faith it was given without means to certain men. And as the Lord appointed no means for the begetting of that self-same miraculous faith: so neither hath he ordained any means at all for the increase thereof. Orthodoxus. A mad man might happily imagine that Exorcists (by this his immediate miraculous faith) had stricken the Popingay dead: beholding him especially so crowslie to set up the crest. But sir, how are you sure the miraculous faith was given the Apostles without any means? or that the Lord hath appointed no means at all, for the begetting thereof? Very certain it is, that the miraculous faith (how extraordinary soever) is given unto men by the inspiration of God: and therefore the spirit itself is a means whereby the Lord begetteth that self-same miraculous faith, in some certain special persons, foreordained by the foreknowledge of God to that special business. 1. Cor. 12.9. For to some (saith the Apostle) is given faith by the same spirit: whereby you may plainly perceive, that even the miraculous faith itself hath also a means, for the timely begetting thereof. Exorcists. These are but starting holes, whereby to slip forth when you feel yourself hardly beset. For sir, I speak only of an ordinary, and not of any extraordinary means for the begetting of faith: D. Doctrine, pag. 47. and (which more is) I would gladly know where the Lord hath sanctified any ordinary means, for the begetting or increase of that, which he gives without such means? Orthodoxus. And these are but quicksands wherewith you do gravel your deep skill of Divillitie, so oft as you plunge yourself in the same. Howbeit, thus much (for advantage) you confess by the way: namely, that even the miraculous faith itself is extraordinarily begotten in men by the spirit of God. But tell me (I pray you) doth the Lord inspire the miraculous faith into the minds of some, by his only immediate spirit? or hath he appointed no ordinary means at all, whereby his said spirit may engrave, or beget that self-same faith in their hearts? It is one thing to have the bare matter of that faith itself: and another, to have withal the admirable manner of executing the same. And therefore me thinks you might learn to distinguish between the bare habit of that faith, and the admirable execution thereof. Touching the only bare habit of such a miraculous faith, I see not as yet to the contrary, but that we may boldly avouch the spirit alone, to be the immediate: joh. 17.21. Heb. 11.6. Rom. 10.17. and the word itself the mediate cause which begetteth both the justifying, the historical, and also the miraculous faith itself. For as all faith whatsoever doth come by hearing the word: so surely the miraculous faith itself (being none other thing else, Matth. 17.20. Musculus ibid. Pet. Martyr. loc. come. Class. 1. cap. 8. sect. 14. but an undoubted persuasion, by which we firmly believe that there is nothing impossible to God) it also must necessarily fetch the groundwork of such a persuasion from the infallible word of God: for what else but the word itself may certainly assure us, that there is nothing impossible to God? By this than you may also very plainly perceive an apparent begetting of the miraculous faith (respecting especially the bare habit thereof) by an ordinary means, I mean by the word of God. Calvin. in Matth. 17.20. Musculus ibid. Pet. Martyr. in 1. Cor. 12.9. And as this the miraculous faith doth undoubtedly gather her first begetting from the word itself, respecting especially the only bare habit thereof: so surely the mind itself (being in that self same habit of faith) extraordinarily raised up by some special motion from the spirit of God, unto the timely execution of that self-same faith (begotten (as before) by the word and spirit of God) it doth extraordinarily undertake the powerful effecting of some such admirable matters as seemeth best to the Lord, for the present good of his Church. And this undoubtedly is that extraordinary execution of the miraculous faith, whereof the Apostle purposely speaketh, 1. Cor. 12.9. saying thus: To one is given faith by the same spirit: that is, an extraordinary execution of that the miraculous faith, for the edification of the Church of God. And according to this self-same begetting of the miraculous faith, by the ordinary means of the word, the Apostle elsewhere (having spoken of many miraculous operations a little before) adviseth the Corinthians to desire to follow after, 1. Cor. 12.31. and 14.1. and very earnestly to labour for the best spiritual gifts: which neither he would have advised them to, neither yet could they possibly have attained unto them, if so be there had been no ordinary means by the word, by prophesy, by conference, by meditation, or prayer at least to beget them withal. Exorcists. Well sir, be it there are some such both extraordinary and ordinary means, for the timely begetting of this the miraculous faith: D. Doctrine, pag. 47. yet can you not prove, and I would gladly be made to perceive where the Lord hath sanctified any ordinary means, for the timely increase and confirmation of that which he bestows upon men, without such a means? Orthodoxus. Would you gladly be made to perceive this mystical point? jam. 1.18.19. 1. Pet. 1.22. 1. Pet. 2.2. Brentius. in Luc. 17.5. Why man, is not all faith whatsoever, to receive her further increase and growth from those self-same means, whereby she was first begotten in the mind of man? If therefore the miraculous faith hath her first begetting, extraordinarily from the spirit, and ordinarily from the word of the Lord, as hath been declared: who doubteth then, but that by those self-same means also she is stirred up, increased, and confirmed from time to time? Otherways, what think you of Timothy his extraordinary gifts and graces of the spirit: 1. Tim. 1.18. johannes Calvin. ibidem & in 1. Tim. 4.14. Cruciger, in 1. Tim. 4.13.14 who being called after an extraordinary manner to the office of an Evangelist, was (notwithstanding his said extraordinary calling) very earnestly advised by Paul, to stir up those his said extraordinary gifts, by the ordinary use of the word. Yea, and (according to this sacred counsel of Paul) the Disciples themselves did pray unto Christ for the increase of their faith. Luk. 17.5. Exorcists. You purposely pervert the scope of that Scripture. D. Doctrine, pag. 46. For the Apostles pray there for the only increase of their justifying faith, as appeareth very plainly by the essential fruits thereof: Luk. 17.1, 2, 3, 4, 5. which (being put down by Christ in the verses precedent) occasioned the Disciples to pray as they did. Orthodoxus. Not only they prayed for the timely increase of their justifying faith (as you say) but of their whole faith whatsoever. Howbeit, more especially for the timely increase of their miraculous faith, as appeareth plainly by the answer of Christ: who (approving their zeal in craving so earnestly the increase thereof) commends them more especially for that, and tells them withal, Luk. 17.6. that if they had but so much of that faith as is a grain of mustard-seed, and should say to this Mulberry tree, pluck up thyself by the roots, and go plant thyself in the Sea, it should forthwith obey their command. Neither in that place only, but elsewhere also the Disciples they do (by their earnest prayers) very earnestly entreat the Lord, Act. 4.29.30. to grant unto them all boldness to speak his word, and to stretch forth his hand, that healing, and signs, and wonders might be done by the name of his holy son jesus. D. Doctrine, pag. 45. Yea, and (which more is) Master Darell himself doth confess, that both Peter and Paul very earnestly entreated the Lord by their prayers, to make their miraculous faith very powerful in restoring Tabytha to life, Act. 9.40. Act. 28. ●. and in recovering the father of Publius from his dangerous and deadly fever. By all which it is very apparent, that as the Apostles miraculous faith was begotten by means: so surely they used an ordinary means for the increase thereof. Exorcists. D. Doctrine, pag. 45. They did so I confess: howbeit, there was no necessity at all in doing the same, for these following reasons. Namely, first their said miraculous faith, it was of itself so strong, as it needed no help of any such ordinary means for the increase thereof. Orthodoxus. Your reason it is to too absurd. For in saying the Apostles faith was so strong of itself, as it needed no manner of increase: D. Doctrine, pag. 46. beside, that you directly do cross your own self elsewhere, you do therein also first condemn the Disciples themselves, for putting up a needles and superfluous prayer to God, so oft as they prayed for the increase of that, which needed (you say) no increase at all. Again, you do therein very plainly give the Apostle the lie: who doth elsewhere avouch, that (so long as he and the rest of God's children remain in this mortal life) they but know only in part, 1. Cor. 13.9.10. yea, and that so they must do, till this their imperfection be utterly abolished, by the coming of that which is perfect. And therefore this your first reason, concerning the Apostles perfection of faith, is to too absurd, very false, and unreasonable. Besides that, there is small reason we should credit your bare affirmation concerning that their supposed fullness of faith, we having especially the authentical judgement of one so far surmounting yourself in the depth of Divillitie, I mean your friend Master 〈◊〉: who telleth us confidently, D. Doctrine. pag. 45. that doubtless the Disciples they 〈◊〉, in an especial regard of themselves, I 〈◊〉, to stir up and increase their faith: and therefore this first reason of yours is unworthy (by Master Darell his judgement) to receive any answer. Exorcists. Whatsoever Master Darell avoucheth concerning the Apostles prayers, D. Doctrine, pag. 48. for the timely increase of that their miraculous faith, very certain I am, they did more therein than God enjoined them to do, in regard of any their extraordinary gifts and graces: and therefore their said prayers (if they only respected but the timely increase of any their ordinary graces) make nothing against me. Orthodoxus. How came you so thoroughly acquainted with those the secret counsels of God, that you are certain the Disciples (in praying for the timely increase of their extraordinary graces) did more therein, then God himself enjoined them to do? Exorcists. I am (I assure you) very certain thereof: D. Doctrine, pag. 48. and so much the rather, for that they had no revealed word from the Lord to warrant the same. Orthodoxus. They had (besides their ordinary approved practices) the undoubted revelations and motions of God's spirit therein; as may very probably appear by the extraordinary blessing and effect which the Lord (at that instant) bestowed upon their holy endeavours concerning Tabytha, Act. 9.40. Act. 28.8. and the father of Publius. Howbeit (because you so confidently avouch, that the Disciples did more therein, than they were enjoined by God) do tell me (I beseech you) whether they sinned or not, in doing the same? Exorcists. Nay surely, howsoever they prayed they sinned not therein, as may plainly appear by the good success of their prayers: for (whereas God heareth not sinners) he heard them effectually, and granted unto them the request of their lips. Orthodoxus. It is not always safe to reason from the success of our prayers either one way or other; because the Lord he might hear them in judgement: and so the Disciples (notwithstanding any the success of their prayers) they might fearfully offend in craving an increase of that, which needed (you say) no increase at all. Besides that, they having (as you further affirm) no revealed word to warrant their prayer, the same could not possibly be put up in faith: Dar. Doctrine, pag. 48. Rom. 14.23. and being not made or put up in faith, it must needs be sin; for whatsoever is not of faith, is sin, and so (by consequence) the Apostles (if they prayed in such sort as you say) they sinned no doubt. Briefly, the Apostles and all others, they are not only to forbear from the doing of what which God hath forbidden, Deut. 4.2. and 12.32. josh. 1.7. Pro. 30.5.6. Revel. 22.18. but (which more is) they are strictly enjoined withal, to do only that which the Lord commands them to do: if therefore the Apostles than prayed to God (having thereunto no warrant at all from his word) they did more therein, than they were commanded of God, and so they sinned in doing the same. Exorcists. D. Doctrine, pag. 48. I am sure (whatsoever you say to the contrary) that the Apostles (in praying for the timely increase of any their extraordinary graces) they did more therein, than they needed to have done: neither yet did they sin at all in doing the same. Orthodoxus. If they did more than they needed to have done, and yet sinned not at all in doing the same: it seems by your speech that the Apostles prayer, it was then some 〈◊〉 of supererogation at least; and so, therein not only they jumped justly with our Papists now, whom we generally condemn for such an insolent and proud conceit, but (which more is) they dealt directly therein, against the holy institution of their master Christ. Who wills them else where, that (when they have done whatsoever they were able) they should notwithstanding, Luk. 17.10. acknowledge themselves but unprofitable servants: and so (by consequence) if (in praying as before) the Disciples did more than they needed to have done; then surely (howsoever the pride of man's nature might superarrogate some thing unto itself) it appeareth by Christ's mouth, that they were but arrogant sinners, if that which yourself doth avouch, be counted for currant. Howbeit, your friend master Darel● (analyzing and expounding the text) doth tell us directly, D. Doctrine. pag. 59 that this Scripture containeth first, a commandments to fast and pray: and then next, a promised blessing in doing the same. By which it is very apparent (whatsoever you pra●e to the contrary) that the Apostles (in so praying) they did no more than they needed: but that rather, which was imposed upon them, by a special commandment from their master Christ. Yea, and that also according to the meaning of Christ himself: Matth. 17.20. D. Doctrine, pag. 47. who having told his Disciples before that the very weakness of their faith was one special impediment to the speedy dispatch of that special business: then teacheth them further, Matth. 17. 2●. Mark. 9.29. that they should have quickened their said faith by fervent and earnest prayer to God. Exorcists. Whatsoever you tell me concerning master Darels exposition: D. Doctrine, pag. 48. this text may (at no hand) be peculiarly appropriated to the Apostles themselves, for many respects. Orthodoxus. What is one, to begin with? Exorcists. Why this? D. Doctrine, pag. 48. If that Scripture hath special relation to the Apostles themselves, as you seem to avouch: then surely, (howsoever they had failed in their enterprise) they might notwithstanding have made this one defence, or excuse for themselves: namely, that they had no spare time for those special exercises, since they first saw the child. The which so fit a defence or excuse, they would never have omitted: being especially so sharply reproved of their master before. Orthodoxus. That Scripture, it may not be appropriated to the Apostles (you say) for many respects: making their pretended excuse (from a supposed want of time, in the timely dispatch of those special exercises) the principal respect thereof. Surely, a worthy respect; and the same very respectively put down no doubt, for many respects. For, First you were thoroughly acquainted (it seems) with all the spare time the Apostles than had at that present. Secondly, it is very likely you knew how much of that time they must necessarily have bestowed to the full: in the effectual discharge of that duty. Thirdly, you were also very certain no doubt, that if they but wanted one minute of that your appointed time: then surely (how succinctly, or how fervently soever they should put up their prayers to God) their labours therein had been utterly lost. Lastly, you were made privy (it seems) to the Apostles purpose then, in not praying at all: who, perceiving some want of time for the timely performance of those special exercises, would not therefore undertake them at all, for losing their labours, but took (as it seems) their said want of time for a backesette, or a proffered advantage in their proper defence, if haply they should fail (as they did) in the powerful dispatch of that enterprise. Now surely, the Disciples of Christ are highly beholding unto you for this their proper defence; whereof they themselves (it should seem) were utterly ignorant. Howbeit, had the Disciples dreamt in deed of such a silly defence: yet surely, that dreaming defence, it had been directly against the whole course of the history, as may very plainly appear by the several circumstances concerning the same. Matth. 17.1. For, first the possessed child was presented unto them, at the very self same time their master Christ was gone up to the mount: being in the mount, he was forthwith transfigured, in the presence of Peter, james and john. Verse 2. In the time of his transfiguration: he talked a time with Moses, and Elijah. Verse 6. After his transfiguration, he comforted the three Disciples: who were greatly amazed at that which they saw and heard. Verse 7. Having comforted and revived their troubled Spirits: he wills them very carefully to conceal the vision itself, till after his death. Verse 9 After this special charge, he reform their error concerning Elijah his coming. Verse 11. These things thus dispatched in order: he forthwith descended from out of the mount. Being so descended, he saw the people thronged together: Mark. 9.14. Verse 16. Verse 17. Verse 18. and the Pharisees very hotly disputing with his other Disciples, about their not dispossessing of the child as it seems. These circumstances duly considered, it is apparently evident, that the Disciples they had time enough to have prayed: and therefore, that your imagined want of time, it could be no colourable excuse, to colour their careless negligence in awakening their faith by fervent prayer to God. Moreover, in saying the Apostles would never have omitted that proffered excuse, from the want of time to those spiritual exercises: therein you derogate much from the Disciples their conscionable dealings in such sacred matters. For, what other thing else doth your speech import, but that either there was in the Disciples themselves, such absolute perfection of foreseeing knowledge, as they neither would, nor possibly could have overseen, or pretermitted whatsoever might make for their proper defence: or that the Disciples at least (if especially they had been men of your humour and quick conceit) they would (upon every occasion) have been forward enough, in making their present apologies, how preposterous, absurd, or unsound soever. Briefly, howsoever you dream, that the Disciples would have made their excuse from that your imagined want of time to such spiritual exercises: it seemeth rather (their conscience being fully convinced before, from the due consideration of the precedent circumstances concerning the sufficiency of time for such business) that they (in all good conscience) did plead themselves guilty of careless negligence, in not using the means of fervent prayer for the timely stirring up of their faith. And therefore, they (by their purposed silence) do secretly consent to Christ's reprehension, as a reprehension very justly imposed upon them for their former negligence: so far off are they from falsely excusing themselves, by any falsely pretended want of time. By all the premises then, it is very apparent, that this your first reason hindereth nothing at all; but that the former speech of our Saviour Christ may peculiarly, and only be appropriated unto the Apostles themselves. Exorcists. If, D. Doctrine, pag. 4●. by the purport and drift of this text, we must necessarily be made to understand, that the Disciples themselves (in their present weakness of faith for that present business) should in deed have fasted and prayed: then surely our Saviour Christ, he had not (in those words) directly answered unto the very point itself of the Apostles former demand, nor rendered any reason at all, why they had not cast forth the spirit, they not having sufficient time to fast and to pray, as was showed before. Orthodoxus. And we have sufficiently showed before: that they had time sufficient for the timely performance thereof. Howbeit, do tell us plainly, in which words our Saviour Christ had not answered directly to the Disciples demand; nor rendered a sufficient reason for their not doing the present work? Exorcists D. Doctrine. pag. 48. In these words: namely, this kind goeth not forth, but by prayer and fasting. For the Disciples demanding why they could not drive forth that devil, Mark. 9.29. and Christ telling them the reason was, because they had not solemnly prayed and fasted before: they might justly have answered, that they had no spare time for the orderly undergoing of such solemn, and sacred exercises. Orthodoxus. By forging a reason of the nullity of that work, from whose words of Christ, it is to be feared (Exorcists) you do purposely fight and struggle against the very light of your conscience: and therefore (that it should seem) was the only cause why yourself (insisting upon your falsely supposed answer and reason of Christ) do even purposely and (perhaps with a settled pertinacy) very unconscionably conceal the words themselves, from whence you would seem to collect your falsely supposed inference. For howsoever it may not be doubted of any, but that our Saviour Christ did directly answer the point of his Disciples demand, and very concludentlie yield them the reason of their not doing the deed: yet is it denied of all, that Christ did either of both in those self-same words which yourself doth allege. But he having in the words before, put down their weakness of faith for the principal or main impediment to that purposed business, D. Doctrine, pag. 46. D. Doctrine, pag. 41.42. as your own self affirmed a little before: in those following words whereupon you fondly insist, he teacheth them how they should have quickened their faith: namely, by fervent and earnest prayer to God. And so this scripture (you see) notwithstanding any thing hitherto heard, may well be appropriated to the Apostles themselves. Exorcists. If that scripture must (in any wise) be meant of the Apostles themselves, D. Doctrine, pag. 48. then surely so oft as their miraculous faith was unable (of itself) to encounter with a cumbersome spirit: they must (for their further prevailing therein) have necessarily consumed a whole day together in prayer and fasting: for fasting, Leuit. 23.32. it required a whole day, I mean from even to ●euen. Orthodoxus Exorcists? you deal too triflinglie with your ignorant Reader: & do purposely endeavour to dazzle his eyes by your sundry tricks of legerdemain. For first (in urging so strictly the ceremony of time for fasting and prayer) all the world may plainly perceive, that therein you do but judaizare; and labour to entangle men's consciences a fresh, Gal. 5.1. with the heavy yoke of that jewish bondage, from which they were freed by their liberty and freedom in Christ. And therefore by such needless observation of days, Gal. 4 10.11. of months and of years, you may happily enthrall the poor ignorant souls afresh, and bring their spiritual fathers in fear of bestowing their labours among them in vain. Moreover, if fasting doth necessarily require a whole day from even to even; or otherwise, the holy ordinance of God concerning that exercise, is apparently violated and fearfully broken: then surely the strict and full observation thereof in the powerful expelling of devils may have many absurdities following the same. For be it supposed the devil should be driven from the party possessed before noon at the furthest (as were those seven from K. Wright, D. Doctrine, pag. 43. if we may boldly credit your own report) who seeth not then, but that the one of these two absurdities must follow thereof at the least. Namely, that either men must necessarily transgress that holy ordinance of prayer and fasting, by giving over the solemn continuance thereof, before the set and appointed time be fully accomplished, because the devil is departed before: or must else very triftlinglie continue in calling upon Christ for his absolute power to cast forth the spirit, notwithstanding he be clearly expelled before, and only because the set time for the fast is not fully expired, which were fond and ridiculous. Besides that, you your own self observed no such set or appointed times for fasting and prayer in any one your pretended dispossessions. For in some of them, you rather feasted then fasted: and therefore how can you (in conscience) commend the said exercise of fasting to any of your pupils, unless it be purposely and only done to make good the old verse, which saith. Qui satur est, pleno laudat jejunia ventre, that is, Who so crammeth himself till his stomach doth staunch: He fasting commends with a pampered paunch. Again, in that your pretended dispossessing of summers and the rest, you spent not a whole day in prayer and fasting from even to even: but beginning about nine of the clock in the morning, you had finished your work between three and four at the farthest. So that (howsoever you would bind the Disciples teeth and hands to the good behaviour for a whole day together, from even to even) it seems you yourself must have your own teeth and tongue at liberty, so soon and so oft as it pleaseth yourself. Briefly, whereas yourself (by urging so strictly the Levitical fasts) would have the Disciples of Christ, even necessarily taken up with those exercises of fasting and prayer for a whole day together: your old friend M. Darel, it seems he affords them more favour, D. Doctrine, pag. 82. in not tying them so strictly to any set time for the same. For he tells us directly, that the devil (how cumbersome soever) he hath in the party possessed his determined time appointed of God: longer than the which he cannot continue one minute of an hour, but must necessarily depart at that time, though no means for dispossession were used at all. And therefore sith (for any thing we know to the contrary) the Lord may determine the spirits departure before the one half of the day be spent in those exercises: it were but a vain and uncertain course to appoint a whole day for fasting and prayer, from even to even. So then, by this you see, it is very apparent, that (notwithstanding any your supposed want of time for the work) this speech of Christ, it may very well be appropriated to the Apostles themselves. Exorcists. D. Doctrine, pag. 48. Nay that I flatly deny. For the Apostles (being filled with the holy Ghost at the feast of pentecost) they were never after so far emptied thereof, but that (in attempting any miraculous work whatsoever) they were throughlie able to accomplish the same, without any such use of fasting and prayer: and therefore it is very unlikely that our Saviour Christ (for forty days space and no longer) would ever establish such an ordinance of fasting and prayer for them to observe in any their dispossessions whatsoever. Orthodoxus. This then (by the way) you confess at unwares, that (before the Apostles were filled with the holy Ghost at the feast of pentecost) their faith was but weak, and needed fasting and prayer to support the same. But this accident befell the Apostles before the said feast: and therefore (by your own speech) they needed fasting and prayer (at that present) to stir up and quicken their faith. Besides that, D. Doctrine, pag. 47.48. your old friend M. Darel, he tells us directly that the Apostles in deed by the power they received from Christ, were able to drive out any devil whatsoever, and (as occasion was offered) they did so undoubtedly from time to time, if their faith failed them not: which (saith he) at that present it did, and even in this very work: and therefore this speech of Christ (concerning fasting and prayer) it was peculiarly appropriated to them. Briefly, our Saviour Christ he tells his Disciples directly, that their unbelief and weakness of faith, was the main impediment to that special business: D. Doctrine▪ pag 42.44.46.47. and therefore (howsoever yourself affirmeth (else where) that their faith was so strong as it needed no means to stir up the same) Christ telleth them plainly, they should have underpropped their said faith by the holy exercise of fervent prayer to God. Exorcists. Very true, D. Doctrine, pag 48.49. before they were filled with the holy Ghost, there was some need to have stirred up their weak faith by fasting and prayer: but after the feast of pentecost there was no need of any such helps. For even as after they received the fullness of the spirit, their faith never failed in doctrine and judgement: so neither in the working of miracles. Orthodoxus. A man may perceive by your manner of writing, that you mean to turn ere you burn: yea, and when you have turned yourself besides all manner of turnings; that then you will not stick to return a fresh to your former turnings: and so begin there to turn as fast, as ever you turned before. For what an odd jest is this to affirm but even now, that (before the Apostles were filled with the spirit) their faith was so strong, as it needed no means to stir up the same: and even then also (with the turning of an hand) to turn the Cat in the pan, and to say (on your credit) that before the feast of pentecost there was some need to quicken their faith, by fasting and prayer. May not those your young pupils be pestilent proud, who (in this newfound trade of divillitie) are got under the trusty tuition of such a turne-about tutor, Ephes 4.14. jam. 1.8. as turns like the weathercock with every blast of Doctrine? Howbeit, you seek to shelter your weather shaken opinion with this slender shift: D. Doctrine, pag. 48.49. namely, that howsoever the Apostles faith might be weak before they were filled with the spirit (and thereupon they needed prayer and fasting to stir up and strengthen the same) yet after the fullness of spirit, as their faith never failed in doctrine or judgement: so neither in the working of miracles. This seemeth an irrefragable reason no doubt: and such a one I believe, as may not possibly be shaken. Well, be it supposed that after the Apostles received the holy Ghost, their faith failed sometimes in Doctrine or judgement: than it is very probable their said faith, it might also fail at sometime in the working of miracles. That the Apostles at sometimes failed in the first, it is very apparent. For, Gal. 2.14. Revel. 19.10. and 22.8. 〈◊〉 1.2. D. Reinolds, in 2. conclusione pag. 695. Amand. ●olan. Syllog. thes. pag. 381. Peter he went not rightly to the truth of the Gospel. john would have worshipped the angel once or twice. The Apostles and brethren who were at judaea; they thought that the word of God was not to be preached unto the Gentiles. All these were errors in doctrine and judgement. And therefore the Apostles faith (failing directly in these) it might fail much more in the working of miracles. Howbeit, because you seem so confident in this one assertion: do show us the reason why the Apostles faith (so soon as they were filled with the holy Ghost) could not possibly fail in doctrine or judgement? Exorcists. D. Doctrine, 48.49. My reason is this. The holy Ghost is called the spirit of truth: This spirit, being promised to them, was afterwards in miraculous manner bestowed upon them: they therefore receiving the fullness of this spirit, their faith from thenceforth could not possibly fail in Doctrine or judgement, and therefore much less in the working of miracles. Orthodoxus. I answer. joh. 14.17. joh. 14.16. and 15.26. and 16.13. Act. 2.1.2.3. The holy Ghost is justly called the spirit of truth. This spirit of truth was faithfully promised unto the Apostles: and, at the feast of Pentecost, very miraculously bestowed upon them. Hitherto, we accord (you see) in every point. Howbeit, your inference enforced from hence is not proved, but pitifully begged: for we deny, that either all or any one of the Apostles received the fullness of this spirit. Exorcists. Then you deny the truth of the sacred Scriptures. For, doth not the Evangelist Luke very flatly affirm, that they were all filled with the holy Ghost, Act. 2.4. and spoke with new tongues, as the spirit gave them utterance? Orthodoxus. He denies not the truth of the sacred scriptures: who only denies but your erroneous collections, untruely gathered from the sacred scriptures. For, it is one thing to be filled with; and another thing to receive the fullness of the spirit. It is an axiom, not only warrantable by learned Philosophers, and commonly known to the simplest on earth, but approved of all by common experience: that, whatsoever thing is received of another, the same thing is received only according to the capacity of that which receiveth the same. We do willingly acknowledge, that the holy Ghost hath replenished only our saviour Christ with the unmeasurable abundance of his graces, and that Christ only hath received the fullness of the spirit: because, that unto him the father giveth not the spirit by measure. joh. 3.34. Notwithstanding, the Apostles and all other the elect, they do only apprehend the graces of the spirit in their proper measure: according to which measure, joh. 1.6. they have received not the fullness itself, but, of the fullness of Christ his spirit, even grace, for grace. By all which it is very apparent, that even the blessed Apostles and other the elect in Christ, they receive the graces of the spirit only, according to the simple capacity of human frailty: and, not according to the majesty and fullness of the spirit itself, so as their faith could not fail in any respect. For, howsoever they were truly renewed and enlightened with the holy Ghost: yet were they not (in this present life) so absolutely enligtned renewed or cleansed from all perverseness of heart, or blindness of mind, as that they could neither serve in doing their duty, nor be deceived at all in their judgement. Not, that the measure of the spirit which they received, was (of itself) insufficient to preserve them absolutely from either of both: but, for that it pleased the father in such sort to dispense his spiritual graces to men in this life, as the very best might perceive their own imperfections, and therewithal, be driven to acknowledge, that the fullness of perfection consisteth only in Christ. For, who will deny, there is water enough in the main Ocean sea, to quench the raging flames whatsoever which wast a whole town: howbeit, this we must needs acknowledge withal, 2. Cor. 4.7. that a simple earthen vessel cannot possibly contain enough of that water to assuage the fire alone, Act. 14.15. that burneth one house. The blessed Apostles, they acknowledge themselves to be men, yea men, who (being naturally begotten in the image and likeness of Adam their father) must naturally flame and burn as the Prophet reporteth. Gen. 5.3. Psal. 57.4. And therefore, joh. 3.5. albeit they were certainly borne anew of water and the spirit: yet, the water of the spirit, it doth not so thoroughly extinguish in them all sparks and oversights whatsoever, as that their faith could not fail in any respect. For then, what needed their corruptible bodies to put incorruption upon them, 1. Cor. 15 53. Phil. 1.23. or themselves desire to be dissolved and to be with Christ? Howbeit, this we certainly know, that (during this life) there remaineth even in the best of all, a daily strife between the spirit and the flesh: Rom. 7.22.23. Gal▪ 5.17. yea, and that the remnants of flesh do stick very fast not only in their hearts, but also in their minds. And for these self-same respects, the very Apostles themselves do freely acknowledge, that now (namely while they live in this life) they know only but in part: 1. Cor. 12.11. 2. Cor. 12.9. that the power of God is perfected in weakness: and that therefore they do all cry out with the Prophet and say, heal thou us O Lord, jerem 17.14. Phil. 3.10. and we shall be healed: yea, and even Paul, he acknowledgeth of himself, that he is not yet perfect, although he be labouring earnestly towards the mark. jam. 3.2. And james saith generally concerning the faithful, that in many things they all offend. Briefly, joh. 13.16. Psal. 51.7. our saviour affirmeth flatly, that he which is washed the whitest of all, hath need notwithstanding to wash his feet. By all which its very apparent, that the Apostles themselves, they were not so absolutely filled with the graces of the spirit, but that their faith notwithstanding it might and did fail at one time or other, in some point of doctrine or judgement, and therefore much more in the working of miracles. Exorcists. If it be certainly true, that their faith (at any time) failed in doctrine or judgement: joh. 16.13. how then is the promise of Christ to be credited concerning the holy Ghost, for he told his Disciples, that the same should lead them into all truth? Orthodoxus. That the Apostles faith in some things, and at sometime might fail, it is undoubtedly true▪ and, the promise also of Christ concerning the holy Ghost his direction, is as undoubted a truth. For the holy Ghost (no doubt) did lead them into all truth, yea, I say further, into all holiness of soul and body: howbeit, he led them into all truth, in such sort as Paul protesteth unto the Ephesians, Act. 20.27. that he showed them all the counsel of God. Now, he showed them all the counsel of God, not absolutely and simply, but so much thereof and so farforth also, as was profitable for them: Act. 20.21. otherways, if he had absolutely showed them the whole counsel of God whatsoever, he must necessarily then have showed them also the secret things of God, Deut. 29.29. which only belong to the Lord alone, and concerned neither them, nor their children. And therefore whereas our saviour promised such a comforter unto his disciples, joh. 16.13. as should lead them into all truth: the meaning is, that he should lead them into nothing else but the truth of God, and into all that truth whatsoever, which concerned their own, and his Church's salvation. For, more than this our Saviour never promised to them: and, more than this, they were not to expect at their masters hands. So then, howsoever the particle (all) may seem to have reference unto whatsoever the Apostles should speak or do: yet Christ, he restrains the holy Ghost his directions to those only truths which he (by his own mouth) had taught them before, as appeareth by the very teneur of that promise itself, joh. 14.26. which saith. But the Comfortor which is the holy Ghost, whom the father will send in my name, he shall teach you all things, and bring all things to your remembrance which I have told or taught you before. Giving them thereby to understand, that whensoever they spoke or did that, which was not according to the revealed truth he had taught: them: that saying or doing of theirs was more than he had told them before, and more than they were led unto by the spirit of truth. By all the premises then, it is very apparent that the holy Ghost (in those days) enlightened the Apostles minds, and now also (at this present) doth sanctify the hearts of all the elect, so far forth as is expedient for their own and the Church's salvation. But it was then, and is now expedient for them and for us to err in some things, 1. Tim. 1.15, 16.17. that we may give all glory to God alone: that so (seeing our own frailty and weakness) we might not be high minded, R●m. 11.20. Gal. 6.1.2. but fear: that thereby we may be taught, very willingly to bear one another's burden: that we might learn to work forth our own salvation with fear and trembling: Phil. 2.12. 2. Cor. 12.9. Mark. 9.22. Luk 7.47. Luk. 7.5. Luk. 11.4. 1. Cor. 9.24. and 16.13. Ephes. 4.14. Heb. 12.1.2. joh. 14.26. that we may be made to understand with Paul, that the grace of God is sufficient for us: that we may sharpen our trust in him: stir up our love towards him: pray more fervently unto him, to increase our faith, and to forgive us our sins: briefly, that we may run forth the whole race of our life, with greater steadfastness and constancy. Now than the case being thus, we may boldly conclude, that the Apostles themselves and all the elect in Christ, they are led in all truth and holiness by the certain direction of the holy Ghost: howbeit, this we have to consider withal, that they are so led unto this salvation, as they are not absolutely free from every spark and wrinkle, either of manners or doctrine, but that at some time, and in some special points they might and did err, as hath been declared. Exorcists. How then could the efficacy of Christ his intercession, concerning their soundness of faith, be certain unto them: who (having related the insatiable desire of Satan to sift them, Luk. 22.31.32. as men winnow wheat) told them forthwith, that he had prayed their faith should not fail. By which we may learn, that (if the intercession of Christ be any thing gracious with God his father) the Apostles faith could not possibly fail in doctrine or judgement. Orthodoxus. D. Bilson, in his true defence part. 2. pag. 380 Nay rather by this we may learn, that you grossie abuse both the providence of God and that promise of Christ: and all to support your idle fancies. For Christ did not promise that Peter's judgement should never fail: but that (in the following temptation which was forthwith to fall upon Peter) his faith should not finally perish. I have prayed for thee (saith Christ) that thy faith shall not fail: Chrysostom. i● johannem. homil. 72. Item, in Matth▪ homil. 83. Beda in Lucam. cap. 22.32, that is (saith chrysostom) that thou finally perish not. For Christ did not say, I have prayed that thou mightest not deny me; but that thy faith should not (wholly) fail: for by the favour and care of Christ it came to pass, that Peter's faith was not utterly extinguished. Hereunto acordeth Beda, saying: Our Saviour prayed for Peter, not that he should not be tempted; but that his faith should not fail: that is, that after Peter was fallen by denying his master, he might rise again by repentance to his former state. Now then, if you rightly frame your argument from the premises, you may plainly behold the absurdity of your own illation, thus: I have prayed for thee (saith Christ) that thy faith should not utterly vanish away, though thou shalt thrice deny me, and most shamefully forsake and forswear me: therefore neither Peter himself, nor the rest of the Apostles could possibly err in matters of doctrine or judgement. This you see is your argument: and now I ask you, not what boy, but what Bedlam would thus dispute? Exorcists. Peter denied not the faith: but the person of Christ. Orthodoxus. And he that denieth the person of Christ, denieth not a part, but the whole faith of Christ. It is a sorer and more dangerous fall to deny the Lord himself, then to be deceived only in an opinion of faith, and this also according to the very confession of Peter himself. For thus he placeth them both in his second Epistle: 2. Pet. 2. There shall be false teachers amongst you, which shall privily bring in damnable sects, yea denying the Lord that hath bought them. And our Saviour, in his (admonition to the seven Churches of Asia) showeth the Church of Pergamos, that he which denieth his name, Reul. 2.12, 13. denieth his faith. Thou holdest fast my name (saith he) and hast not denied my faith: wherefore, not to hold fast the name of Christ, is flatly to deny the faith of Christ. And how can you doubt of the truth of this, since the missing of any point of faith is only but heresy: whereas the denying of Christ's name (which fearful offence Peter fell into) is flat Apostasy, far worse than the former by much? See then (I beseech you) how lewdly you pervert the words of our Saviour. For where Peter is only forewarned of his fall: you would make Christ's words a warrant unto him that he shall never fall. And where the Lord promised Peter repentance, you turn the text, as if he were finally freed from all future offences. Exorcists. Not so, I confess Peter offended, but not in the faith. Orthodoxus. Could Peter deny his master Christ, and not deny his faith and hope in Christ? or can there be greater infidelity, then flatly to deny the son of God? And yet Peter not only denied him thrice, but with an oath, and a curse he ratified his former denial. Exorcists. Peter only denied that he knew Christ. Orthodoxus. And he that knoweth not Christ, what faith or hope hath he in Christ? Ambrose yielding a reason why Peter (after his fall) did not speak, Ambrose, serm. 46. but weep, saith thus: Peter doth not now use speech by the which he had lied: by the which he had sinned: by the which he had lost his faith. I●em, serm. 47. And again, Peter became more faithful after he had bewailed the loss of his faith. By all the premises then, it is very apparent, that (notwithstanding the prayer of Christ) the Apostles faith, it might and did fail at some time, in doctrine and judgement: and therefore much more in the working of miracles. Exorcists. This (in my opinion) is a dangerous point. For if it be fully concluded, that the Apostles (at some time) both might and did also err in their judgement concerning some points of doctrine: then how may we be certain, which of their writings must be held for infallible truths? Orthodoxus. Surely, even all those their writings whatsoever, which the holy Ghost did lead them into: those are the only infallible truths of the spirit of truth. But such only are all those which their master Christ had taught them before: Revel. 19.10. for the testimony of jesus is the spirit of prophesy, and none other truths than those which jesus before had testified to them, joh. 13.19. were they led into by the spirit of truth. Those their testimonies therefore (what, or how many soever) they are to be esteemed as authentical, and infallible truths. All other their testimonies which only but slipped from human infirmities (how glorious soever in show) as they are not the testimony of jesus, and therefore not the spirit of prophesy: so are they (in every place of the Bible) all tainted and branded for errors or untruths, by the spirit of truth, as we showed before. For howsoever the Apostles themselves were subject to errors: Amand. Pola●. Syllog. Thes. 〈◊〉 Eccles. pag. 381 joh. 10. 27.2● joh. 14.26. yet could they not possibly err, so long as they only but heard the voice of Christ their Master and Shepherd, and but followed the only directions of the spirit of truth. Again, howsoever some one of them, at some time, and in some special point, both might and did err, as hath been declared: yet all their whole College or company, it did not nor could not possibly err. But evermore the light of truth was clearly conserved in some of their minds, to discover the clouds of darkness which shadowed the rest, and to propagate the light of the truth to all posterity: Math. 5.14. Eph. 2.20. Gal. 2 9 2. Tim. 3.15. in which only respect they are purposely called the lights of the world, the foundations and pillars of truth. Besides that, the Apostles they did never universally err, I mean, their faith never failed in all the parts of Christian doctrine: howsoever some of them, at some one time or other, might happily serve in some certain point. Moreover, 1. Cor. 3.10.12. 1. Cor. 3.11. Eph. 4.20. they did never decline from the foundation itself: because than they could not have been the true Church of Christ, which must necessarily be builded upon Christ the head corner stone, and therefore they evermore held the foundation fast. Briefly, the Apostles faith, it never finally failed: for howsoever they at some times straggled aside through human frailty, yet were they in time recalled from their errors, as may plainly appear. Luk. 24.48.49 50.51.52.53. For not only they all returned to Christ, so soon as he was risen from death: but (which more is) they first acknowledged themselves, and then taught sound to others the state of Christ's kingdom. And Peter being reproved of Paul did willingly yield unto him: and john stayed himself upon the Angel's admonition, Gal. 2.11.14. Revel. 19.10. & 22.8.9. Act. 11.18. from offering worship unto him: and the Apostles with the brethren (being taught the truth) rejoiced greatly, that God had granted the Gentiles also repentance to life and salvation. Yea, and in this their sound conversion, is fully performed that which was promised before by Christ: Matth. 16.18. when he said unto Peter, upon that his worthy confession of faith: Thou art Peter, and upon this rock will I build my Church, and the gates of hell shall never prevail against the same Mark the words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Therefore he calls them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. Cor. 10.4. the gates of hell, they shall not prevail against the Church: that is, they shall not be of a prevailing strength, for so much the word importeth. They shall then be of strength against the Church; but they shall not prevail by their strength, no, albeit their said strength be as strong as holds, as the Apostle elsewhere doth purposely call them: yet are they not prevailing holds. For the elect and chosen of God may take a fall at some time: but fall finally away they can never. Perhaps at some time they build straw or stubble: 1. Cor. 3.12. yet they build on the foundation, and the foundation is Christ. The sheep of Christ may eftsoons go astray in the wilderness, Luk. 15.4. but perish they cannot: because none shall ever be able to pluck them forth of the true shepherds hands. joh. 10.28.29. Luk. 15.12. The prodigal son may happily at sometime go away from his father's house: but he shall be made to return again, and be no less favourably entertained of his father, than he was before. The faith of Peter himself did even swoon, Luk. 22. 31.3●. as we say: but finally it failed him not. He was turned away from the Lord, whom he also denied: Matth. 26.56.70. Matth. 26.75. Psal. 129.1.2. but he returned again to the Lord with the bitter tears of repentance. Briefly, the faithful, they are oft times very shrewdly pressed with many and mighty enemies: howbeit, they are never suppressed. It is certain therefore, that the elect and chosen, Rom. 8.15.16. albeit they be made the children of God by adoption: yet are they subject to errors and slips. Howbeit, on the other side, they are subject so, as they are freed from the guilt of error by Christ, and accepted as holy in the sight of God: Cant. 1.4. because they are holy in part. I am black, O ye daughters of jerusalem (saith the Spouse) yet am I comely as the tents of Kedar, yet as the hangings of Solomon. Yea further, the bridegroom (he saith) she is fair, Cant. 1.14. and 4.1.7. Cant. 1.7. nay (which more is) that she is the fairest, but yet, the fairest of women: not simply the fairest, but in comparison of women, but in respect of earthly creatures. To teach the Church thereby (least happily she grow proud of her borrowed beauty) that so long as she liveth in this tabernacle of the body, Ezech. 16.14. Bernardus, in Cant. serm. 38. she goeth on towards, but is not yet come to the perfection of fairness: and therefore that she is not fair altogether, though she be therefore commended for her fairness, because she walketh after the spirit, Rom. 8.1. not after the flesh. So then (to conclude this point) sith it is apparently evident by all the premises, that the Apostles faith, it might and did sometimes fail in doctrine or judgement, yea, even since that very time they were filled with the spirit: therefore it is likewise apparently evident, that their said faith, it might much more fail in the working of miracles. Exorcists. Their faith never failed in the working of miracles; D. Doctrine, pag. 49. since that time especially, they were filled with the spirit. Orthodoxus. Then was it needles for them to have prayed for the timely increase and confirmation thereof, Act. 4.29.30 Act. 9.40. and 28.8. which they undoubtedly did, as we have proved, and yourself confessed before. And, whereas you would strengthen your cause from the Apostles fullness of faith: if you rightly consider the matter that doth rather confound, then confirm the same. For, by arguing, that the Apostles faith could not possibly fail, from the time they were filled with the spirit: you do implicativelie conclude, that it might and did also fail before, which is the very point you deny. And thus (having lost yourself in a thicket of thorns) the faster you run, the further you range: and the fouler you bescratch your face with the briars. D. Doctrine, pag 48.49. Briefly, whereas you seem to infer, that fasting and prayer, it had been but a needle's ordinance for the Apostles of Christ, especially after they were filled with the spirit: and, that therefore it is very unlikely, that our saviour (for that short time only wherein the Apostles faith was subject to failing) would have instituted the same, as an ordinance only for them to observe. Our answer is, that you do overproudly or perversely control the wisdom of Christ: and it may please you to consider withal, that the time between Christ his transfiguration and Pentecost, was not so short, as you haply (by your inconsiderate account of bare forty days) would bear us in hand: for, if you run over your reckonings afresh, you shall find the interim, I mean the distance between them, to be full ten weeks at the least. In all which time the Apostles of Christ (though at several times they had fasted and prayed a whole day together) they might notwithstanding have kept a cumbersome coil in casting out Devils, especially if they had happened upon many such tractable patients as was Katherine Wright: who (having seven or eight devils (you say) within her at once) had them all driven forth in less space than an hour. And therefore (for any thing hitherto heard) I cannot perceive, but that those words of Christ, namely, this kind goeth not forth but by fasting and prayer they may, and are to be peculiarly appropriated unto the Disciples themselves. Exorcists. D. Doctrine, pag. 49. Nay sir, that interpretation is so far opposite to the words of Christ, as we dare (by no means) admit of the same. For Christ (in the dispossession he speaketh of here) requireth a means for the expelling of Devils, as without which means the same could not possibly be brought to pass: and then telleth us what that means is, namely fasting and prayer. Whereas this your objected interpretation implieth, that this kind of spirit, it might be cast forth, without this said means of fasting and prayer: if so be the Apostles faith had been strong enough. Orthodoxus. Very true as you say: and what one inconvenience I pray you, in holding so? We (for our own parts) perceive no such opposition between our said interpretation, and the words of Christ, as you falsely would bear us in hand. Nay rather, you your own self do shrewdly overthwart, not only our saviour, but also even your greatest acquaintance, M. Darel I mean. For first, you make prayer and fasting an ordinary established means for the perpetual expelling of Devils, whereas our saviour saith plainly, that the Apostles miraculous faith, was the only powerful means which should have effected the same. Again, you do here very flatly avouch, that this was such a dangerous kind of Devil, as could not possibly have been cast forth at all by the Apostles faith, had the same been never so strong, without fasting and prayer annexed thereto: Whereas your good friend M. Darel doth firmly hold, D. Doctrine. pag. 46, 47. that the Apostles faith was so strong, as if he were a Devil (of what kind soever) they could, and were able to have cast him out. Exorcists. D. Doctrine, pag. 49, Very true, if he had been any devil, of the one sort of devils. For you must note, that Christ (in saying, this kind goeth not out) observeth therein a distinct sort, degree or order of devils, some way differing and distinguished from others: with one of which number he implieth that the child was possessed, whereby partly it came, that they had not cast the devil forth. Orthodoxus. How know you, that Christ noteth therein: such a distinct order of devils differing from others? Exorcists. First, D. Doctrine▪ pag. 49. the same doth fitly accord with the very letter of the text: which telleth us directly, that this kind of devils goeth not forth, but by fasting and prayer. Orthodoxus. You do falsely bely the text itself. For the words of the text, they are not thus (this kind of devils, but this kind) and no more. Wherein, Christ only distinguisheth devils from all other creatures: but severeth not spirits by any distinct, or several orders among themselves. As if some man (intending to set forth a shrew to the full) should say in this sort: the best of this kind is shrewish enough. Who seeth not plainly, that the man (by this speech) doth only distinguish women from men by their sex or kind: but severeth not shrews by several degrees among themselves? So surely, our Saviour Christ in saying (this kind goeth not forth) intendeth to set down no several orders of devils among themselves, but speaketh only of devils in general▪ as if he should say thus, this kind, that is, these devils, they go not out, but by prayer and fasting. Notwithstanding, if you will have us approve of this your new-coined distinction, do tell us I pray you, from whence you first learned the same: I mean where find you these your distinguished devils, into such their several orders among themselves? For tell me I beseech you, are not all the holy Angels (how glorious soever) of one and the self same kind? Again, are not all men (how different soever in the doing of mischief) of one and the self same kind? I believe you dare never deny it. And only are spirits or devils distinguished into their several kinds? Aug. in Psalm▪ 104.4. Hitherto I have been (I assure you) of this opinion, that all devils whatsoever, they are only spirits by nature, and Angels by office: and that the distinction of Angels, is only of good and evil Angels. As for those your supposed sundry kinds of devils, distinct into some several orders among themselves, that mystical point of Divillitie, I never heard of I assure you, before this present: neither yet of any further distinction of devils, then only that of the devil and his Angels. Exorcists. D. Doctrine, pag. 49. Sir, I distinguish not devils in an especial respect of any their essential being, for therein they are all of one and the self same nature or kind: but my meaning is, that there is a distinct sort or order of devils, severed by sundry degrees among themselves. For howsoever, when we distinguish the whole state of this kingdom of England (by the Queen and her subjects) we do make therein, but one only superior, and all the other inferiors: yet, who seeth not withal, but that the inferiors themselves, they are distinguished also by sundry sorts or degrees, namely, by Dukes, Earls, Lords, judges, justices, Knights, Gentlemen, Yeomen, and so forth. So surely, howsoever when we distinguish the whole kingdom of darkness, by the devil and his Angels, we therein make but one a Prince, and the other his subjects: yet who sees not with all that the devil his Angels, they are also distinguished themselves by sundry sorts or degrees. Matth. 17.21. Mark. 9.29. Matth. 12.45. And so much, not only the former places of Matthew and Mark do plainly import: but our Saviour else where, he makes it apparent by telling us, D. Doctrine, pag. 51. that the unclean spirit (being gone out of a man) is said to return with seven other spirits far worse than himself. By which it is very apparent, that among unclean spirits, some go beyond others in malice and cruelty towards men, in subtlety and iniquity: and these are called (by our Saviour Christ) the worst kind of spirits, as distinguished from others, which are less cruel and wicked. Physiologus. Now surely M. Orthodoxus, this fellow he hath a very deep reach, or rather an odd kind of conceit concerning the hidden meaning of this mystical trade of divillitie: out of all doubt he surpasseth old doting Dionysius by many degrees. Dionysius in celest Hierarch. pag. 2. pag. 7.8. For howsoever that good Seraphical Doctor hath to too providently penned the celestial hierarchy of Angels, he did not so much as once dream of any infernal hierarchy of devils all the days of his life: no surely, that mystical matter surmounted (by many degrees) the shallow reach of his stinted conceit. Seeing therefore that good old father hath left the same in suspense, and that no one writer ever since durst hitherto undertake so unwieldy a work: it shall not be amiss for yourself Exorcists (being especially a man (as it seems) of such singular profundity concerning such points) to give the timely adventure upon some admirable supply of Dionysius his want, and to set forth to the world the infernal hierarchy of spirits and devils. For by such means the simplest on earth may be brought in continuance of time, to an exquisite skill in that your newfound faculty, and be made to understand with a trice, the several sorts of infernal spirits: which undoubtedly would be a labour exceeding profitable for people on earth, and very pernicious to the devils in hell. In the mean time propound unto us (I pray you) some one or two of your soundest arguments, to prove directly unto us some further distinction of infernal spirits, Matth. 25.41. Ephe. 2.3. then only that of the devil & his Angels. This one distinction howsoever we acknowledge for currant, as having it warrant from the revealed word: yet surely, we have hitherto esteemed all further inquisitions into those the supposed several orders of devils, to be merely but frivolous. Howbeit yourself (it may be) have lately received these lately revealed oracles, from old Middlecubs mouth: and therefore I pray you, discover your reasons to manage this matter. Exorcists. Why sir, Hyperius, in method. theolog. lib. 2. pag. 273. there are several degrees or sundry sorts of orders among men on earth: & therefore also among the infernal devils of hell. Orthodoxus. That followeth not. For this difference of order among men here on earth, ariseth in an especial regard, either of men's ages or callings: which maketh our sin either more or less, according to the quality of the persons themselves, against whom we offend in those respects. For first concerning their age, whereas all men naturally descend from Adam, and (being (by reason of that their descent) either elder or younger than others, according to the course of times or seasons) are therefore to be reverenced themselves, Exod. 20.12. Leuit. 19.32. Rom. 12.10. and to yield reverence also to others, in an only regard of their age or condition, accordingly as the Lord hath appointed: Basilinus, in Psal. 44. homil. 11. the case is not so with spirits and devils. For neither issued they all out of one, as all men by propagation were procreated first from Adam, but they were all jointly and forthwith created together, not having among them an infant, a young or an old one: but they are all of equal antiquity, and so no difference among them, in any regard of their nature or age. Neither yet do they come to perfection by little and little, or grow up by nutriment and ordinary exercise: but do continually retain in themselves that self-same estate of subsistence, which they ever enjoyed from their first creation, without any such natural supplies, or serviceable additaments by nature or natural means, as might make them any ways (in duty) beholding one to another, and therefore no difference among devils at all in any regard of their nature or age. Again, that there is no difference among them at all, in consideration of any their different degrees of calling, it is very apparent to so many, as are not purposely blind. For howsoever among men, Hyperius, in method. theolog. lib. 2. pag. 273. there are superiors and inferiors, magistrates, and ministers, some to rule, and some to be ruled, and all this especially (respecting their natural infirmities) for avoiding disorder and confusion among themselves, in this their warfayring state: there are no such several orders among spirits and devils in hell. joh. 8.44. 2. Pet. 2.4. jude. 6. Both because they (being (by their fall) deprived from all manner of dignity) are now destinated and tumbled headlong into such a confused state as hath in it no order at all: Math. 8.12. & 25.30. and for that also, confusion itself is much more befitting their accursed condition and kingdom of darkness, than any such seemly order of government, as the Lord (in mercy) hath established among men here on earth. Besides that, the several degrees and orders among men upon earth, they are an undoubted ordinance of the eternal God: decreed from all eternity, for this special purpose. Namely, that therein (the lively image of God's sacred justice and mercy being shadowed forth unto men upon earth) that his said ordinance, it might more inviolably be executed and obeyed of all in this warfayring world: according to his own unchangeable purpose, and special appointment. For this, all men are made to acknowledge by the very instinct and light of nature, namely, that wheresoever is found a majority, Vbi maiorita●, ibi mandandi auctoritas: ubi minoritas, ibi obediendi necessitas. therein is also implied a commanding authority: and where there is only but a bare minority, there is only an obeying necessity. Howbeit the Lord, he hath instituted no such ordinances at all, among spirits or devils in hell. Because then, as here upon earth: so likewise in hell there must be judges and justices, Parliaments, Terms, Assizes, sessions, and Courts for the orderly conventing and convicting of gross malefactors among them, and for the fearful tormenting of daily disordered devils, which were to too absurd to imagine. Both because the Lord himself (having already endighted, arraigned and adjudged the devil and his Angels to endless damnation) reserves them in chains under darkness to the great and notable day: 2. Pet. 2.4. Jude 6. and for that also he hath now no further use of the service of devils in any such his judicial courses with men, than an earthly judge hath use of the hangman's help, to execute the sentence of death upon such malefactors, as he himself hath before condemned to death. And therefore unless you be able directly to prove, that hangmen are distinguished also into several orders among themselves; this your imagined reason (from the several degrees and orders among men upon earth) hath in it no show at all to maintain any difference of order among spirits and devils in hell. Exorcists. But sir? there are distinct or several orders among the Angels in heaven: therefore also among spirits and devils in hell. Physiologus. Master Orthodoxus, do take your ease for a time, and let me alone with this argument. Come on Exorcists, I heartily thank you for this irrefragable reason: this I trow is a toucher. Surely howsoever Dionysius himself be departed long since: his dottage I perceive must never decay, so long as Exorcists is living. Now fair fall a sure friend at a pinch. But go to man, do tell us I beseech you; how many distinct orders of spirits and devils are established in hell? Exorcists. That is much more than any may possibly know: D. Doctrine, pag 43. or yet needs to inquire of. Physiologus. Why man, seeing you do show yourself no less presumptuous now, in urging a distinction of devils in hell, then was Dionysius before you in putting down a difference of Angels in heaven: why may you not as boldly determine this point from Dionysius his mouth by an argument of proportion thus? There are nine several orders of angels in heaven: therefore nine several orders of devils in hell. Exorcists. What inconvenience could follow thereof: if happily I reasoned so? Physiologus. Nay, none at all I assure you, if in so saying you happily be able to prove what you say: but that must be done (I suppose) at our latter Lammas. Exorcists. Not so sir: the proof (I assure you) is pregnant enough, if we but mark what we read in the scriptures concerning this point. Isa. 6.2. Psal. 80.1. Ezech. 10.1. Col. 1.16. Ephes. 1.21. and 6.12. Ephes. 3.20. Col. 3.10. Ephes. 6 12. 1. Thes. 4.16. Matth. 25.31. Dionysius, in celest▪ hierarch. cap. 2. pag. 7.8. For therein is mention made of Seraphims, Cherubims, Thrones, Dominations, Virtues, Powers, Principalities, Archangels and Angels: all which (you may see) are distinct or several names. But those nine several names are given unto Angels in regard of their nine several orders in heaven: therefore there are also nine several orders of devils in hell. Physiologus. Dionysius in deed, from those nine several names, doth conclude (as you say) nine several orders of angels: yea, and (which more is) he doth afterwards very quaintlie distinguish those nine several orders into a threefold ternary of Angels, as may plainly appear in his book, if any were so surprised with palpable folly, as he could be brought to believe the same. M. Dearings Reading, 6. in Heb. 1.14. pag. 104. Howbeit, there is no sound order of reasoning from that which yourself or Dionysius doth dream. Because, if from an only bare distinction of names, we may boldly conclude a distinction of orders: then surely, Dionysius and yourself have miss the mark by many degrees. For besides those the aforesaid nine several names, Psal. 104.4. Heb. 1.7. job. 1.6. and 2.1. the Apostle (from out of the Prophet) allegeth two other names more: namely, spirits and flaming fire: and in job, the Angels are called the sons of God. So then in this account (because there be twelve several names) there must necessarily be made twelve several orders of Angels: which giveth to yourself and Dionysius directly the lie. Exorcists. Not so, for those three last you speak of yourself, namely spirits, flaming fire, and the sons of God: they are names common to all Angels whatsoever. Physiologus. So is (I am sure) the name of Angels, Psal. 103.20. Matth. 25.30. Hy●erius, in method. theolog. lib. 2. pag. 288. as Dionysius also confesseth: which yet notwithstanding, he and you both do precisely put down for one particular order of Angels. And therefore, if the community of name confoundeth the particularity of order, then are there but eight orders of Angels: other ways, if the variety of names must make also a variety of orders, then are you necessarily enforced to confess twelve several orders of Angels at least. Howbeit, we have to consider with Augustine, Augustinus, in Psalm 104.4. Hyperius, in method. theolog. lib. 2. pag. 273. that by the name (Angel) is not meant the nature, but the office of Angels. Dost thou inquire (saith he) the name of this Angelical nature? it is a spirit. wouldst thou know the office? it is an Angel. Behold the self-same distinction (saith he) in the nature of man. If thou askest the name of man's nature: it is man. If thou askest the name of his office, it is Preacher. The name of his nature, is man: the name of his office, is Soldier. Hereunto also appertaineth the speech of Rabbi Shelomoh, Rabbi Shelomoh. who saith, that the names of Angels are secret, yea so secret, as the Angels themselves do not know them: they having (indeed) no proper names, but only some certain surnames (saith he) imposed upon them, from those special respects whereunto they are purposely sent, according to that in the Hebrues, which saith: Heb. 1.14. Are not his Angels all ministering spirits, sent forth to minister for their sakes, who shall be heirs of salvation? And according to the matter of their several ministries, they have (for the present) their several names bestowed upon them, in an especial regard of our slender and shallow capacities. Isa. 6.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est, combuere. Tob. 3 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est. ●eder●. Dan. 8 16. Luk. 1.26. For so the Spirit that was sent to Isaiah (because he purged the Prophet's mouth with a fiery coal) he was fitly called Seraphim, of Saraph: which signifies properly to burn. So the Angel who cured Tobiah, is called Raphael, that is, the medicine of God, of Rapha, which properly signifies to cure or to heal. So the Angel who was sent to Daniel, and the Virgin Mary (because he revealed matters impossible for any but a supernatural power to effect) he was correspondently called Gabriel: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, praevalere. judg. 13.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Admirabil● esse. that is, the fortitude or strength of God, of the radical word Gabar, which signifies properly to prevail. So in like manner, the Angel who was sent to Manoah (because he miraculously brought fire from heaven, that consumed the sacrifice) he was fitly called peel, of pala: which signifieth properly to be secret, or wonderful. By all these and the rest, we may boldly conclude, that the several names which are given to Angels, do rather set forth their several temporary employments: then establish among them any distinct or several orders. For if we examine the matters aright, we may plainly perceive, Hyperius, in method. theolog. lib. 2. pag. 273. that all the names attributed to them in the sacred Scriptures, they have relation either to their nature or office, but not to any your supposed different orders at all. Lycanthropus. What names (I pray you) respect only their nature? Physiologus. That do these three: namely, Spirits, Seraphims, and Cherubims. Spirits, Gen. 3.24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, avis. because they are of a spiritual essence: Seraphims, in regard of their fiery disposition or working, as we told you before: and Cherubims, of Cherub, which properly signifies a bird: and this also in consideration of their agility or swiftness for performing the business imposed upon them. These names (you may see) they set forth no several orders: but do only lay open the admirable nature of Angels. Pneumatomachus. And what names do properly import their office? Physiologus. The names which properly import their office, are especially two: M. Dearing, in Heb. Lecture. 7. pag. 104. namely, Angels and Archangels, that is, messengers, and principal messengers. And howsoever these two several names (the one signifying simply a messenger, the other a principal messenger) may seem at a blush to import a several order of Angels: yet is it not so. Besides that, if (indeed) it were so as it seems, yet doth it not conclude your purpose in hand: but cometh short of Dionysius, and your own account, by seven supposed several orders at least. Howbeit, this I say for an answer, that wheresoever the name Archangel is mentioned, it signifieth our Saviour Christ, and no creature at all. Or if happily the name Archangel be any where attributed to any creature in heaven: Tremellius, in Daniel. 10.13. nota. 28. yet than he that in one work is called simply an Angel, in another work of greater glory in our eyes, may there be called an Archangel. Even as we see a Messenger, sent from the Prince of a message to some of his subjects, is simply called an Ambassador: whereas notwithstanding the same person, being employed by his Prince to some foreign Potentate, is more honourably termed a Lord Ambassador. All the other names attributed to Angels, namely, Thrones, Dominations, Virtues, Powers, or Principalities, they are but borrowed from matters of state concerning human policies, and but metaphorically transferred to Angels, in an especial regard of some special actions, as we said before of Gabriel, Raphael, and Pel●: but do signify unto us no distinct or several orders of Angels. Exorcists. If those several names do signify no several orders of Angels, why then were they bestowed upon them? Physiologus. They were so bestowed upon them, Hyperius. in method. theolog▪ lib. 2. pag. 288 partly to express what superexcellent dignity they were destinated unto: partly to declare unto us what great and admirable matters the almighty hath wrought by means of their ministery: and partly in regard of our natural weakness, who could not otherwise be made to conceive of their nature or actions. For these and such other respects, best known to his wisdom, hath the Lord bestowed those metaphorical titles, of Thrones, Dominations, Powers, and Principalities upon Spirits or Angels: but in no wise to distinguish any different superiority, or several orders among themselves, or no further at least, then only to difference Michael and his Angels, Revel. 12.7. I mean Christ and his heavenly host, as was showed before. Exorcists. But sir, they are called Thrones, Principalities and Powers in the plural number, which importeth not simply one singular superior, but many superiors possessing several superiorities, degrees and orders among themselves in heaven: and therefore (by consequence) there are several superiorities among Spirits and Devils in hell. Physiologus. The Angels respectively referred to Christ, are all of equal condition, Tremellius, in Daniel. 10.13. nota. 29. Matth. 25.31. and generally set forth by the only name of Angels, without any other swelling words of superiority: as Michael and his Angels, Christ and his Angels. Howbeit, when Angels are spoken of comparatively in an only respect of human Princes, then are they purposely put down by the titles of Thrones, Dominations, Principalities, or Powers: to express their glorious dignity in comparison of earthly creatures, and to teach us withal, that they have a superiority and chiefdome over the kingdoms of the world committed unto them, from that almighty jehovah who is Lord and King over al. Ephes. 3.10. For which only respect they are called Principalities or Powers in the heavens. Notwithstanding, be it supposed that those several names implied some several orders of Angels: yet can they conclude no certain number of any such several orders. Ephes. 1.21. Because the Apostle (having elsewhere expressly put down those several names) contents not himself therein, Ephes. 1.21. but goeth on further thus: and every name that is named, not only in this world, but also in that that is to come, leaving the names (you see) indefinitely, and your supposed several orders of Angels in perpetual suspense. And therefore Dionysius and yourself do but triflingly deal with your Readers; Theod. Beza, in Ephes. 1.21. both in presuming to put down a certainty of that, which the holy Ghost so uncertainly expresseth, and in nominating also such several orders of Angels there, where the holy spirit of God did purpose no such special matter at all: but laboured only (by that excessive manner of speaking) to lift up our Saviour Christ far above the excellency of all created powers in heaven, in earth or in hell. Again, be it supposed indeed, that the Apostle (by those several names) did purposely put down some several orders of Angels in heaven: yet your inference enforced from thence, namely, that therefore there are likewise some distinct or several orders among Spirits and Devils in hell, is to too absurd. For howsoever the Lord might have singular use for the several orders among Angels in heaven till the coming of Christ; there can be no further use of any such several orders of Devils in hell, then only that of the hangman's use, as hath been declared. Yea and (which more is) whatsoever further pre-eminence of order they jointly enjoyed before their fall; the same now is so utterly lost by the coming of Christ, as they are destinated for ever to utter confusion. According to that of the Apostle, who telleth us directly, that Christ hath spoiled principalities and powers, and made openly a show of them all, and triumphed over them in his cross: Celos. 2.15. 2. Pet. 2.4. Jude 6. and not only this, but also hath chained them up under darkness unto the great and notable day. So far off is it therefore (you see) that there should be now any further distinction of orders in hell, then only of the Devil and his Angels: as that they are rather even utterly spoiled of all princely pre-eminence and power whatsoever. Exorcists. That is not so. For the Apostle else where (speaking purposely of the power of devils) doth call them principalities, Ephes. 6.12. powers, worldly governors, princes of darkness, spiritual wickednesses, and so forth. But all these are several names of order: therefore there are several orders of devils in hell. Physiologus. The Apostle in deed, he calls them so as you say: but concludes from thence, no further distinction of orders among them, then only that of the devil and his Angels, as we told you before. Making therein the devil an only superior, and all other infernal spirits, his inferiors: but yet all of them equal inferiors. I prove it thus, The devil alone he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I mean a prince, Ephes. 2.2. as having all other infernal spirits subjecteth unto him: the rest, they are all equally called together, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Ephes. 2.2. and 6.12. a power, or rather powers in the plural number, as it were all very equally combined in one and the self-same power. And this also according to the accustomed course of the Scriptures themselves: which (whensoever they entreat of the hierarchy of infernal spirits) do only but mention the devil and his Angels. Matth. 25.30. joh. 12.31. and 14.30. and 16.11. 2. Tim 2.26. Heb. 2.14. Luk. 4 6. 2. Cor. 4.4. Isa. 27.1. 1. Pet. 5.8. Revel. 12.3. The devil, as a prince alone: the Angels, as his only subordinate powers. Yea, and (which more is) even Satan himself (in an only regard of his superiority over the rest of the devils) is called the God of this world: the great Leviathan: the ramping, and roaring Lion: the great red dragon and so forth. Howbeit, no one such note of difference else, is any where put down in the sacred scriptures, to distinguish the rest of infernal spirits, the one from the other: but they are all equally entitled by the name of Angels. That is untrue. For the rest of infernal spirits, they also are called principalities in the plural number. Ephes. 6.12. We wrestle (saith Paul) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, against principalities. But principalities belong to more than to one alone: and therefore, there are several orders of devils in hell. Physiologus. V●ry true as you say, all devils whatsoever are called principalities: not princes. For Satan alone is elsewhere called their prince. Ephes. 2.2. Matth. 9.34. Mark. 3.22. Luk. 11.15. We walk (saith the Apostle) in trespasses and sins, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the prince of the air. Putting down Satan (you see) as an only prince: the rest, but holding their principality in him alone. Which noteth no difference among the rest of infernal spirits: but makes them all equal in that one and self-same principality, whereof Satan alone is the prince. Exorcists. Yea, but all other infernal spirits whatsoever, they also are called powers in the plural number. We wrestle (saith Paul) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, against powers. Ephes. 6.12. But the name powers implieth a distinction of order: therefore there are distinct orders of devils in hell. Physiologus. True, they are called powers (as you say) in the plural number: howbeit, else where they are entitled, only a power, in the singular number. For we walk (saith the Apostle) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ephes. 2.2. according to the Prince of the airy power. That is, according to the pleasure of that Prince: who hath a pre-eminence over the airy power. By which it is apparently evident, that howsoever the other infernal spirits are also entitled powers: yet, that their said power whatsoever, it consisteth only in Satan their Prince. And therefore, the word powers in the plural number, doth rather make all the rest of infernal spirits or equal dignity under Satan their prince; then distinguish them into any several orders among themselves. Exorcists. Not so. For the words principalities and powers, as they are words of pre-eminence: so have they relation to some other besides themselves, over whom they are to exercise their said principality or power. Physiologus. Very true as you say; they are words of pre-eminence, and have also a relation to some other besides themselves. Howbeit, they have no relation from any one devil to another among themselves: but only unto men in the world, over whom (by the just judgement of God) they have their pre-eminence. joh. 14.30. 2. Cor. 4.4. And therefore howsoever (in regard of themselves) they are equally called but Angels: yet in comparison of men, they may truly be said to be principalities and powers, as we confessed before concerning good Angels. Notwithstanding, howsoever (in comparison of men) they are called principalities and powers: yet, in comparison of Satan their prince, they do all jointly make but one principality or power, whereof Satan alone retaineth the chiefedome. And therefore he is properly said to be a prince, Zanchius, in Ephes. 2.2. pag. 83. not of powers as of many, but a prince of the airy power; as of one only power, all jointly combined together in Satan himself. Neither is this change of numbers (the putting down I mean of a singular word for a plural) so strange as haply you take it: but very frequent and ordinary in the sacred Scriptures. Of many examples hereof, consider only this one for the present. Behold (saith john) the Lamb of God which taketh away, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sin of the world, in the singular number: meaning by sin, joh. 1.29. all sins of the world whatsoever. Even so Satan is said to be a prince of the airy power, meaning by the airy power, all the powers of the air whatsoever: because, what powers soever the infernal spirits do jointly execute, that power is only in Satan himself, and not peculiar to any of the rest. Exorcists. If by the change of numbers, the holy Ghost intendeth no several orders of devils, but simply and only respecteth the special power of Satan himself: why then (I beseech you) is that self same simple power of Satan expressed sometimes singularly, sometimes plurally, and not always alike? Physiologus. The holy Ghost doth purposely observe such a course, in an especial consideration of our drowsy and secure condition: who (notwithstanding we do daily hear of the inexorable malice of Satan against us) have very great need to be awakened by the most terrible means that may be. Matth. 26.41. Ephes. 5.14. Zanchius, in Ephes. 2.2. pag. 89. And therefore the simple and united power of infernal spirits, is sometimes purposely put down in the singular number: to teach us therein, that howsoever the fiends of hell be many and infinite, their power notwithstanding is simply but one and the same, is undertaken of all with one only consent, yea, and that they do all jointly combine themselves together in one, against every of us: for one and the self-same end, I mean, to effect our final destruction. And that therefore we had the more need to be sober and watch: 1. Pet. 5.8. yea, and so much the rather to give over ourselves to fasting and prayer, Omnis autem vis unita, fortior est seipsa disgregata. Eccles. 4.12. Matth. 12.25. by how much we know, that every united power is more forcible, then that which is disjoined in itself. Again, the power of infernal spirits is sometimes expressed in the plural number, to teach us the rather, how terrible it ought to be unto every of us: not only in consideration of the common hatred of devils against us all, but more especially in regard of their mighty several powers: they being many and mighty among themselves, and every ways ready at hand to assault us in body & soul. In consideration whereof, the holy Ghost doth covertly teach us how needful it is for every of us to take to himself the whole armour of God: because, Ephes. 6.12.13. we wrestle not against flesh & blood, but against pincipalities, against powers, against worldly governors, the princes (I mean) of the darkness of this world, yea, & against spiritual wicnesses in the air, that is, quite over our heads, and thereby the more able, and more ready to hurt us unwares. By all the premises then, you may plainly perceive, that howsoever our Saviour doth say (this kind goeth not forth) he meaneth not by the words (this kind) to distinguish any several orders of devils in hell: neither yet, to teach us any such needless matters. Exorcists. Whatsoever you say to the contrary, very certain I am, that there be distinct and several orders: not only of Angels in heaven; but also of devils in hell. Physiologus. Further distinctions than those we granted before, namely, that of Michael and his Angels, and of the devil and his Angels: very certain I am you shall never be able to prove in heaven or in hell. For first by avouching several orders of angels in heaven, you do therein directly oppose yourself, not only unto that definition which the Apostle maketh of Angels in the Epistle to the Hebrews: but (which more is) even unto his main purpose in that self-same place. Heb. 1.14. For first he defineth all Angels (howsoever called in scripture) to be none other but ministering spirits: that is, to be all of one and the self-same condition in nature and office. Secondly his main purpose, M. Deaering, in his 6 Reading Heb. 1.14. p. 95. in so speaking of Angels there, is to advance Christ jesus far above all principalities or powers whatsoever: & therefore if any Archangel, Throne, Domination, power, or any other name else that is named, were any greater than an angel: surely all that disputation of the Apostle were nothing worth. For how could it conclude the excellency of Christ above all creatures, because he is greater than Angels: if Cherubin, Seruphim, or any Archangel were also greater in dignity than Angels? And therefore that the Apostles reason may (as it is) be strong and unanswerable, we must confess all blessed spirits (whatsoever they be) to be all but this, namely, ministering spirits for all the Elect. Moreover, by avouching for certain, some several orders also among spirits or devils in hell: you do therein bewray your intolerable pride to all the world. Gen. 1.1. etc. For if Moses (knowing by inspiration the original of the world how it was) had it not yet revealed unto him, what to write of angels or devils: Act. 7.56. 2. Cor. 12.24. if Stephen who saw the heavens open, yet saw not these supposed several orders of angels or devils: if Paul, who was taken up into the third heaven, saw notwithstanding so little concerning such several orders of angels or devils, that whosoever will avouch so curiously thereof, Col. 2.18. he saith, they be puffed up with a fleshly mind, to speak of things which they never saw: briefly, Revel. 1.10.19. if john in all his revelations had no such knowledge revealed concerning the several orders of spirits or devils: who then is Exorcists, or what is his parentage, that he dare so proudly determine such certainty of things uncertain, or that we should once believe him in that, wherein I am certain he believes not himself? For this we hold an infallible truth, Hyperius, in method, theolog. lib. 2. pag. 301. that the several names which are given to angels or spirits, they were purposely given them for our better understanding of the unspeakable power of God in their several ministries: and not to have us so precisely determine of any their several orders. And this is most clear in Paul himself, who when he had reckoned up principalities, thrones, dominions and powers, Eph. 1.21. he addeth: and every name that is named in this world, or in the world to come. A clear sentence of his own modesty, in confessing an holy ignorance concerning the several orders of angels or devils: Aug. in Enchir. ad Laurentium▪ cap. 29. Item, ad Orosium, contra Priscil. & Origenistas. and such as should move us in all holy sobriety, to say with Augustine. The difference of these several degrees I confess I know not: if any man will say that he knoweth it, let him speak: but let him prove what he speaketh. Seeing therefore Exorcists you do vaunt it so bravely, of your certain knowledge concerning the several orders of spirits and devils, do prove directly unto us, that of infernal spirits some are greater or less than other in princely pre-eminence: or else do now plainly confess that Christ by these words (this kind) doth but generally understand all Devils whatsoever. Exorcists. D. Doctrine, pag. 51. Oh than I perceive you have hitherto wholly mistaken my meaning. For Christ in saying (this kind) doth not precisely distinguish spirits or devils into several officers, making some higher, and some lower in princely pre-eminence among themselves: but teacheth us rather, that among the sundry sorts of unclean spirits, some go beyond others in malice and cruelty towards men, in subtlety and iniquity. And that therefore these are called (by our Saviour Christ) the worst kind of spirits: whereby they are distinguished and do differ from others, which are less cruel and wicked. Physiologus. Oh than I also perceive, that (howsoever your knowledge may be infinitely profound in comparison of others) your hap in disputing these parabables is to too overthwart at this present. For the further you wade in the bottomless gulf of this newfound divillitie, the deeper you dive yourself over head and ears in all gross and senseless absurdities. Before, you did only distinguish devils into their several sorts or orders: D. Doctrine. pag. 49. D. Doctrine, pag. 50.51. but (finding no fast footehold in those wandering vagaries) you would now difference them only in regard of their natural qualities. Making of infernal spirits, some cruel, some kind, some good, some bad, some meek, and some very malicious in comparison of others. Thereby insinuating closely unto us, that some Devils are but yet in declining, and not come to the full period of their fearful Apostasy or falling from God. I ever did think till now, that all Devils whatsoever, they had been equally malicious, equally envious, equally cruel, equally ramping, and roaring like Lions, equally compassing the world to work our destruction: and that therefore, they are all purposely, and all jointly said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, Ephes. 6.12. Zanchius, in Ephes. 6.12. pag. 499. spiritual wickednesses above in the air. Mark I beseech you the Apostle, he calleth them spiritual wickednesses in the plural number, to signify unto us, that every Devil severally hath complete in that his spiritual nature, H. Discoveri▪ lib. 5. cap. 7. pag. 380. the fullness of spiritual wickedness. Howbeit, your mind (it should seem) was musing upon the gentle departure of Midlecub and his courteous companions: and that was some cause why you put down at unwares such palpable, gross, H. Discovery lib. 4. cap. 2. pag. 227. and ridiculous fooleries. For surely, had you only but thought upon summers his knavish devil (for so it pleaseth yourself to account him) you would never have dreamt of any such kind or courteous Devils, H. Discoveri▪ of M. Brosie▪ pag. 28. as you tell us of here. Notwithstanding (sith you are now anatomizing the nature of Devils) do show us I pray you, among whether of those your two contrary ●anckes of infernal spirits, we may boldly range Devil Ascalon the jester of Hell? It may be, you will have him to make up a full consort among those your musical Lancashire spirits, D. 2. Narration pa. 3. & 5. & ●. who were given (for the most part) to singing and dancing, to gibing and jesting, and so keep a seemly decorum in those your several orders of Devils. H. Discovery lib. 5. cap. 7. pag. 380. As for Roofye, your old acquaintance, we see not as yet how we may possibly make of him either flesh or fish: for, he hath only (you say) the appellative name of all Devils whatsoever: and by reason thereof, he may boldly partake with the Devils of every kind, whether cruel or courteous. But fie, fie Exorcists, are you not even grossly ashamed, thus triflingly to delude your poor ignorant Readers, in making them believe the Crow is white, I mean, in bearing them thus boldly in hand that all Devils whatsoever, are even such as yourself do devise them to be? Yea, and this also without due regard of God, of Religion, of reason, of common sense, and all honest humanity. I have the more carefully and more earnestly laboured this point, because (under the cunning pretence thereof) you do cunningly go about to establish your newfound ordinance of fasting and prayer in the powerful expelling of Devils. For, unless you be able (by one means or other) to find us forth some such cumbersome kind of Devils, as the Apostles of Christ (by all their miraculous faith) were unable to expel without fasting and prayer annexed therewith: that speech of Christ concerning prayer and fasting (you did plainly perceive, D. Doctrine, pag. 52. and do elsewhere confess) it must needs have a peculiar relation to the Apostles themselves. This you cannot but see, and in consideration hereof, you do purposely keep this cumbersome coil about the distinction of Devils. Howbeit, the very matter of your charge being but gunpowder and piss, the untimely discharge of your bellowing Cannon hath procured more stink to your cause, then stir to your adversary. For, in labouring to build your newfound Ordinance, upon this so sandy and frail a foundation, the fall (you see plainly) is so much the sorer, and your loss groweth greater by many degrees. Notwithstanding, be it supposed that Christ (in those words) doth put down (in deed) some such several orders of Devils as haply you dream of, yet then are you never the nearer your purpose. For, let master Orthodoxus now hear, how you may possibly conclude from thence any such an established ordinance for the perpetual expelling of Spirits and Devils, as you would bear us in hand? Exorcists. D. Doctrine, pag. 50. Why sir? that very text itself doth intimate these four things unto us. First, that there are two kinds of Devils, the one less, the other more mighty, cruel, subtle and more wicked. Secondly, that the former kind are more easily cast out of man; the other, with greater difficulty. Thirdly, that the Child was possessed with one of the second kind. Fourthly, that thence partly it was, that the Disciples had not driven him forth from the child. Physiologus. Here we may see skill with a witness. The unlearned no doubt (wanting art to analyze the scriptures) may here learn the trade to bebutcher a text at the least, yea, and how to quarter it forth both for the seller his best advantage, and according to the compass of the buyer his purse. Notwithstanding, whether any of those your four intimations are intimated truly unto us from the true natural scope of that text: let the skilful Artists determine between us. As for those your two kinds of Devils, you have sufficiently heard before. Your other three intimations, we leave them to such silly poor senseless souls, as desire (by their fond entertainment) to intimate their own and your folly to all the world. In the mean time, let master Orthodoxus now hear how either all, or any one of those your silly intimations, may sound intimate your supposed perpetual ordinance of prayer and fasting? Exorcists. They intimate the same very fitly unto us. D. Doctrine, pag. 50. For sith there be (in deed) such several sorts of Devils as hath been declared, and that thence also it was, why the Disciples could not drive forth the Devil from that child, our saviour Christ was necessarily constrained to establish such an ordinance, as should effectually do it for ever. Orthodoxus. But if there be no such several orders of Devils as we have fully declared before, then (by your own reason) there needs no establishment of any such supposed perpetual ordinance. Besides that, D. Doctrines pag. 47. master Darel, he tells us directly, that the Disciples faith was fully sufficient to effect it before, if he were but a Devil: and was their said faith unable to deal with that Devil? That Devil (it should seem) was not the Devil himself, but rather the Devil his Dame: and therefore it was, that the Disciples could not possibly prevail: for one she Devil (as some oldwives affirm) is far worse to encounter withal, then four and twenty he Devils beside. Howbeit, perceive you not Exorcists how dangerously you derogate from the foreseeing wisdom of jesus Christ: who having given his Disciples an extraordinary faith which could not prevail with every kind of Devil, was now (as you say) enforced upon better deliberation, to establish such a powerful ordinance, as should be able for ever to strike it dead? Briefly, if these your four intimations (pretended perforce from that portion of scripture, with that your new-found ordinance of fasting and prayer enforced from thence) be currant in every condition: D. Doctrine, pag. 52. master Darell doth tell you it must necessarily follow, that then the Apostles themselves should have fasted and prayed, because either it must then have been, that there was a kind of Spirit, which (for all the power the Apostles received) could not possibly be expelled by them except (besides their said miraculous power) they had used the means of prayer and fasting, which is directly against the scripture as we have heard before: or, that the Apostles weak faith should (at the least) have been helped by prayer and fasting, that so they might have expelled the spirit, all which (saith he) could not possibly be. Exorcists. Let master Darel prate what he please, D. Doctrine, pag. 52. the interpretation I gave is sound and good, and therefore it ought to be received. Orthodoxus. He is a wise man no doubt, who certainly knows what interpretation you give: because (whatsoever you pretend) you hold nothing for certain. Howbeit, if you mean that interpretation of yours, which properly respecteth those your four intimations reported even now: then surely there is small soundness therein, and therefore no reason your said interpretation should be received for currant, but very great reason to account master Darel and yourself a couple of prattling companions. Exorcists. Howsoever you imagine the contrary, D. Doctrine, pag. 52. I see not what should hinder any from receiving my said interpretation: sith the very occasion, coherence, text, and letter of that scripture make all and every of them for it: and for that also the same is nothing against the analogy of faith. Orthodoxus. How fitly the occasion, coherence, and text itself do tend to the timely support of that your supposed interpretation, hath been fully showed before. What concord it hath with the anology of faith, is further than may be perceived as yet: and much more than M. Darel himself dare freely acknowledge. D. Doctrine, pag. 44. For he tells us else where, that there is no scripture beside, to help in this case: and then how should it possibly accord with the analogy of faith? Exorcists. Dar. Doctrine, pag. 52. Why sir, what impiety or what great absurdity is it to hold, that prayer and fasting is an ordinary means established by Christ for the powerful expelling of devils? Or what danger may possibly befall the Church of God, by embracing the same for a truth, it being so indeed? And this is all the evil fruit you can gather from that my former exposition. Orthodoxus. You demand what impiety, absurdity, or danger do follow your said exposition: I am content to give you some inkling thereof. First, it is impiety to avouch any thing for truth, which is not a truth: Rom. 1.18. or to father a lie upon Christ, and so to hold the truth in unrighteousness. It is impiety to put upon the pure Spouse of Christ, 2. Thes. 2. ●. 10. the besmearing brand of that antichristian strumpet; to whom alone is given power to work lying signs and wonders in all deceiveableness of unrighteousness: and so make her (saith M. Darel) to boast or brag that she hath in her ear the mark of a Rogue, D. Doctrine, pag. 74. or that she is burnt in the hand like a thief. For as these (saith he) are the infallible marks of rogues and thieves: so surely, the miraculous expelling of devils by papists and others in these days of the Gospel, it is the undoubted true ensign, badge or cognizance of antichrist. It is impiety to affirm that fasting and prayer (ex opere operato) may possibly effect such a work: and so to jump with traitorous Stapleton and with Thyreus the jesuit. It is impiety to profane the holy exercise of prayer and fasting, by such preposterous practices: without any warrant at all from the word. Theod. Beza, in 1. Cor. 7.5. Moses Pellacher. in Matth. 17.21. It is impiety to draw prayer and fasting from their peculiar and proper appointed ends, namely, from being but props and helps for the only support of our feeble faith in the promises of God: and to make them the only sole means for the powerful expelling of devils without any faith at al. Yea, D. Doctrine, pag. 106. and even such a means forsooth, as may (saith M. Darel) enable a reprobate to effect such a work. Lo, these are the several impieties which do necessarily succeed your senseless exposition: and yet you ask what impieties would follow thereof. Now next for absurdities. It is to too absurd to avouch that fasting is more effectual and more powerful for the expelling of spirits and devils; then is prayer itself. It is absurd to make sole prayer, but a practical means to prove experiments by. Theod. Beza, ●● 1. Cor. 7.5. It is absurd to make fasting the subsequent of prayer: whereas it should (indeed) be a precedent exercise, or rather an ordinary preparation thereunto. It is absurd to establish a trade without a tuition: or to prescribe a medicine where there is no malady at all. Lo, these and such other absurdities do necessarily succeed your senseless exposition of Math. 17. vers. 21. and yet you inquire what absurdities may possibly succeed the same. Now next shall be handled succinctly the dangers also thereof: which are both many, and those also most mighty. For first it cannot but be fearfully dangerous, that the Church should be brought to embrace for infallible truth; that which cannot possibly be proved a truth. Again, it is undoubtedly dangerous for the Church, by this means to consort herself with her enemy, especially in such gross and erroneous opinions. To practise prayer and fasting, as a perpetual ordinance established by Christ for the powerful expelling of devils: having no one warrant in the word for the same. To be made careless of the true spiritual armour against Satan in deed: by buzzing secretly into her ears, that which is not her armour appointed by God. Ephes. 6.12. Lo, these are some of those palpable impieties, absurdities, and dangers which must necessarily succeed your said exposition: and yet you are not ashamed to inquire what impieties, absurdities, or dangers may possibly follow thereof. These and such like, they are the supposed good fruits which grow up, and may possibly be gathered from your former most fruitless exposition, concerning that portion of scripture. As for the evil fruits you inquire after, therein you are sufficiently able to resolve yourself. For what fruit may you have of that whereof you are now so filthily ashamed, Rom. 6.21. that you dare not show forth your face as in former times? Exorcists. Sir, I would you knew it, I am nothing ashamed of that infallible truth which I teach. Orthodoxus. If you blush not for very shame at so gross an exposition: the less is your glory, and the greater your confusion no doubt. For who (but an impudent person) would not be highly ashamed of the ignorance of his own soul? Pro. 23.23. Howbeit, if (in very deed) you be not ashamed thereof from your heart: why then do you thus hide your head in a corner? Tertul. in Apologetic. Truth (you know) she seeketh no corners: neither feareth she more in her heart, then to be hid from the eyes of the world. Exorcists. I forsake not the truth itself be you sure: I only but flee those fiery trials which so fiercely do follow the truth. Neither take I this course, Matth. 10. 2●. without the warrant of Christ: who wills me (when I am persecuted in one City) to fly into another. Orthodoxus. Alas poor pitiful cause, what hard hap hadst thou to put thyself under the protection of so cowardly a Patron, as only but braves it in words: without either beating once back, or bearing off the blows, which daily befall thy untimely birth! Howbeit, you do blasphemously bely our Saviour Christ, in saying that he should approve of your cowardly flight from city to city. For the flight which Christ warranteth there, is that wherein only your person (not your profession) is hotly pursued by persecuting Tyrants. You are not pursued with any purposed hurt to your person: but only with a provident respect to those your preposterous practices, which yourself (having preposterously set first on foot) do now (by this your cowardly carriage) even purposely betray in the open field. Besides that, howsoever your flight might be warranted lawful before the challenged combat, yet being once purposely billed forth for the battle, and your own self undertaking the graund-Captaine his charge in this singular skirmish; you have from henceforth no more warrant to flee the very forefront of the field, then hath the apprehended offender to break out of prison. Notwithstanding, let us set these things aside for the present, and do show forth unto us (I pray you) how (from that portion of Scripture) you may possibly conclude the timely establishment of that your supposed ordinance of prayer and fasting. Exorcists. Why sir, D. Doctrine pag. 52. he knoweth nothing at all in the holy things, who understandeth not this: namely, first if any be now possessed, and by prayer prevail not; then prayer and fasting together must forthwith be used. Secondly, that prayer and fasting (being so used) will certainly prosper: either to the present removing, or to the powerful sanctifying of the said judgement at least. Orthodoxus. If that man, who understands not the profundity of these newfound mysteries, knoweth nothing at all in holy things: then surely I for mine own part must freely confess, that hitherto I have known nothing at all concerning that mystical way. Yea and (which more is) this your pretended great knowledge therein, it is (I verily believe) but a presumptuous knowledge, having in it no soundness of knowledge at all. For who ever taught you as yet, or from what spiritual fountain can you possibly convey such a profundity of sacred knowledge, D. Doctrine, pag. 43. as may warrant us to undertake, first an experimental practice of prayer alone: and then next (if this course prevail not at all) to use prayer and fasting together, for a more speedy dispatch of the business? What may we imagine hath taught you these different and variable practices: but only a certain secret fear of being taken tardy at unwares, in those your different and variable courses, concerning the supposed expelling of Spirits and Devils? Notwithstanding, let it be granted to be so as you say, how proves this the matter in question: namely, that prayer and fasting is an ordinance established by Christ, for the perpetual expelling of Devils? Moreover, whereas you confidently avouch, that this your newfound ordinance (being rightly observed of those your pretended Demoniakes) it will undoubtedly prosper, either to the removing or sanctifying of the judgement at least: do tell us (I pray you) how it comes to pass, that this your said ordinance should now (at this present) enjoy but a doubtful prosperity, the prosperity thereof being (in summers and some of the rest) so certain before, D. Doctrine, pag. 43. Quantum muta●us ab illo? as you purposely used the same to make sure work at the first? Here is a strange metamorphosis, and mighty alteration: yea, a sudden exchange from that in former times. But how do you certainly know, that prayer and fasting (being so used) will certainly prosper, either to the removing or sanctifying of the judgement at least? Exorcists. D. Doctrine, pag. 52. Gen. 20.17. I prove it from former experience thus. The same prospered so far forth by the practice of Abraham, as it opened the wombs of all the women in Abimelech his house. Again, judg. 20.28 it so prospered by the Israelites practice, as that thereby they conquered and killed the Beniamites. And therefore the same so observed of us, will likewise prosper in this special business. Orthodoxus. Examples may serve very fitly, to illustrate a point of doctrine proved before: but they suffice not of themselves to prove any matter in question. Besides that, you do grossly forget yourself, and over-rashly avouch you care not what. Gen. 20.17. judg. 20.35 For, did Abraham's prayer get Abimeleches women with child: or the Israelites fasting conquer the Beniamites? I was ever persuaded till now, that the act of generation had effected the one: and the men of war had accomplished the other. Exorcists. Very true. Howbeit, by prayer and fasting those self-same means were sanctified, for the powerful effecting of those special works. Orthodoxus. Then their prayer and fasting were not the means it self which effected those works: but only a spiritual exercise, to sanctify the means themselves which were to effect the same. And so by consequence, prayer and fasting, they are not the sole means that drives forth a devil: but they are rather a spiritual exercise, to sanctify and strengthen the means in deed that must do it, namely the miraculous faith. Which said faith being then over sluggish and weak in the Apostles themselves: should necessarily have been stirred up, and supported thereby. So then those words of Christ, they imply no established ordinance for the perpetual expelling of devils: but do only import a special means for the timely confirmation of the Apostles faith. And therefore, this which you hitherto speak will never endure the hammering, for that which you purpose. Exorcists. Why sir, D. Doctrine, pag. 53. I used that self same means to Katherine Wright, to Tho. Darling, to W. summers, to the seven in Lancashire, and prevailed thereby: why therefore may I not now as safely say, that prayer and fasting was the sole and only means of expelling Satan in every of these: as the Physician, applying a natural medicine for the cure of a natural malady, (that same medicine having prospered also in the timely recovery of sundry diseased parties before) may boldly avouch, that that his said medicine was the only means of curing those parties diseased? 1. Cor. 9.2. If Paul did justly make the Corinthians conversion, the undoubted true seal of his Apostleship: why may not myself with like boldness, propound my several dispossessions, as a full confirmation of this established ordinance? Orthodoxus. The Physician who cureth natural diseases, he cures them not (I hope) by sole prayer and fasting, but by mere natural medicines; as by the natural remedies appointed of God for that purpose. Although yet, I deny not, but that earnest prayer before, is a warranted spiritual exercise to sanctify the medicine itself; and to make it (by the good blessing of God) become much more effectual in working the cure. Howbeit possession of devils, the same (I am certain) is no natural malady: neither yet are prayer and fasting any natural medicine to cure the same. And therefore, even as prayer itself cannot possibly cure, but serveth only to sanctify that natural medicine, which must help the natural malady: so surely, prayer of itself cannot possibly dispossess any man of the devil, but is only a spiritual exercise, to stir up and to strengthen that spiritual means which must do it in deed, I mean, the miraculous faith. And so by consequence, sole prayer and fasting alone, they are no ordinary means established by Christ for the perpetual expelling of spirits and devils. 1. Cor. 9.2. Besides that, howsoever the Apostle Paul might justly challenge the Corinthians as his peculiar seal, and call them the proper defence of his Apostleship, because they themselves (by means of his powerful preaching) were sound converted unto the faith, and the authority of his Apostleship more authentically sealed up and confirmed: yet, the falsely pretended cures of those your supposed patients (being in very deed but counterfeit seals) they cannot possibly seal up your Exorcists calling; nor be any other in effect, but counterfeit confirmations of your falsely pretended new ordinance, and so by consequence, they prove you to be but a counterfeit Exorcist. For we have ever denied, and yourself have not hitherto proved any such certain ordinance established by Christ. Exorcists. Well, D. Doctrine, pag. 54. be it admitted, that neither those words of Christ, nor any one Scripture else do purposely institute prayer and fasting an established ordinance, for the perpetual expelling of devils: yet notwithstanding, the same may well be, and is also in deed, a means ordained by God himself to that same end. Orthodoxus. Are you fled on the sudden, from this your new found established ordinance of prayer and fasting, for the powerful expelling of spirits and devils; and do now make them but only a means thereunto ordained of God? I perceive you are to too afraid to tarry over long in a squatte: the following cry of the Hounds is so hot in your ears. But go to, how are you certainly sure, that prayer and fasting is a means ordained by God himself: to that self same end? Exorcists. I am not simply fled from the ordinance itself; D. Doctrine, pag. 54. but herein do make it more apparently evident, that albeit prayer and fasting be not revealed, yet are they undoubtedly a secret ordinance of God at the least, to that self same end. For even as this, or that medicine, applied by the Physician or Chirurgeon, to this or that malady, and healing the same in sundry Patients, may (by experience) be known to be a medicine secretly ordained of God to such an end, though no such particular medicine be thereunto expressly mentioned in sacred Scripture: so surely, prayer and fasting being rightly used, and prevailing with many from time to time in the powerful expelling of devils; who seeth not now but that the said exercise of prayer and fasting, is a certain secret means ordained of God to that self same end, though there were (in the Canonical Scriptures) no one mention at all of any such ordinance? Orthodoxus. You flee (I perceive) from one starting hole to another, as a man almost spent, or in much fear at the least of being ferretted forth. For here now (as before in possessions) you are driven to your popish distinction of written and unwritten ordinances. And thus (by labouring very eagerly to shun the sands of suspicion concerning a supposed confederacy with summers his cozening courses) you run yourself desperately upon the dangerous rocks of discredit, concerning your jumping with Papists in their popish opinions. For, (by this your blind distinction of ordinances unwritten and written) you do very plainly demonstrate yourself to be a chicken of father Bellarmine's hatching, who (elsewhere no less fond then yourself here very foolishly) distinguisheth the word of God, into verbum scriptum and verbum non scriptum, Bellarm. de scriptu●. lib. 4. cap. 2. into the word written & the word unwritten. By which your cunning sleights of legerdemain, you do very cunningly endeavour to foist in (underhand) whatsoever gross fooleries or fond conceits your own private fantasies shall fond affect. And therefore it shall not be greatly amiss, if you jointly together receive your answers, first, from the written word itself, and then next from your holy father's decrees, under whose traitorous ensign you jointly skirmish in this so special a combat. First therefore (from the written word itself) we will finally squash your fond distinction thus. Isa. 8.20. If the Prophet Isaiah reduceth the adversaries of truth whatsoever to the law and the testimony, telling them farther, that if they speak not according to this word, it is because there is in them no sacred truth: then surely, father Bellarmine and yourself (labouring thus lewdly to foist in such your unwritten fooleries, as are not according to the law and the testimony revealed at large in the written word) you do plainly declare, that you are now necessarily driven to these indirect dealings, because there is in you no truth at all. Again, if Christ commandeth his adversaries to search the scriptures, joh. 5.39. Act. 17.11. because in them they think to have eternal life, telling them withal, that they are those which testify truly of him: then no doubt, he doth purposely restrain them all from inquiring after any unwritten verities, because such do neither testify of him, nor may possibly afford any sound evidence at all to eternal life. ●. Tim. 3.15.16.17. Again, if the holy scriptures (the word written I mean) are (of themselves) sufficiently able not only to make men wise to salvation, but (which more is) were purposely given of God, as the only profitable directions and rules for teaching, improving, correcting and instructing in righteousness, to make the man of God very absolute to every good work. If the written word I say, be fully sufficient to work these effects; then surely those your supposed unwritten ordinances are merely superfluous. D. Willet. in Tetrastylon Papismi. part. 3. pag. 146. For, what may more be required from the written word concerning the Churches good in this present life, then to make the good Minister an absolute man of God, and the christian hearer a saved creature? But both these effects (saith the blessed Apostle) are sufficiently attained unto by the written word: and therefore that unwritten word which father Bellarmine and you so fond dream after, is merely superfluous, and doth nothing else (in effect) but defile the flesh, and deceive your own souls. Now next we will likewise lay open your dottages concerning this your supposed unwritten word, from your holy father his authentical Canons thus. Decret. p. 1. distinct. 8. c. 9 Si solus Christus audiendus est, non debemus attendere quid aliquis ante nos faciendum putaverit: sed quid (qui ante omnes est) Christus prior fecerit. That is: If Christ only be to be heard, we are not to respect what any one else hath or shall think meet to be done; but what Christ (who was before all) hath first done himself. Now then, if Christ alone must be heard, whose voice is only known in the scriptures, I mean in the written word: then surely your unwritten word, and whatsoever ordinance else is not apparently extant in scripture, nor may (by necessary consequence) be sound collected from thence, the same is merely superfluous. So then, this your exorbitant distinction of written and unwritten ordinances, it may not possibly be made to support the importable burden of that your supposed established ordinance of prayer and fasting, for the perpetual expelling of Spirits and Devils: but it falls flat (you see) to the ground. Besides that we have ever denied, and yourself shall never be able to prove, that sole prayer and fasting is either a written, or unwritten ordinance, forth powerful expelling of Spirits and Devils. And (which more is) this your own argument of comparison, it cutteth asunder the very throat of this your fantastical opinion, as may plainly appear by conferring each part of your comparison more fully together. For, seeing you insist so much upon natural infirmities, and (by proportion thereof) would prove unto us the supernatural possession of Spirits and Devils: this you know (in experience) that every natural cure is either ordinary or extraordinary. An ordinary cure is that which in an ordinary course, and by ordinary means procureth an ordinary effect in the party diseased. Now in an ordinary cure there must necessarily concur these following matters. Namely, first, an ordinary natural medicine to effect the intended cure: as for example, eyebright to clear the dimness of sight. Secondly, a secret operation of nature must necessarily concur with the medicine itself, to make it naturally forcible for effecting the cure: otherways the medicine itself is utterly unfruitful. Thirdly, there must be a ministerial hand for the orderly apprehending, and applying of that the aforesaid medicine. Fourthly, there is also required in the Physician himself the theory, or knowledge of nature's operation, to direct him aright in that self-same business. Fiftly, there must be also an ordinary means to imprint such a theory, or knowledge in the physicians breast. Lastly, the habit of this theory or skill is that only, which imboldeneth and warranteth the Physician himself in such an orderly practice. Thus than you see that the Physician his only knowledge concerning the secret operation of nature, is that which imboldneth and guideth the hand itself, in an orderly apprehending and applying of that self-same medicine to such an effected cure. And the cure in such sort effected, it is without doubt an ordinary cure, as having all things ordinarily concurring together in an ordinary course of nature. Howbeit, if the Physician should effect the said cure by sole prayer and fasting alone, without any such natural medicine, or by a quite contrary means: namely, if he (together with prayer and fasting) should work the said cure by the only applying of a plaster of clay, joh. 9.6. which naturally hath in itself no natural disposition at all for the orderly effecting of any such work, and wherein nature herself neither hath, nor naturally can have any such secret operation at all: then surely the cure itself (in such sort effected) it is undoubtedly supernatural, extraordinary, and merely miraculous. By the premises than you may plainly perceive, what things (in a natural disease) must necessarily concur, for the timely effecting of the ordinary cure thereof: and therefore do tell me plainly, whether you make the possession of Devils a disease or not? Exorcists. Yes sir, D. Doctrine, pag. 29. it is a disease as ordinary as other diseases in men. Orthodoxus. But whether is it a natural: or supernatural disease? Exorcists. It is a supernatural disease no doubt. D. Doctrine, pag. 79. Orthodoxus. And is not the cure thereof either ordinary: or extraordinary at lest? Exorcists. The cure thereof in Christ and his Disciples days, D. Doctrine, pag 29.55. was extraordinary no doubt: but now in these days of the Gospel, it is altogether ordinary. Orthodoxus. If an ordinary cure (as you say) then must you be able to demonstrate unto me, the necessary concurrency of all the precedent matters, and so you say something unto us. My meaning is this, you must demonstrate unto me: first an ordinary medicine for that self-same cure. Secondly, a secret operation of some other effectual power concurring therewith. Thirdly, a ministerial hand to apprehend and apply that self-same medicine. fourthly, a theory or skill to direct the said hand. fiftly, a means to imprint that self-same theory in the physicians breast. lastly, an habit of that self-same skill to embolden and warrant the practice thereof: and then the cure in such sort effected, is undoubtedly ordinary. Exorcists. Why sir? D. Doctrine, pag. 55. prayer & fasting is a medicine ordained by Christ to effect that ordinary cure. Orthodoxus. Have prayer and fasting any such energetical force in themselves, as doth naturally and directly tend to the timely effecting of that self-same cure: or do they rather (ex opere operato) effect the said work? Exorcists. Neither of both. Although yet sole prayer & fasting do effect the said work, as we see in experience: notwithstanding myself be utterly unable to express the manner how it effecteth the same. Orthodoxus. I do verily believe you in this. Howbeit, if sole prayer and fasting be able of itself to effect such a work, without any the other precedent matters concurring therewith: then surely that self-same cure (as we told you before in natural diseases) it must needs be extraordinary, and so (by consequence) a miraculous cure no doubt. D. Doctrine, pag. 63.73. D. Detection, pag. 23.25. D. Doctrine, pag. 79. D. Detection, pag. 41. Notwithstanding all this, the working of miracles (you say) it was ceased long since: and therefore also the miraculous expelling of spirits and devils. Besides that, you your own self do term the possession of devils a supernatural disease. But supernatural diseases do necessarily crave a supernatural manner of cure; for nothing in an orderly course of nature, may possibly cure a supernatural infirmity: and therefore that self-same pretended cure of yours concerning summers (if ever the same was truly effected) it must needs be as extraordinary now, as ever were any before: and so by consequence as miraculous now, as ever were any before, whatsoever you prate to the contrary, as in our tenth Dialogue is plainly declared. Exorcists. Sir, I prate not at all, but do advisedly report that infallible truth, D. Doctrine. pag. 55. whereof we have the examples, the practice, and counsel of fathers: who generally avouch the holy exercise of prayer and fasting, for the perpetual expelling of spirits and devils. Orthodoxus. Your Fathers forsooth (being every of them mute before, concerning the essential possession of devils) are here mustered afresh in one & the self-same rank, to support your idle conceit of an ordinary dispossessing of devils by prayer & fasting. And herein (howsoever you wrest open their mouths, to make them speak what you please) they speak nothing at all to your purpose in hand: my meaning is, they do not concludently prove that Christ hath purposely established prayer and fasting, as an ordinary and perpetual means for the powerful expelling of devils. For first, howsoever you begin with Origen, Origen. in Matth. 17 21. he rather insinuateth simply the supposed efficacy of fasting and prayer in those your pretended admirable actions, than purposely put down the practice thereof, as a perpetual ordinance peculiarly and purposely established by Christ, for the powerful expelling of spirits and devils. Tertullian, Tertul. Apol. ad Scapulam. cap. 3. he speaketh of many pretended deliverances from some supposed extraordinary afflictions of Satan: but showeth not the manner how they were freed from thence. Neither had Cyprian (in those his pathetical persuasions) any purpose at all, Cyprian. ad Demetrian. tract. 1. pa. 328. to put down the pretended establishment of that your conceited new ordinance, for the powerful expelling of spirits and devils: as may plainly appear by that authentical censure, jacobus Pamelius in Cyprianum edit. ult. pag. 254. which jacobus Pamelius hath set down upon that self-same place of Cyprian, which yourself doth allege. Telling us confidently that the Exorcists office was not then of any use in the Church: and giveth this reason withal. Name, munus illud cum miraculorum dono coniunctum temporarium fuit. For that office or function (being conjoined with the gift of miracles) it was only a temporary office. Yea, and (in an utter detestation of this your deluding conceit concerning the perpetuity thereof from those your preposterous practices) a little after he saith: that the crafts and juggling sleights of counterfeit Exorcists and conjuring Priests, Chrys. tom. 5. de incompreh. dei natura. hom. 4. Kemnitius de sacramento ordinis. Phil. Melanch. lib. epistolarum. Beza homil. 26. in histor. pass. edit. 2. pag 656. Vogel. in thesauro theologico. pag. 986. Danaeus quaest. 38. in Marcum. Cassani●. si● loc. come. li. 1. pag. ●7 they are (long since) apparently evident: yea even to the very eyes of the blind. By that then which is hitherto spoken concerning your mustered Fathers, you may easily judge the very just length of all the others footings, concerning especially their hoped relief towards this your languishing ordinance. For whatsoever they may seem (in your silly conceit) to set down concerning some supposed supply for your falsely pretended ordinance, very certain it is, they do not nor durst not avouch the pretended establishment of that self-same supposed ordinance by Christ his authority, as you very fond imagine. And as you are not herein assisted by any their determinate or resolute judgements: so neither have you their own examples or practise to any such purpose: but only their bare reports concerning the apocryphal practice of some others conversing among them. Neither do they once open their mouths concerning any such established ordinance: only Origen (as we yielded unto you before) he speaks of prayer and fasting by way of advise, all the rest (if they speak any thing) they speak only of prayer alone, as of that which they deem a notable exercise or fruit of faith. Neither do any one of them all in any their published works, write either of sole prayer alone, or of prayer and fasting together, as of a perpetual ordinance established by Christ to any such purpose: only they give their advise for the exercise of prayer alone, if any such supposed occurrent should at any time befall the people of God. Besides that, these your produced Fathers (not proving before your private opinion concerning essential possessions) their now propounded speeches to prove your pretended dispossessions by prayer and fasting (as by a perpetual ordinance established purposely by Christ himself to such special purpose) are merely vain and superfluous. Exorcists. The Fathers (you say) they only but give their advise concerning such works: would the Fathers presume to advise unto that (think you) whereof they had no warrant at all in the word? Orthodoxus. Yea, why not, they having especially the self-same advising course so authentically warranted to them, by good Master Darels example: D. Doctrine. pag. 64. who (without any warrant at all from the word, as he saith) presumes to give the self-same advice concerning the cure of parties bewitched. Howbeit, if either those fathers, or you yourself were possibly able to prove prayer and fasting such a perpetual ordinance established by Christ, as you falsely pretend: then surely (albeit they gave no such advice at all) the same supposed ordinance (being at any time orderly used) should be ever effectual. Numb. 23.19. Rom. 9.19. jam. 1.17. For who may be able to alter the certain appointment of God: or possibly withstand his absolute will, concerning the purposed efficacy of any his established ordinances? D. Doctrine, pag. 59 Otherwise (saith good Master Darell) the Lord should have instituted something in vain, a medicine for the curing of that self-same disease which never can be: or if happily it so fell forth that any were sick thereof, yet should not the medicine itself be of that powerful efficacy, which is by yourself pretended. Exorcists. That followeth not: D. Doctrine, pag. 58. because the means which God himself hath appointed to some certain end, do not always prosper thereunto. Orthodoxus. It may follow very fitly, D. Doctrine, pag. 59 for any thing hitherto heard: yea, and it is impious, and to too absurd (saith good Master Darell) for any to affirm the contrary. Besides that, the means which God himself appointeth to some certain end, it shall and doth evermore prosper to that self-same end, whereunto it is appointed of God: though we perceive not the manner how, nor yet know the period of time when the same is effectual. Exorcists But we see it eftsoons to be otherwise in preaching, D. Doctrine, pag. 58. in feeding, and ploughing, which the Lord hath appointed for the conversion of sinners, for the sustentation of nature, and for the increase of fruits: all which (notwithstanding the Lord his appointment) are eftsoons ineffectual. Orthodoxus. You prate herein you know not, or care not what at the least. For if the Lord hath certainly appointed preaching, feeding, and ploughing for those the forenamed end● they shall undoubtedly accomplish those ends, notwithstanding any supposed occurrent whatsoever. As for example, the Lord hath appointed the preaching of the Gospel to be either a savour of life unto life, 2. Cor. 2.16. Isa. 5.10. Isa. 6.9.10.11 or a savour of death unto death: and therefore the said preaching of the Gospel it shall certainly prosper, and have it undoubted effect concerning life, or death at the least. For first, Act. 13.48. it shall be evermore effectual concerning the work of salvation in all the elect enjoying the same: howsoever yourself imagine the contrary. Rom. 10.16. Gal. 4.19. joh. 3.8. Act. 1.7. Rom. 10.20. and 11.33. First, because so many as are certainly ordained to life, shall thereby be converted, and brought in time to a saving faith. Secondly, the very period of time concerning their said conversion, is utterly unknown to all, yea even to the converted himself: who knoweth no more the certain time of his spiritual regeneration, than the natural man knoweth the certain season of his natural conception; though they have both in time an experimental knowledge that they were certainly begotten in time. Ephes. 3.16. 1. Pet. 2.2. Thirdly, their said conversion is continually increasing and growing thereby; though we cannot possibly discern the manner of that self-same increase, no more than we may possibly discern the growing of grass, albeit we should daily stand staring and gazing upon it. Act. 2.36.37. Rom. 7.21. ●2. 23. Fourthly, even then also when we imagine their said conversion to prosper the least, or is resisted the most; it doth eftsoons prosper the best. Lastly, the said preaching of the Gospel, it shall be (from time to time) as effectual in every respect, 2. Cor. 4.4. 1. Pet. 2.8. Luk. 4.18. Act. 26.16, 17, 18. for the elects conversion, as for the reprobates certain conviction: but the same is evermore an effectual means which maketh the wicked to stumble, and therefore effectual to raise up the elect in jesus Christ. Now next for the usage of meats and drinks, they (in like manner) are evermore effectual either to nourish, or to annoy the bodies of men at the least: which are the two certain ends, whereunto they are certainly appointed of God. Psalm. 105.40. and 107.9. 1▪ King. 19.8. Psal. 78.30.31. and 105.16. and 106.16. For as men at sometimes do feed very moderately, and are much refreshed thereby, because the Lord so appointed the same: so surely at sometimes again, even when they are eating, and while the meat is still in their mouths, the wrath of God falleth very fearfully upon them. Lastly, for ploughing and sowing, very certain it is the same shall evermore effectually prosper, in procuring abundance or barrenness upon the ground at the least: which are the two certain ends whereunto they are certainly appointed of God. For howsoever we may (by the secret operation of God) behold in Isaac his tillage the blessing of abundance: Gen. 26.12. Psal. 107.34. yet sometimes again, the Lord maketh the fruitfullest land to become very barren, because of the wickedness of such as dwell therein. Thus than you may plainly perceive, that both preaching, and feeding, and ploughing they are never in vain, but do effectually work to that certain end, whereto they are certainly appointed of God: and therefore praying and fasting, if they be certainly appointed by God for the powerful expelling of Devils, they shall certainly prosper to that self-same end, and be always effectual thereunto. Howbeit, because you so confidently impugn the truth of these points, let us hear your reason why the same should not be always effectual. Exorcists. The reason is, D. Doctrine. pag. 59 because the Lord is ever at liberty, and not tied to any one means at all, he may bless or keep back (if he please) the blessing which himself hath appointed: and then the means or second cause itself will never prevail. Orthodoxus. That is untrue. For if the Lord hath appointed the means itself to a certain end, he is not then at liberty, but hath necessarily bound himself to that self-same means, so far forth especially, as concerns that certain end whereunto he hath certainly appointed the same: yea, and he must also (in equity) even make the said means to be very effectual. So as if at any time the means itself be utterly ineffectual, we may certainly conclude, that the Lord had not certainly appointed the same to that certain end. The which point Master Darell perceived full well, D. Doctrine. pag. 61. as appears by his speech, saying thus: When the Lord appoints a thing to come to pass by such or such means, the same means must be used: otherways that thing shall never be. So then, if prayer and fasting be (as you say) an ordinary means very certainly and purposely appointed of God for the powerful expelling of Devils, the said means (being used accordingly) must needs be effectual from time to time: and (being so made effectual) the work itself is undoubtedly miraculous. Exorcists. Nay sir, D. Doctrine, pag 59 you are greatly deceived. For to cast out a Devil by a commanding word (as did Christ and his own Disciples) is a miracle I confess, yea of miracles the greatest: but to do it by an only entreating word, or rather to entreat Christ to do it by his own absolute authority, that is no miracle at all. Orthodoxus. Very true as you say, the entreating word itself is no miracle. Howbeit, the question is, whether that work so extraordinarily effected by Christ his absolute authority, at the only entreaty of some one or a few, be not in very deed a miraculous work? Exorcists. It is not I assure you, and that also for these following reasons: first, because there is no assurance to prevail in this case. Orthodoxus. Your assurance is as certain to trust unto, as the holding of a wet Eel by the tail: D. Doctrine, pag. 59 yea, and Master Darell himself doth flatly affirm, that this reason of yours is a very absurd and an impious reason. Besides that, in saying there is no assurance to prevail in this case; you do therein directly conclude, that the same is ●o ordinance established by Christ. Because every of his ordinances (how weak or how wavering soever they seem in the eyes of the world) they are sure and certain, D. Doctrine, pag. 25. according to his absolute decree and most certain appointment. Besides this, in saying that (albeit prayer and fasting be used accordingly) we have yet no assurance at all to prevail in this case, you do nothing therein but give good Master Darell the lie; D. Doctrine, pag. 26. who telleth us plainly, that howsoever the Lord hath appointed us to fast and pray when we are in any other affliction of body or mind, neither shall our said labour be undertaken in vain: yet hath he nowhere so certainly promised, that our said prayer and fasting shall so effectually prosper to the delivering of us from such an affliction, as in this very case of possession he hath promised in particular and by special words, saying thus: This kind goeth not forth but by prayer and fasting. Therein secretly promising, that prayer and fasting being used accordingly, the evil Spirits they do, and shall go forth. Moreover, if you have no assurance at all to prevail in this case, why did you then so presumptuously undertake to pray for a spiritual blessing upon those your Demoniakes, D. Doctrine, pag. 26. namely, that their bodies might forthwith be made temples for the holy Ghost to dwell in: sith all spiritual graces whatsoever, must evermore be prayed for earnestly, and with an undoubted assurance? Yea, and how could you even now so confidently avouch, that the work itself was undoubtedly effected before your eyes, sith the effects themselves are not possibly comprehended by corporal sense, and there is no assurance (you say) to prevail in this case. Briefly, if there be no assurance at all to prevail in this case, than those your former directions or rules (concerning especially an experimental prayer for three or four hours together, and that your effectual addition of fasting, with your warranted assurance of prevailing against any Devil how headstrong soever) they are (for aught I perceive) but uncertain directions: yea, and then also you have therein procured your young practitioners else where, very grossly to profane the holy exercise of prayer and fasting, by their taking of the same (for some three or four several times) in vain, about the dispossessing of your newly pretended Demoniak●, they having (as yourself here affirm) no assurance at all to prevail in that case. And therefore (for any thing I see) their only refuge is this, to say (in excuse of that their said enterprise) aliquando fallit regula: or to make (for their proper defence) that self-same answer, which the Schoolmen do make for their Master thus. Hic non tenet Magister, here our Master hath miss the Cushion. By all the premises than you may plainly perceive, that (notwithstanding the supposed force of this your first reason) the work itself (being truly effected in such sort as you say) it was undoubtedly a miraculous work. Exorcists. If the work was in deed a miraculous work, Dar. Doctrine. pag. 59.60. then surely Tertullian, Cyprian, chrysostom and others, so oft as they expelled the Devils by prayer and fasting, they also wrought miracles. But either that is utterly false: or, you do otherways conclude, that the working of miracles was also in use at those times, a thing directly opposite to the judgement of all men. Orthodoxus. Tertullian, Cyprian, chrysostom and others, so oft as they expelled Devils by sole prayer and fasting alone: so oft no doubt, they effected true miracles. Howbeit, no such powerful expelling of Spirits and Devils hath been hitherto proved in any one of them all: and therefore (notwithstanding any thing you prate to the contrary) the working of miracles might be ceased long time before their days. Otherways, if it be undoubtedly true, that Spirits and Devils, either then or now are, and may be expelled by sole prayer and fasting: then surely, the work itself (notwithstanding the force of your second reason) is undoubtedly a miraculous work, as in our ninth and tenth Dialogues very plainly appeareth. Exorcists. D. Doctrine, pag. 60. Why sir, that can be no miracle which is wrought by means thereunto appointed of God: because then (as Danaeus affirmeth) the number of miracles would grow to be infinite. Orthodoxus. Admit the case to be even so as Danaeus (by your speech) reports it to be: and do tell us withal whether Danaeus in the place you pretend, or in any other of his writings denieth the driving out of Devils, by sole prayer and fasting, to be a miraculous work: and then you shall have our answer unto it. In the mean time (howsoever you for your credit, pretend the contrary with glozing terms) declare now at length very conscionably and plainly unto us, whether you account not the conversion and calling of Isaiah the Prophet a very miraculous work: Isa. 6.7 8. As for the conversion of sinners, the conception of children, the sustentation of nature, the fertility of fields, and such other like instances produced by you to illustrate this point: they make nothing at all to your purpose in hand. For howsoever the conversion of sinners, the conception of children, the sustentation of nature, and fruitfulness of fields, are every of them ordinarily accomplished by their peculiar and proper means appointed of God: Isa. 51.18. 1. Cor. 4.15. 2. Pet. 2.2. Philem. 10. Gal. 4.19. Gen. 2.28. Deut. 8.3. Matth. 4.4. Gen. 2.15. namely, by powerful preaching, by the natural copulation of man and woman, by corporal sustenance, by ploughing, by sowing, and so forth: yet, do tell us I pray you, whether prayer itself be not also appointed of God, as an ordinary fruit of faith, for the sanctifying of all those the aforesaid ordinary means, to their set and appointed ends? Exorcists. Who (being well in his wits) will ever deny the same? Orthodoxus. Well then, be it supposed that all those the aforesaid operations, namely, the conversion of sinners, the conception of children, the sustentation of nature, and the fruitfulness of fields; should every of them be forthwith effected by sole prayer alone, without any ordinary use of any the forenamed means: were not every of those the aforesaid operations (notwithstanding any your said prayers) to be every of them accounted miraculous actions? Exorcists. Yes no doubt, D. Doctrine, pag. 61. every of those the forenamed operations (being so effected by sole prayer alone) they were then to be reputed miraculous actions. Orthodoxus. But, how comes it to pass (I pray you) that such natural operations, so effected by sole prayer alone, should forthwith be deemed miraculous actions: and the supernatural expelling of Satan by sole prayer alone, should be no miracle in any respect? Exorcists. The reason is, D. Doctrine, pag. 61. because prayer alone is the only spiritual means, ordained by God to that supernatural work: whereas those other natural operations do every of them enjoy (by the singular appointment of God) their sundry peculiar means beside. Orthodoxus. Howsoever you would seem to insinuate unto us, that sole prayer is an ordinary and peculiar means appointed by God, for the powerful expelling of Devils: very certain I am, you shall never be able to prove sole prayer and fasting a purposed ordinance of Christ, to any such special work. Besides that, if you were able in deed, to prove it so: yet then also, even those your pretended special means, they could not possibly of themselves expel either Spirit or Devil▪ D. Doctrine, pag. 59 But that supernatural work, it must (as good Master Darell affirmeth) be necessarily effected, by the only absolute authority and power of jesus Christ. Exorcists. Very true, D. Doctrine, pag. 59 Christ being earnestly entreated by sole prayer alone: doth (of his own absolute authority) cast forth the Devil. Orthodoxus. Then is it not the force of your prayer: but the absolute authority and power of Christ, that expelleth the Devil. A thing very well known to Master Darell himself; D. Doctrine, pag. 66. and therefore he telleth us confidently, that the seven in Lancashire, W. summers, and the other two, I mean, Th. Darling, and K. Wright, D. Doctrine. pag. 55. Exod. 8.19. Luk. 11.20. were in deed essentially possessed of Satan: and being so, were undoubtedly dispossessed by the finger of God, which said finger of God was evermore a miraculous manner of expelling Spirits and Devils. Notwithstanding all this, how could yourself apprehend, and apply that absolute authority and power of Christ; without the means and help of a miraculous faith? Exorcists. D. Detection, pag. 49. In deed I must and do freely confess, that faith also (in that self-same admirable action) is necessarily required for the powerful apprehending and applying of that absolute authority of jesus Christ. Orthodoxus. Than not any force of your prayer entreating, but the power of your faith apprehending and applying the absolute authority of Christ, was the means alone that effected the work: and so your pretended false means of sole prayer and fasting falls flat in the dust. But go to, sith faith (as you say now) is required in that action; what manner of faith do you mean? The miraculous faith is ceased you know: and the justifying faith it may not possibly be, as in our ninth Dialogue is plainly declared. And therefore it must (by your own speech) be the historical faith, or no faith at all. Exorcists. D. Detection, pag. 49. Very true as you say. For howsoever the justifying faith be (in deed) the best, and were to be wished in this special case: yet notwithstanding the faith temporary, or the historical faith may fully suffice for the expelling of Satan after this manner, or by this ordinary means. Which standeth not so much in the faith of the person used therein, as in the mercy of God apprehended thereby: man using the means which the Lord (to that end) hath ordained. Orthodoxus. This answer of yours is fearfully fraught with many irreligious and absurd assertions. For first you therein very grossly bewray an unspeakable Pride: presuming to control the abolute wisdom of the only wise God. Rom. 16.27. Who having instituted the only miraculous faith for the powerful expelling of devils: you yourself do proudly oppose your idle conceit to his said absolute wisdom, avouching very presumptuously the justifying faith far better, and much more to be wished in this special case. Secondly, you do in the following speech very fondly dally with your former assertion. For if the temporary, or the historical faith may fully suffice to the powerful expelling of Satan, the supposed ordinary means being used therewith: how should the justifying faith be far better, and much more to be wished in this special case? Besides that, it is very absurd to avouch that the only historical faith may fully suffice for doing the deed; because then one devil may possibly drive forth another: jam. 2.19. for they have the historical faith, as fully as the best of you all. And so by consequence, you therein do give a very dangerous blow to Christ his argument, Matth. 12.26. drawn from the absurdity of such an assertion: telling us plainly it is to too absurd to imagine a dispossessing of one devil, by the help of another: because, if Satan be divided against Satan, his kingdom it cannot possibly endure. Moreover, whereas yourself so confidently avouch, that the expelling of devils by such your falsely pretended means, doth not stand so much in the faith of the person for that action employed, as in the mercies of God apprehended thereby: you do directly cross M. Darel himself, D. Doctrine, pag. 106. who telleth us confidently, that this work may well be effected by any one reprobate. But this also we suppose is utterly untrue. For if the timely accomplishment of that special work, consists (as you say yourself) in the only apprehension of the mercies of God: then surely no reprobate may possibly drive forth a devil. Rom. 14.23. Heb. 11.6. Because a reprobate (being utterly destitute of the true saving faith) he cannot possibly please the Lord, nor any ways apprehend his said mercies in jesus Christ. Yea, Matth. 7.22. and (which more is) your own quoted scriptures do plainly declare, Matth. 7.22. that reprobates (if at any time they cast forth devils) they accomplish that work by the miraculous faith; as by an extraordinary means appointed of God, to that special business. And therefore (notwithstanding any of these your supposed reasons) it is very apparent, that (if devils at any time be driven out of men) the work itself is a miraculous action: yea, albeit the same (as you say) should be effected in deed by the only means of your prayer. Even as many other things else have been brought to pass by the prayers of sundry persons: and yet notwithstanding the actions themselves, they were undoubted true miracles, as in our ninth and tenth Dialogues appeareth at large. Besides all this, even the very instances themselves which you produce for your purpose: they all import so much as I say. 1. King. 2.8. 2. King. 6.10. Mark 7.33. joh. 9.6.7. Namely the dividing of Iorden by Eluah his cloak: the curing of Naaman's leprosy, by washing seven times in Iorden: the opening of the dumb man's ears, by the touch of Christ's finger, and the losing of his tongue by his spittle: his curing of the blind by a plaster of clay, and by washing in Siloam: with sundry such other beside, as in our tenth Dialogue doth plainly appear. Exorcists. D. Doctrine, pag. 61. These outward things or actions which were sometimes practised by the Prophets, Apostles, and others in the working of miracles, they were not used as means, but as signs: when, and accordingly as the actors themselves perceived them profitable for the people present. Orthodoxus. Why man, what more profit might grow to the people of God: by using them rather as signs, then as means of those their miraculous actions? Exorcists. D. Doctrine, pag. 61. They used them rather as signs, then as means, happily to try the beholder's faith the better thereby, or imprint the work wrought the more in the beholder's minds, and parties cured; or for some other special purpose, best known to the Lord. Orthodoxus. Your Divinity (it should seem) is but silly Divinity, standing (for the most part) upon silly and doubtful grounds: namely, either upon hap and hap hazard, or upon some other fickle foundation you wot not well what. And yet notwithstanding, you do no less impudently avouch the same for an infallible truth, then if you meant to outface the whole world with the sway of your words. But good Exorcists, do tell us directly, how any man's faith may the better be tried, or the action itself more deeply imprinted in the beholder's breasts; by making those accidental matters to be rather the signs, than the means of such miraculous actions. Moreover, in avouching those matters to be rather the signs, than the means of such miraculous actions: you do therein directly conclude, that every of those admirable actions, whereof those outward matters are only but signs, and no means, D. Doctrine, pag. 61. were undoubtedly true miracles. Because (saith good Master Darel) whatsoever is brought to pass without means, that same is a miracle: as we have handled at large in Oath, and mopeth, in semeion & teras, throughout our tenth Dialogue. But what might be the main reason itself, which makes you so careful in avoiding the word means: and so eagerly to take up the word signs concerning this point? Exorcists. I purposely do it, D. Doctrine, pag. 61. to prove all those the aforesaid strange actions no miracles at all, how wonderful soever in show. For whatsoever is brought to pass by means, is no miracle: because of the same means. Orthodoxus. If for this only respect you deny those outward matters to be means, and only avouch them to be but bare signs of the action effected: then surely, you therein do make those self-same actions (whereof such outward matters are only but signs) to be much more miraculous, then if these outward matters themselves had been some means at the least to accomplish the action. And so by consequence, the dispossessing of those your Demoniakes, it was an action very miraculous: as having no means at all to effect the same. Exorcists. Yes sir, D. Doctrine, pag. 55. they had prayer and fasting: as the only appointed means to that special work. Orthodoxus. Yea, but you flatly deny those outward matters whatsoever, to be thereunto any means at all: and do avouch them to be but the only bare signs of such actions effected. Exorcists. I denied those other matters, which were mentioned before in the Prophetical and Apostolical operations, to be any means at all: and did make them but the only bare signs of those their miraculous actions. Howbeit, I ever have held, and do confidently avouch, that prayer and fasting is a peculiar means appointed by God; for the perpetual expelling of spirits and devils. Orthodoxus. This your pretended ordinance of prayer and fasting, having hitherto been often denied, and never yet by yourself confirmed for truth: it is to little, or no purpose to insist (as you do) upon one and the self-same point. Besides that, joh. 11.41. Act. 9.40. D. Doctrine, pag. 63. yourself having spoken elsewhere of the prayers of Christ, of Peter and others in the working of miracles; you make their said prayers to be only but signs and no means of their miracles. Exorcists. D. Doctrine, pag. 63. Very true as you say. For they expelled Devils by a commanding power, not by any entreating word: and therefore, if at any time they prayed at their working of miracles, they used not those their said prayers as any appointed means leading to the action intended, but rather, in regard of the people present. To teach them thereby, that whensoever they effected miraculous actions, they wrought not those works by any godliness or power of their own: Act. 3.12. Act. 3.16. 1. Pet. 1.21. but by the only immediate power of him whom they called upon. Orthodoxus. Well, be it so as you say. But declare plainly unto us I pray you, your own purpose in praying also at the dispossession of those your pretended Demoniakes. Was it to persuade the people, that yourself expelled those devils by any your own godliness, or power of your prayers: and not rather, to teach them, that the devils (so expelled) were undoubtedly driven forth by the only power of him, upon whom you did call by your fervent prayers? Exorcists. D. Doctrine, pag. 63. We purposely prayed (I must needs confess) to teach the beholders: that the work was effected, by the only power of him, to whom we put up our prayers. Orthodoxus. Herein than you confess at unwares, that your said prayer and fasting was no means at all for those your pretended dispossessings of Satan, but only a bare sign of the absolute power of Christ which drove forth the devil: and so (by consequence) you do fully conclude, that your expelling of Devils by prayer and fasting (if any such were) was also a miraculous work. Exorcists. I deny such a driving out of devils, D. Doctrine, pag. 60. to be any miracle at all: and do very confidently avouch, that prayer and fasting (in such sort observed) is a supernatural medicine, for the timely curing of supernatural diseases. Orthodoxus. If prayer and fasting be (as you say) a supernatural medicine for supernatural diseases: why then are not parties bewitched, delivered (in like manner) from those their torments, by the only means of prayer and fasting? Exorcists. Had we the like Scriptures for the extraordinary curing of parties bewitched, D. Doctrine, pag. 64, by prayer & fasting, as we have for the admirable dispossessing of parties possessed: we would not then doubt, but that the one might thereby be helped as well as the other. Orthodoxus. But, tell us in good earnest, have you not as full warrant from Scripture, for the curing of parties bewitched, by prayer and fasting: as you have for the timely dispossessing of those your pretended Demoniakes? Exorcists. No in very deed, D. Doctrine, pag. 64. we have not in Scripture the like warrant for one, which we have for the other. Orthodoxus. By what warrant then, did you undertake the pretended dispossession of Kath. Wright, of Th. Darling, of W. summers, and of those seven also in Lancashire: if you had no Scripture to warrant the undertaking of any such course? Exorcists. Yes sir, we had Scripture to warrant whatsoever we enterprised concerning those several persons. For they being all essentially possessed by Satan, D. Doctrine, pag. 37.55. we used prayer and fasting in their timely dispossessing: and this also according to the established ordinance of Christ himself. Orthodoxus. For this your often pretended ordinance established by Christ, you have sufficiently heard before: and therefore it were merely superfluous to enter thereon afresh, especially yourself propounding no fresh arguments to manage the same. But good Exorcists, tell us here without halting, whether you do verily hold, that those ten persons aforesaid, were all of them essentially possessed of Satan. Exorcists. D. Doctrine, pag. 66. I make no doubt thereof: and it were mere madness for any to call that in question, it being so apparently and so credibly avouched. Orthodoxus. Well then, we will (for the present) forbear to call it in question afresh: for fear of being reputed by yourself, to be more than mad. But come on, show us directly, by what means the Devil did essentially enter into every of them. Go to man, never pause at the matter, but tell the truth and shame the Devil. Exorcists. What skills it how the Devil entered into them: sith it is apparently evident, they were all essentially possessed? Orthodoxus. It skilled not greatly: were we not all desirous to hear the truth hereof from your own mouth. Howbeit, because either your memory fails you herein, or for that else, you are utterly unwilling that any should know the mysteries of this your new found trade: S. Harsnettes discovery, in pag. 304.310. D. Apology, pag. 29. D. Detection, pag. 81. D. 1. Narration, pag. 1. D. 2. Narration, pag. 17. let Master Darell be deemed indifferent between us both, to discover these matters. For he telleth us plainly, that Margaret Roper bewitched Katherine Wright: that Alice Goodridge sent her Spirit called Minnie, to torment Thomas Darling in all the parts of his body: that William summers was strongly possessed by a Witch in Worcestershire, who sent her spirit (called Lucy) into him, by giving him a piece of bread and butter, and all this for a hat, and a hat band: and that Edmund Hartlay (a supposed conjuror) by kissing the seven in Lancashire, did breathe the Devil into every of them. These are Master Darels reports concerning the essential possessions of those ten several persons: tell us therefore what you say to these his reports, and whether you hold them for truths? Exorcists. Yea, I do hold them all for infallible truths. Orthodoxus. It seemeth then that (these ten persons being only bewitched, and not essentially possessed) you had not the like scripture for the curing of them, as (it seems) you have for parties possessed. And so by consequence, you yourself observing in their several cures the self-same ordinance, which Christ (you say) hath only established for parties possessed: you dealt altogether therein without warrant from scripture. Exorcists. Not so, for there is (you must note) an apparent difference between essential possessing, and an actual bewitching: and therefore howsoever those ten persons were all vexed of Satan, by the only means of four several Witches; yet was the Devil essentially inherent in every of their bodies: and so they (being every of them essentially possessed) were also effectually dispossessed by prayer and fasting. Whereas all other actual bewitchings of Satan, they are only but external vexations by spirits and devils: and therefore the parties bewitched not being essentially possessed, we have not the like scripture for them which we have for the other. Orthodoxus. A man (no doubt) may highly commend your dexterity in finding a present shift, when you are hardly beset. For, howsoever you were here (on the sudden) deprived of a liars memory, you are not destitute (I perceive) of a woman's wit, you have your answers so ready to help at a pinch. But go to, do tell us I pray you, whether essential possessings, and actual bewitchings be not both of them supernatural diseases? Exorcists. Yes, D. Doctrine▪ pag. 64. I confess they are both of them supernatural diseases, and inflicted also by Satan himself. Orthodoxus. Then surely, that supernatural medicine which accomplisheth the cure of the one, it must also effectually work the cure of the other. D. Detection, pag. 41. But prayer and fasting (you say) is a supernatural medicine to cure supernatural vexations in parties possessed: and therefore also a supernatural medicine, to cure supernatural vexations in parties bewitched. Exorcists. D. Doctrine, pag. 64. It is even so I confess: neither is there any other way or means for the curing of such, but only prayer and fasting, unless haply they will go to the Devil for help, as many have done, and yet do. Orthodoxus. Your answers (I perceive) they grow very giddy, for prayer and fasting was but even now no way or means approved by scripture to cure the supernatural vexations of parties bewitched: and now the same is become on the sudden, the only way or means thereto, unless haply men will go to the Devil for help. Well then, for as much as you make them now (by your new edition) the only way or means to cure the supernatural vexations also of parties bewitched: why do you not practise that self-same means, and make apparently evident those self-same effects of sole prayer and fasting in parties bewitched, which you falsely pretend in parties possessed? Besides that your speech it is to too absurd concerning the people's going to the Devil for help: for, neither have the bewitched parties any power of themselves to go (at their own pleasures) to the Devil for such a supposed help, without some secret purpose of God, and so you make the Lord some secret patron to such sinister practices: neither yet (if haply they attempt such a course) can one Devil possibly drive forth anothee, if Christ his argument be any thing currant, Matth. 12.26. as we told you before. Exorcists. D. Doctrine, pag. 65. Why sir, your own speech importeth, that parties bewitched can have no help at all but from God: and therefore let them fast and pray, and never give over, till they have received some comfortable answer from God. Orthodoxus. But seeing they have no warrant thereto from the scriptures, as you confessed before: how should they possibly (by their said prayer and fasting) conceive either hope of ease, or expect any favourable answer from God? Rom. 14.23. For, whatsoever is not done of faith, is sin: and nothing may be said to be done of faith, which hath not it warranted ground from the scripture. Notwithstanding, be it supposed that the parties bewitched, should (in such an unwarranted course) present their fervent and often prayers to God in vain: what then were best to be done in this case? Exorcists. Then let them join fasting therewith. D. Doctrine, pag. 65. For, seeing none for a temporal judgement have more cause to be humbled than they, and that fasting is a means to humble our hearts: who should more fast (I beseech you) than such? and so seek (by prayer and fasting) to remove that heavy hand of God which lieth pressing upon them, and which cannot otherwise be possibly removed, but to their further hurt. Orthodoxus. Your answers are fallen at deadly debate among themselves. For, before you had no scripture to warrant their curing of parties bewitched by prayer and fasting: and now, you make prayer and fasting the only cure, except they will run to the Devil for help, and so procure more hurt to themselves. Prayer and fasting, they are made I perceive (ex opere operato) your only salve for all manner of sores. But how dare you thus boldly adventure to give these variable advises, without any warrant from scripture? You have hitherto very falsely pretended an established ordinance from Christ, for the curing of parties possessed, by prayer and fasting: and now here again, you do no less proudly presume of yourself to institute another new ordinance, for the curing of parties bewitched, by prayer and fasting, without any warrant from scripture, as yourself confessed before. Whither will not the height of your pride procure your unruly pen? Briefly in saying there is (for parties bewitched) no ordinary help prescribed in all the scriptures, and yet notwithstanding dare thus boldly avouch an established ordinance from Christ for parties possessed: you do therein make the parties bewitched to lie under an heavier judgement of God, then do any the parties possessed. And so by consequence to be in a much more fearful condition: as having no means at all for their cure, but only a devise of your own, without any warrant from scripture. Exorcists. D. Doctrine, pag. 65. judg. 20.26. 1. Sam. 7.6. etc. 2. Chro. 20.3. Ezra. 8.23. Ester. 3.13. jonah. 3.4 5. Neh. 1.4. Act. 12.6.7. Though we have not like special scriptures for parties bewitched, as we have for parties possessed; yet have we great store of general scriptures, which teach us to remove all judgements whatsoever by prayer and fasting: and so by consequence they teach the timely removing also of this one special judgement, by that self-same special practice. And therefore, if (in such orderly practice of prayer and fasting) the parties bewitched obtain not their purpose: yet shall not their labours therein be bestowed in vain, but they shall have great comfort in doing their duty; yea, they shall have their afflictions sanctified unto them, and made a means of much good to their souls. Orthodoxus. Isa. 22.12. joel. 1.13.14. and 2.1. You have general scriptures to call unto humiliation: but no scriptures general or special, which teach men, that sole prayer and fasting have any power of themselves (ex opere operato) to remove supernatural judgements of God. And therefore the parties whatsoever, which practice prayer and fasting to any such purpose: they can have no comfort at all by the unwarrantable practice of that which they do not certainly know, is a duty enjoined them by God. But this knowledge they cannot certainly have without some warrant from scripture, howsoever yourself do proudly presume to prescribe them such manner of practice. Neither can you certainly say, that the parties shall be sure (by such an unwarranted practice) either to have their purpose obtained, or their afflictions sanctified unto them at least, and made a means of much good to their souls: because you are not (as we verily suppose) so deeply engaged in such secret counsels of God, as that you are able to know certainly the one or the other. Deut. 29.29. Much less may you so certainly avouch, that their bewitched condition shall be made a means of much good to their souls: unless you could certainly say, that the parties themselves are within the secret election of God. Howbeit, what might be that great good (I beseech you) which their said affliction shall procure to their souls? Exorcists. D. Doctrine. pag. 65. It is this. Namely, though they themselves in their outward man (I mean in their bodies) be marvelously afflicted still: yet in their inner man they shall be renewed daily more and more. Orthodoxus. Then is it not good to be freed at all from those their supernatural afflictions: because the more their bodies be pressed therewith, the more shall their souls be bettered in the work of their spiritual renovation. But where have you warrant from Scripture, that the supernatural vexations inflicted on parties bewitched, should so effectually work to the renewing of their souls? Are you not ashamed thus rovingly to range with your pen, about a pretended new ordinance for the powerful expelling of Devils by sole prayer and fasting: which (albeit you should run yourself out of breath) you will never be able to prove? Exorcists. Suppose I am herein also deceived, D. Doctrine, pag. 65. and that there is no such ordinance of Christ, as I affirm, and that prayer and fasting is no medicine appointed by God, and left to his Church for the timely curing of such as are possessed of Satan: 1. Pet. 5.9. yet seeing we are straightly commanded to resist the Devil (not only in tempting, but also in possessing) and have a promise, that (we so resisting) the Devil undoubtedly will or shall flee from us: who seeth not that there was good and just cause to take up this holy exercise of prayer and fasting, and sufficient in Scripture to warrant the same? Orthodoxus. Suppose your supposals were as undoubtedly true, as you verily suppose, and make no question but they be: have you not then made a proper piece of work, in broaching thus busily so dangerous a garboil, about goats wool or moonshine in water? Notwithstanding, whether we suppose your supposals to be true or false, such an ordinance forsooth, it seems you will have it to be by hook or by crook: otherwise you will make S. Peter his general exhortation to crack, by building upon it perforce, a resistance of Satan, not only in tempting; but also in possessing. As though all Christians whatsoever, which are continually tempted, are also essentially possessed of Satan. Amand. Polanus, in Syllog. Thess. de verbo Dei Didast. pag. 124. But deal plainly (Exorcists) and tell us even in the integrity of your conscience, and before the presence of the all-seeing God: whether you verily think the holy Ghost (in that portion of scripture) had any respect at all to those your supposed essential possessions of Devils? If yea, we pray you then demonstrate the same more apparently to our dull understanding: if no, then how should that portion of scripture give any such warrant to the unorderly practise of that your pretended new ordinance of prayer and fasting? Exorcists. D. Doctrine, pag. 66. Well, be it further granted, not only that prayer and fasting is no such means, as I affirm it to be, but also that none of the forenamed persons were essentially possessed: yet there is notwithstanding sufficient to justify the advice I gave, and the work of our hands. Because it is apparently evident they were all vexed by Satan; if not essentially within them, yet by some external operation of his: or at least were otherwise afflicted. If not so, that yet the hand or judgement of God was one way or other upon them. Orthodoxus. Your disputing about these intricate points, is not utterly unlike to the country young Gallant his dancing a galliard: who coming on open stage hand in hand with his mate, at the first beginning of all they shake hands and sunder themselves, never joining their hands together again before the dance be quite done. But the gallant in the mean time he keeps a flouncing and frisking about; as though he would teach the whole world a new trick in dancing. So surely you play the young gallant in this your idle discourse. For in the very title of your book you come hand in hand with some strange and grievous vexation by Satan, and then (shaking hands at the first with that your assertion) you never join hands with the same, before the full period of this your roving discourse: but keep (in the mean time) a vengeable coil about the essential possessions and dispossessions of Devils by fasting and prayer, as by a perpetual ordinance, purposely established by Christ for that self-same purpose. But now (being grown very weary with your violent fisking and figging about those your idle vagaries) you begin to join hands afresh with that your former assertion: which only concerneth Satan his grievous vexations. Howbeit, you are fallen giddy (it seems) by reason of your too often tripping and turning about, or otherwise so fearfully possessed with the turne-about sickness, as you wot not well what you say: but only imagine that those your pretended Demoniakes were all vexed by Satan, if not essentially within them, yet by some external operation of his, or at least were otherways afflicted. If not so, that yet the hand or judgement of God was one way or other upon them; but by what way or means you know not yourself. And yet forsooth (as if all your idle conceits were certain Oracles from Apollo Pythius at Delphos) you dare proudly presume to justify thereby the advice you gave, and the work of your hands concerning the same. An advice you know not wherein, and a work you wot not well whereabouts, as it seems by your words: and therefore how could you (in such doubtful uncertainties) either pray in faith, or expect any blessing in hope? Notwithstanding, what was the advice you gave? and wherein (I pray you) consisted the work of your hands? Exorcists. The advice which I gave, D. Doctrine, pag. 66. judg. 20.26. 1. Sam. 7.6. 2. Chro. 20 3. Ezra 8.3. Ester. 3.13. jonah. 3.4.5. Neh. 1 4. Act. 12.6.7. and the work which we practised was prayer and fasting, being thereunto secretly summoned by the Lord himself: who (so oft as he inflicteth any judgement upon us) doth put us in mind of girding in sackcloth, as appears in sundry places of Scripture. Orthodoxus. Yea, but how could you possibly conceive any certain form of prayer, or faithfully put up any fervent petition to God; not knowing certainly before with what kind of judgement the parties themselves were presently afflicted? Put case they were not afflicted at all, or molested only but with some melancholic passion: how then could you use words in your prayer concerning the speedy removing of Satan his supposed essential possession, he having in the party distressed no such possession at all? Again, suppose the parties were vexed with some kind of sickness unknown to yourself, and you put up petitions to God concerning only some other disease: how could you use your proper terms to express the desire of your heart, or put up your prayers in faith to God, Matth. 7.7. Mark. 11.24. joh. 14.13. and 16.23. jam. 1.6. for the speedy removing of a judgement you wot not what? Is it not more then audacious impudency, thus presumptuously to determine a certain course, in any such doubtful uncertainties? As for your quoted scriptures, they only do testify the people's humiliation by prayer and fasting; so oft as any strange judgement of God was fearfully inflicted upon them: but prove not essential possessions, and dispossessions of Devils by prayer and fasting, as by a special ordinance perpetually established by Christ for that self-same purpose. And therefore they conclude not the cause you pretend: but rather the contrary. Neither do any of those scriptures import the thing itself, for the which you produce them: my meaning is, they do no ways demonstrate unto us, that any one of those judgements of God were at any time removed by sole prayer and fasting alone, without the ordinary assistance of some other ordinary means annexed thereto. Or if any the said judgements of God were forthwith removed by sole prayer alone, without any ordinary means beside: then surely the said work it was undoubtedly a miraculous action. As for example, in judges, the people of Israel (intending a just revenge upon the Beniamites for their so shameful disorder) they prayed and fasted before: judg. 20.26.35. howbeit, the Israelites sword and spear was the ordinary means whereby the Lord overthrew the Beniamites. So, in Samuel again (being to wage war with the Philistims) they prayed and fasted for their happy deliverance: 1. Sam. 7.6.10.11. but yet the sudden thunder of God was the matter that daunted the Philistims hearts, and the Israelites weapons the only ordinary means that made so bloody a massacre among the whole army. 2. Chro. 20.3.22 So in the Chronicles, the Israelites (being to war with the Ammonites) they prepared themselves to the battle by prayer and fasting: howbeit, the slaughter of the Ammonites, it was effected by means of the intestine dissensions among themselves. So in Ester, the jews (being proscribed and destinated to a fearful destruction) they prayed and fasted for their hoped deliverance: Ester. 4.3.16. notwithstanding the personal presence and prudent persuasions of Ester, were the ordinary means which pacified Ahashuerosh his anger against them. So in jonah, the Ninivites (being threatened with present destruction) they prayed and fasted: jonah. 3.5.10. howbeit, their faithful conversion (whereof their said prayer and fasting were only but fruits) was the ordinary means that turned away their threatened destruction. So likewise Nehemiah, Nehem. 1.4. and 2.18.20. Moses Pellache● ibidem. he prayed and fasted to testify his faith towards God, his love to his people, and sorrow for that their present condition: howbeit the industry and diligent labour of skilful artificers, was the ordinary means that erected their City. So in the Acts, the people they prayed and fasted for Peter's deliverance: Act. 12.5.7. but yet Peter was extraordinarily and miraculously delivered by the Angel's means. By all the premises you see it apparently evident, M. Dent his ●athwa●e to heaven. pa. 248. that sole prayer ●lone is not the only means; but that rather which fau●tinieth some other ordinary means, for the timely removing of any the judgements of God. Neither can you possibly propound any one instance from out of the scriptures, wherein ●●le pra●●r and fasting alone (without some other 〈◊〉 means concurring therewith) did ever effect an●e work whatsoever: but the same was evermore reputed a miraculous action. And therefore do you plainly avouch, that (in every of those your pretended dispossessions by sole prayer & fasting) you wrought true miracles: or else now at the length give over your gross errors for shame. Yea, and this so much the rather, by how much you may plainly perceive, that the faster you run the further you roan from the mark, and the more you seek to confirm, the more you confound your own cause. Being now brought (you may see) to such issue, as you know not what to make of the matter itself which you labour to manage. Neither yet can certainly tell us whether it was an inward possession, or an outward vexation. Or whether it was neither of both, but some other strange judgement of God: or whether it was the hand of God some one way or other upon them, but what way you know not. And yet notwithstanding, you dare proudly determine these intricate matters: as if they were certainly revealed unto you by an Angel from heaven. Exorcists. Whatsoever you say to the contrary, the parties we speak of, they were every of them essentially possessed of Satan, and dispossessed also by means of our prayer and fasting: yea, and these things we hold very confidently without any doubting at all. Neither will we be otherways persuaded: though an Angel from heaven should come and tell us the contrary. M. More avouched so much in a conference between the authors and him. Gal. 4.18. Orthodoxus. It is very commendable to be confident in a good and commendable cause, both when you are present and absent. As for your present purpose in hand, it were much better to acknowledge the ignorance of your soul, and freely to confess that you hold a lie in your right hand: Eccles. 4.25. Isa. 44.20. then with such settled pertinacy to persist (as you do) in your peevish opinions, and thus blasphemously to profane the Apostles speech concerning the infallible testimony of an Angel from heaven. For hereby you give all good men a just occasion, Gal. 18.9. not only to suspect very shrewdlie the sincerity of your spirit: but also (after twice or thrice admonition) to show themselves very careful in fleeing from your person, Tit. 3.10.11. as from a man that sinneth, and persisteth in sinning, you know very well how. In the mean time whatsoever you have hitherto said for your purpose, it moves not our minds the breadth of one hair, but maketh us more confident concerning the goodness of our own cause. And so we mean still to continue until yourself (upon further conference, and sounder deliberation with your secret favourites) shall be found able to say more for the matter then hitherto you have done. D. Doctrine, pag. 67. M. Darel his own conclusion retorted upon himself. And therefore now to conclude for the present, and to infer something of the premises, and so to proceed to some special uses concerning the same. If it be undoubtedly true, that men now (in these last days) are not essentially possessed with devils, nor dispossessed, and that sole prayer and fasting, they are no special means appointed purposely by the Lord himself for their perpetual dispossessing: but that also, the seven in Lancashire, and William summers with the other two, namely, Darling and K. Wright were not (in deed) essentially possessed, and being not so, were not dispossessed at all by your pretended ordinary means of prayer and fasting: then let the good Christian Reader judge, whether those men do not very grossly err in the general, who so confidently hold that men (now a days) both may be, and are also essentially possessed: and those also, who (affirming fully so much) do yet further very flatly avouch, that (even in these days of the Gospel) men possibly may be, and are also essentially dispossessed by sole prayer and fasting, as by a special ordinance established purposely by our Saviour Christ to that special purpose. And whether those men likewise, be not as faulty in the particular, who cannot (with any patience) endure, that the pretended possession and dispossession of those the forenamed persons (how absurd soever) should be impugned by any. Yea, and rather than any sound opposition of truth, to those their palpable untruths should gain a public passage: they will (by all manner of means, directly or indirectly) contend for a most vain and frivolous matter: namely, that the said Summers, Darling, and K. Wright were no counterfeits. Notwithstanding howsoever some in the world (for any thing that may possibly be said to the contrary) will never be brought to acknowledge the infallible truth which we teach, nor disclaim those palpable untruths, which yourself so undutifully have broached abroad to the world, and thereupon be moved to give the Lord that glory and praise, which is justly due to his Majesty for these his lately revealed counsels, concerning these intricate questions: and endeavour withal to make their right use of every point (a thing rather to be wished then hoped for) yet wisdom (no doubt) she shall and will be justified freely of all her children. Matth. 11.19. And thus much in effect for your two first distributions: namely, the essential possessions and dispossessions of spirits and devils: which may serve to give wise men a watchword, till we hear your further determination concerning the same. Exorcists. Well, but what say you now to my third distribution: I mean, the several uses which we are to make of the same. Orthodoxus. We will say no more concerning those matters, then that which we have spoken before: namely, that in many of those your supposed uses, there are some things to too unsound and absurd, as in some part of our answers hath been partly observed. Notwithstanding were they every of them so sound and so currant as you would have us imagine: yet could they not gain at our hands any entertainment or answer, before the two precedent points be more substantially proved unto us. For what one savoury use may any man possibly draw from matters unsavoury: or rather (which more is) from matters not now existing in nature? Physiologus. Very true as you say. And therefore Exorcists either you must presently forsake your cause: or more sufficiently confirm the same, than you have hitherto done. Otherwise the whole world will forthwith condemn you for a very perverse and contentious person: very wilfully bend to your idle conceits without either sway of reason, or show of sense. Exorcists. Well sir, sith you so carelessly reject those holy and profitable uses, which are drawn from this my Doctrine concerning essential possessions and dispossessions of devils: I pray you what one good use may be made of that which you hold to the contrary. Orthodoxus. I do no further reject your said uses then their proper unsoundness, and want of sound matter to be grounded upon, doth necessarily require at my hands. Howbeit, because you shall not imagine, that we have broached such opposite points to yours, as cannot possibly afford any profitable use to the Church or people of God: we are therefore not unwilling to put down some few uses of many, to make known to the world what true uses in deed may sound be drawn from the soundness of our Doctrine. Which being by us very faithfully propounded, are now authentically privileged by public authority. Howbeit, because we are almost all weary of this wearisome business: let us walk forth to refresh ourselves, for one hour or two: and then proceed in our purpose. Physiologus. We all approve of your motion. The end of the second Dialogue. The third Dialogue. THE ARGUMENT. The holy and right uses, which the Church and children of God are to make of this Doctrine, concerning the final determination of possessions and dispossessions of Spirits and Devils. The speakers names. PHILOLOGUS. LYCANTHROPUS. PNEUMATOMACHUS. PHYSIOLOGUS. ORTHODOXUS. EXORCISTS. COme on Exorcists, you do earnestly expect (I am sure) what holy uses we may possibly make of these our former discoursed opinions: so opposite to yours in every point. Exorcists. I do so indeed: neither need you to wonder thereat. For if you so carelessly reject those several uses which I made before, and only because there is no matter (as you say) to ground them from: what ground have yourself to build any uses upon; denying so flatly the essential possession, and dispossession of Devils? Orthodoxus. Why man, we will draw our uses from the final determination of possessions and dispossessions: but seeing you are in such expectation thereof, we will no longer protract the time. Lycanthropus. Nay sir, we also ourselves are all held in as earnest expectation thereof, as is Exorcists, I am sure: and therefore I pray you proceed in your purpose. Orthodoxus. With very good will. Wherein also you have to understand, that the uses whatsoever which we intend to put down from any the precedent points, they are summarily such as have a special relation, either to the Lord himself; or to some other beside. Pneumatomachus. A very excellent order. I pray you therefore proceed in putting down, first, those several uses which have a more special relation to the Lord himself. Orthodoxus. The 1. use. Rom. 3.4. Tit. 1.2. Heb. 6.17.18. Content. First therefore, these our precedent discourses, they offer unto us in general a very holy meditation, concerning the undoubted faithfulness and truth of our eternal God. Who (promising four thousand years fully before to send such a blessed seed of the woman, Gen. 3.15. 1. Pet. 1.19.20. Act. 2.23. as should actually bruise the Serpent's head) hath in his own determined time, very faithfully fulfilled the same by sending his own Son into the world, to accomplish his said eternal decree concerning the timely subduing of Satan his kingdom of darkness. This therefore, may serve very fitly to confirm our faith and hope, in the faithful assurance of all the rest of his promises as yet unperformed: how impossible soever they seem in our weak apprehension. More especially, it may fully assure our souls of the faithful performance of that one infallible promise of God, which concerneth the utter subversion of Satan his whole kingdom of darkness, and of the quite treading down of himself, very shortly under our feet. Rom. 16.20. Because, whatsoever is already fulfilled in part; the same is a very sure pawn to our souls of fulfilling the whole, in that convenient season which the Lord hath appointed. Let us therefore (in an holy meditation of this so faithfully performed a promise) be more ready to raise up our drooping souls with an holy consideration, Heb. 6.11.12. and full assurance of all the rest of God's promises. Yea, and whensoever any doubtings (by the suggestions of Satan) shall at any time hereafter arise in our hearts, and seek to surprise our faith and hope concerning the undoubted certainty of any one promise of our gracious God: Psal. 42.5.11. and 43.5. let us forthwith begin to check our fainting souls, & very earnestly to meditate thus with ourselves and say. My Soul be not faithless (I pray thee) but faithful in those the assured promises of God, which chiefly concern the final and full subversion of Satan. For what though he be daily assaulting, Eph. 6.11.12. 1. Pet. 5.8. Luk. 22. ●31. suggesting, and tempting? what though he seek daily to fan and to winnow thee, as men winnow wheat? what though he rageth hourly like a cruel red Dragon: Revel. 12.7. 1. Pet. 5.8. 2. Sam. 12.7.8 Luk. 22.57. and goeth continually about like a ramping and roaring Lion to devour thee? yea, admit he doth eft 'zounds trip up thy heels at unwares, and give thee a fearful fall? yet shall he never finally prevail against thee; thou canst not finally lie still in the dust of death; Luk. 22.32. joh. 17.20.21. Psalm. 19.13. thy faith cannot finally fail. No no, thou hast a sure promise from God to go conqueringlie upon the Lion and Adder: and to trample the young Dragon under thy foot: yea, the Lord God, he hath promised very shortly to tread Satan down under thy feet. Rom. 16.20. And what one cause hast thou (I pray thee) to distrust the truth of this promise, Heb. 12.1. thou having especially such a sure earnest penny thereof, in the faithful performance of other his faithful promises? Heb. 12.12.13. 2. Pet. 3.9. Gen. 3. 1●. Let not any supposed lingering delay procure in thee a languishing hope. Consider the Lord his experimented faithfulness concerning that promised seed which was actually to bruise the serpent's head. That promise being solemnly pronounced upon Adam his fall, was four thousand years after very faithfully fulfilled in Christ: and therefore this his latter given promise concerning the treading down of Satan under thy feet, it shall in his certain appointed time be certainly performed unto thee. For as all times with the Lord are presently present, 2. Pet. 3.8. Mal. 3.6. jam. 1.17. and therefore, no forgetfulness may possibly lodge with his majesty: so is there with him no shadow of change, and therefore he will undoubtedly perform whatsoever he hath certainly promised. Lycanthropus. This (I assure you) is a most comfortable use for Christian consciences: I pray you proceed in the rest. Orthodoxus. I will. ●he. 2. use. This doctrine again as it frankly affordeth an holy meditation concerning the faithfulness and truth of God: so doth it no less freely offer unto us a very deep and sacred consideration concerning the omnisufficiency of our all-sufficient Creator, Gen. 17.1. and of the exceeding mighty power of his overruling arm over every of his creatures of what nature or kind soever. Yea even over those the intellectual spirits, Revel. 12.10. 1. Pet. ●. 8. Revel. 12.3. 2. Cor. 11.3. Revel. 12▪ 9 joh. 12.31. 2. Cor. 4.4. who for their inveterate malice, are called accusing adversaries: for their insatiable cruelty are termed ramping and roaring Lions: for their inexorable rage, are entitled the red fiery Dragons: for their undermining subtlety, are said to be Serpents: and for their Lordly dominion are accounted the Princes, and gods of this world. These titles howsoever they seem terrible unto us, yet are the Spirits themselves no better than hangmen to the heavenly majesty o● the mighty jehovah, but vile vassals to accomplish his unchangeable decrees, and the slavish executioners of his inevitable judgements. Yea, and howsoever they make an outfacing bravado in any their outrageous attempts against the sons of mortal men, as though they would forthwith surprise the whole world, 2. Pet. 2.4. Jude 6. Revel. 20.2. Tob. 8.3. not unlike to the chained Monkey which keepeth a skipping and leaping, as though she would presently overleap the utmost borders of Egypt: yet can they extend their fury no further than the length of their chain will give them leave, because their whole malice, power, and policy are perpetually limited within those their appointed bounds, which they cannot possibly pass. And therefore the serious consideration of this the overruling hand and power of the Lord, may notably serve to support those often fears, which do ordinarily arise from the often feeling of our frail and feeble condition concerning our powerful resisting of any the forcible assaults of Satan. Let us therefore in every of these daunting fears, endeavour to strengthen our weak knees, Heb. 12.12.13. and to support our feeble hands which hang so dro●pingly down, by meditating daily upon the almighty power of our conquering jehovah. Yea, let us tell our distrustful souls, there is little cause to be frighted herein, Exod. 8.19. Luk. 11.20. Psal 107.16. and 116.16. 2. Cor. 12.7. they having such an etsbang elohim, I mean, so powerful a finger of the almighty God, as is sufficiently able to knap in sunder the iron bars of Satan, and to beat back the uttermost force of his buffeting blows from all his beloved in Christ, who having promised that his power alone shall be a sufficient protection for every of them, 2. Cor. 12.7. and purposed to make perfect the same by those their manifold weaknesses, will have them thus exercised a season for the further manifestation of his watchful providence over them; for their greater triumph, in the day of their glorious coronation; 2. Timoth. 4.8. 1. Pet. 5.4. 2. Pet. 2.4. Jude 6. yea, and for the sorer confusion of Satan himself in the general judgement. Philologus. A worthy meditation no doubt: and such as is able to support the feeblest soul on earth. Orthodoxus. The 3. use. Again, this doctrine of ours concerning the final determination of Satan his power of actual possession, by the promised seed of the woman, who hath actually bruised his head: it ministereth fitly unto us a very fruitful meditation of that unspeakable majesty and power of jesus Christ, which respecteth especially his triumphant conquering, or rather his actual vanquishing, subduing, and spoiling of Satan's tyrannical dominion and power: more especially his actual afflicting, tormenting and vexing of men's bodies and minds, as in former times. Revel. 6.2. Matth. 4.3.5.6 Gen. 3.15. job. 40.20. For this our conquering jesus he hath encountered with Satan hand to hand, he hath actually bruised the Serpent's head: he hath brought under that proud Leviathan: he hath put an overruling hook into the nostrils of that outrageous Behemoth: job. 4.10. he hath so put to flight the fiery fierce Dragon, Revel. 12.8. Psalm. 88.18. Ephes. 4.8. Io●. 12.31. Revel. 12.9. Gal. 5.1. Ephes. 2.13.14. Col. 2.13 14. as he hath now no more place in heaven: he hath led captivity captive, and even actually cast forth that prince which deceiveth the whole world with all his Angels. Yea and (which more is) he hath not only freed us finally from the burden of legal Ceremonies; from the extreme malediction and curse of the moral law; from the strength of sin; and from the power and sting of Death: but hath so effectually destroyed, and so finally determined the said actual dominion of the Devil concerning our bodies, by the very death of his body: Col. 2.15. as he hath even utterly spoiled Principalities and Powers themselves, and made a show of them openly, and triumphed over them all in his cross; yea he hath even destroyed through death, Heb. 2.14. Luk. 11.22. him that had power of death, that is, the Devil, and so divided his spoils, as he shall never be able any more to recover his former possession, neither yet be of power any more actually to molest, either our own, or the bodies of any appertaining unto us. So as if we can from henceforth but heedfully and warily watch his intestine windings and turnings, Matth 26.41. Mark. 14.38. Luk. 22.40. 1 Pet. 5.8. Ephes 4 27. and be correspondently furnished with the spiritual armour of God, for the timely withstanding of that his power of spiritual obsession, which wholly consisteth in those his spiritual assaultings, suggesting and tempt, wherewith he endeavours continually from time to time (like a ramping and roaring lion) to devour us afresh: he will not only very cowardly flee from us, jam. 4 7. but (which more is) we may also with boldness, and in all holy assurance insult upon him, and his proud usurping power, saying thus. Death, Hosh. 13.14. 1. Cor. 15.55. where is now thy power? sin, where is now thy sting? yea Satan, Heb. 2.14. where is now thy actual dominion over our bodies? Behold Satan, we all see and know now in experience, that the mighty jehovah our God and most merciful father, hath finally freed us from thy tyrannical dominion and power of darkness: Col. 1.13. Math. 3.17. 2. Pet. 1.17. Col. 1.14. and hath translated us into the kingdom of his dear son our Lord and Saviour, in whom we have the redemption through his blood. And therefore (Satan) the joyful remembrance of this our happy deliverance, may make us the more freely to rejoice in those our former sufferings under thy actual power; because we have therein fulfilled but the rest of the afflictions of Christ in our flesh. Col. 1.24. Who suffering still in us and with us, will (at his own appointed time) triumph over thee also in every of us his members, as he hath actually done in his own proper person: for he is gloriously mounted upon his white horse, Revel. 6.2. having a bow and crown in his hand, and is gone forth conquering, that he might overcome. And thus in effect for those holy uses, which respectively have their special relation to God himself. Lycanthropus. Very well: and what are those other uses (I pray you) which respect some other beside? Orthodoxus. The uses respecting some others, are those which more especially respect the creatures themselves: namely, they are such as have a more special relation to Satan, or men. Pneumatomachus. A very plain order of teaching: and therefore (I pray you) proceed first to the unfolding of those which have a special relation to Satan. Orthodoxus. The 4. use. With very good will. First therefore this Doctrine of ours (so substantially deciphering forth to the world the final determination of Satan his actual dominion, and the glorious triumph of Christ concerning the same) it doth very lively demonstrate unto us at large, the miserable estate, and captivated condition of that cursed caitiff the Devil. joh. 12.31. 2. Cor. 4.4. Eph. 2.2.3. & 6.12. 2. Tim. 2.26. Who having hitherto very proudly tyrannised over the whole offspring of Adam, and even actually tormented their bodies and minds at his pleasure, so far forth especially as concerns his commission from God; was (at the very first onset of Christ in such actual encounter) so fearfully frighted with his glorious presence and power, as he roared forth and cried fearfully, saying: jesus thou son of the living God, what have I to do with thee? Math. 8.29. Mar. 5.7. Luk 8.28. art thou come hither to torment me before the time? Yea and which more is (the work itself being once actually effected, according to the predeterminate purpose and promise of God) he is now not only very powerfully pulled down a peg lower by Christ himself, who (having actually bruised his head) did behold him like lightning fall down from heaven, Luk. 10.18 that is, he beheld him very suddenly, very terribly, and unrecoverablie tumbled down from his tyrannical dominion: but also even actually expelled from his actual possession in man, and so determinately driven and exiled from all future hope of recovering the sane afresh, Matth. 12.43 Luk. 11.24. as he walketh now through deserts and stony dry places (like a forlorn and comfortless caitiff) seeking rest every hour, but findeth none, nor, is never in hope to find any again, as in former times. But is now reserved in chains under darkness unto the great and notable day: 2. Pet. 2.4. jude. 6. jam. 2.19. Apoc. 20.1.2.3 waiting every hour (in trembling and fear) when that mighty Angel, who hath the key and a great chain in his hand, should gloriously descend from heaven, should bind him hand and foot, and tumble him headlong into that bottomless pit, which (from the beginning) was prepared for him and his Angels. Isa. 30.33. Matth. 25.41. And therefore now is salvation in heaven, and strength, and the kingdom of our God, and the power of his Christ. For the accuser of our brethren is (actually) cast down, Apoc. 12.10.11.12. who accused them before our God day and night. But they overcame him by the blood of the lamb, and by the word of his testimony: and therefore rejoice you heavens, and you that dwell in them. Exorcists. This use (concerning the final determination of Satan his actual possession) maketh men careless, and lulleth them very shrewdly asleep in all carnal security. Orthodoxus. Nothing less I assure you. Nay rather this doctrine of ours concerning the final determination of Satan his power of actual possession, The 5. use. is so far off from making us careless concerning Satan his spiritual assaults: as it rather kindleth our care by many degrees. Yea, it doth more considerately put us in mind of Satan his inexorable and outrageous malice towards men: in the mischievous practice of that his power of obsession. Who (perceiving himself so unrecoverablie, and so determinately driven from his actual domineering over the bodies of men) doth stir up and kindle his said wrath to the uttermost in the speedy execution of that his said power of obsession: Apoc. 12.12. yea, and this so much the rather, by how much he knows very well that he hath but a short time to work. 1. King. 22.22. 2. Chro. 18.21. This makes him very earnestly to entreat the Lord that he may become a lying spirit in the mouth of false Prophets. Luk. 22.31. This holds him in continual desire to sift and winnow the souls of God's servants, as men winnow wheat. This makes him to dart his sundry suggestions into the minds of the wicked. Luk 22.3. joh. 13.2.27. Act. 5.3. 1. Cor. 12.7. This causeth him to replenish the hearts of hypocritical Professors with all untruth and lies. This maketh him by his own messenger (I mean the rebellious pricks of the flesh) unmeasurably to buffet the dear saints & servants of God. Apoc. 12.4. This maketh the great red Dragon to draw with his tail, a third part of the stars of heaven, and to cast them down on the earth. Apoc. 12.15. This enforceth the furious Serpent to cast forth after the Church, even floods of water from out of his mouth: that the said Church might be carried away of the flood. Yea the consideration of Satan his shortness of time to work, 1. Pet. 5.8. job. 1.7. and 2.2. is that which causeth him continually to trudge all about, seeking whom he may possible devour. And for this purpose he snatcheth continually at every occasion, as well without, 2. Cor. 4.4. as within us: labouring especially to blindfold the minds of men at the hearing of the word, or while men sleep to play the envious man at the least, Matth. 13.25.39. Ephes. 4.17.18. 2. Tim. 2.26. Ephes. 4.19. by mingling tars with their wheat, that so (corrupting their judgements) he might captivate their minds at his pleasure, and cause them to commit all manner of uncleanness, yea even with greediness. This therefore (you see) should make us so much the more watchful over our ways, our words and our thoughts: by how much we know the disease in the entrails to be much more dangerous than those without; and an intestine war more deadly than are the enemy his outward assaults. I mean those inward temptations and suggestions of Satan (arising upon our natural concupiscences, jam, 3.15. and 4 4.5. 1. joh. ●. 16. inordinate desires, and carnal lusts) will much more endanger our slumbering souls, than any his external operations concerning our bodies: unless they be the more watchfully looked unto, Ephes. 6.11. 1. Pet. 5.9. Apoc. 2.4. and the more warily resisted with the spiritual armour of God. For by them he will make us (in continuance of time) to forsake and fall from our first love and zeal of religion. Ephes. 5.14. Ephes. 4.19. By them he will bring us into a secure and senseless condition. By them he will breed a benumbedness over our souls: so as (being once without feeling) he may draw us to all manner of uncleanness. Yea by the custom of them, 1 Tim. 4.1. he will so sear up men's consciences, as not only they shall speak lies through hypocrisy, 2. Tim. 3.8. and become reprobates concerning the faith: but so carry themselves in their whole conversation, Matth. 24.12. 2. Pet. 2 7. as iniquity shall have the upper hand, and the love of many become key-cold. Lycanthropus. Surely it is even so as you say, and therefore the Lord make us more circumspect in every condition: but I pray you proceed. Orthodoxus. Moreover, The 6. use. this Doctrine of ours (laying forth so directly unto us, the final determination of Satan his power of actual possession, and the continuance of his power of obsession) it teacheth us plainly the full compass and measure of the devil his commission; wherein his spiritual power more especially consisteth; how far it extendeth itself, what he can possibly do, Ephes. 6. 1●. 1. Pet. 5.9. Ephes. 4.27. jam. 4.7. and wherein he is most able to hurt us: to the end we may become wise in furnishing ourselves with spiritual weapons, and be made more courageous in resisting his uttermost force. Yea surely, the fruitful consideration hereof, should deliver and free us quite, from those many unnecessary and wont fears▪ wherewith (in former times) we have been fearfully taken up, and tormented by reason of our gross ignorance concerning this counsel of God, and for not knowing rightly what powerful restraint the Lord hath laid upon Satan his actual power of possession. 2. Pet. 2.4. Jude 6. Revel 20.2. Whereby, it comes eftsoons to pass, that (being in company with a supposed Demoniake, and mightily dismayed with a causeless fea●● of Satan his essential inherency in the bodies of men) we dare neither open our eyes, our ears, nor our mouths, for fear of his leaping essentially into ourselves: joh. 13.2. Act. 5. ●. Ephes. 6.12. forgetting (in the mean time) these inward suggestions, and spiritual temptations wherewith he doth hourly assault and circumvent our slumbering souls. This therefore may fully suffice to reform our judgements concerning these points: that (being now no more ignorant hereafter, of Satan his enterprises) we be not circumvented by him at unwares, but may surely keep watch & ward: may stand fast in the faith; may quite us like men: and be ready to encounter with all his assaults. Pneumatomachus. The Lord enlighten our hearts with this sacred knowledge, and sanctify the same to our souls: but proceed in the rest. Orthodoxus. The 7. use. Moreover, in that this Doctrine of ours, concerning the final accomplishment of Satan his power of actual possession, is so mightily impugned by some, and hath such hard entertainment in the minds of men: it offereth unto us a very fruitful consideration of Satan his deep policy, cunning, and sleight, concerning especially such points of faith, as do plainly discover his crafty practices and wily proceedings against our souls. 2. Cor. 2.11. 2. Cor. 4.4. Ephes. 2.2. 2. Tim. 2.26. As for example, we may (even by these matters in question) very apparently perceive his circumventing purpose, in withholding of men from keeping due watch and ward against his power of obsession: by setting them so earnestly at an idle gaze concerning that his pretended power of actual possession, which Christ (he knows very well) hath long since determined, and concerning which there is now no danger at all. Ephes. 4.18. 2. Tim. 2.26. That by this his cunning devise he might hold men's minds, from all holy meditations concerning their continual wrestle with Principalities, Ephes. 6.12. with Powers, with worldly governors of the darkness of this world, yea, and with spiritual wickednesses, in the high places themselves: while he surprise their slumbering souls at unwares, Matth. 13.25. and 25.5. Ephes. 5.14. with his spiritual assaults and ●irie temptations. And therefore, whensoever we behold hereafter an extraordinary or unwonted course undertaken by any, for the special supporting of this idle conceit: let us then undoubtedly assure ourselves, that even Satan himself is a principal party, and hath very cunningly his hand in the pack, Gen. 3.1. 1. Kin 22.21.22 2. Cor. 11.3.13.14. Revel. 12.9. Ephes. 4.17.18. by being a lying spirit in the practisers mouths, of very purpose, to cirumvent and deceive unstable souls. That thus holding their cogitations captivated, by a causeless conceit of a matter which is not at all: he might the more cunningly suggest his intestine poisons and spiritual temptations; yea, joh. 13.2. Act. 5.3. Ephes. 6.12. and the more covertly miscarry men's minds in a corrupt conversation, without any due regard of the glory of God, or the good of their Souls. Philologus. The truth of this point, is apparently evident to all in their proper experience: but proceed I beseech you. Orthodoxus. Furthermore, The 8. use. inasmuch as this Doctrine of ours (concerning the final accomplishment of Satan his power of actual possession) is so mightily maligned, and so preposterously impugned by some certain persons professing the holy religion of God, it doth very lively demonstrate to all the world the unsuspected subtleties and wily proceedings of that old Serpent the Devil. Gen. 3.1. Who (at his first beginning of mischiefs) having purposely employed the external ministery of the subtlest beast, in the speedy subversion of Adam and all his posterity, and perceiving there was ever since (by the predeterminate purpose of God) such a perpetual enmity between them and their seed, Gen. 3.15. as he became utterly without hope of using that self-same means (as before) in any his mischievous purposes against the persons and bodies of men, doth practise now a quite contrary course, and the same also more dangerous than the other by many degrees. Namely, he endeavoureth eftsoons (for the speedier and more effectual corrupting of every such sacred ordinance of God, as concerns especially the service of Saints) to stir up in the Church not cruel persecutors, Act. 20.30. but some certain professors of the self-same society. Men I mean, not only reputed precise in the world: but such (for the most part) as will not stick forsooth (in the pritching heat of their holy pride) to say (with scornful disdain) to all others besides themselves, Isa. 65.5. Stand apart, and come not near unto me, for I am holier than thou: notwithstanding they be (for the most part) the smoking wrath of jehovah, and a fire that burneth all the day. These men for their outward shows of sincerity, being (among many others) in the least suspicion of all concerning any sinister practices, and so (in very deed) the fittest instruments for the timely accomplishment of Satan his pestilent purposes: therefore he doth cunningly seduce their souls by one means or other, and so makes them eftsoons very fearfully to fall into, and boldly to broach some odd fantastical conceit of their own proper brain, to the fearful infecting of many poor souls before they beware. In this cunning course he began to work first by our grandmother Eva, Gen. 3.5.6. who (being herself before very grossly bewitched by his wily persuasions and holy pretences, and fobbed up with a fond conceit of being like unto God in the knowledge of good and evil) became forthwith a very fit instrument to seduce and deceive her own husband, and so brought him and all his into a miserable experience (indeed) not of good, but of evil. Gen. 3.7. Gen. 34.14.15. Exod. 32.2.5. 1. King 22▪ 11. jerem. 28.11. Act. 15 1. etc. 1. Cor. 1.11. and 3.3. Gal. 2.11.12.13 Euseb. eccls hist. lib. 4. cap. 6. & lib. 5. cap. 24.25 26. & lib. 8. Ruffin. lib. 1. c. 1 Zozom. li. 6. c. 4. Basil. Mag. ad fratres in occident. epist. 61. & 69. Act. 20.30 1. joh. 2.19. Gen. 25.22. 2. Tim. 2.17. And this Coney-catching course the Devil hath successively continued from age to age unto this present time, as the sacred scriptures themselves, and the ecclesiastical histories do plainly record, if any desire to peruse the same. Neither doth this cunning conveyance of these his inveterate mischiefs stay here, or take up themselves from any further proceeding, but (even also in this last age of the world) he goeth still forwards with his legerdemaines, and juggling sleights, procuring among our own selves some certain persons to spring up from time to time, and to utter many perverse and pestilent points, of very purpose to draw disciples after them. That even as jacob and Esau (being brethren by nature) contended together in one and the self-same womb, to the deadly grief of Rebecca their mother: so surely the Devil (by these cunning devices) endeavoureth daily to stir up among brethren by outward profession such an intestine strife in the true Church of Christ, and to hatch up in the same such a secret viperous brood, as should (like the fretting Gangrena) devour and eat through the very bowels thereof before the danger itself be espied. A most lamentable experience concerning the infallible truth of that which we teach we may have from the Anabaptists in Europe: from the Donatists in Africa: from the Jesuits in Germany, in France, and elsewhere: from the Familists, and Barrowists in England: from the fearful seduction of Hacket, of Coppinger, of Arthington; yea, and even now (at this present) from the seducing Exorcists of every condition. Every of these (howsoever they otherways pretend the good of the Church, and the credit of christian Religion) have bred a more dangerous scandal, and given a more deadly wound to the happy proceeding of our holy Religion in deed, then if they had been the professed and open adversaries to the holy profession thereof. The dutiful consideration of these dangerous occurrents (arising especially from Satan his subtle proceedings) should help to engrave in our hearts a deeper impression of that the Apostle his heavenly admonition: 1. joh. 4.1. concerning the due trial of Spirits before, we do rashly believe their roving reports. Yea, and the same doth further demonstrate to all the world, that (howsoever the fantastical crew may haply impute a great folly unto us for these our painful proceedings) yet notwithstanding (the premises duly considered) the wise will confess that we have very just cause to cry out with the blessed Apostle and say, 2. Cor. 11.1.2.3 Would to God you could suffer a little our foolishness: yea, and (indeed) do you suffer us. Because we are jealous over you all with a godly jealousy: endeavouring to prepare you for one husband, and to present you a pure virgin to Christ. Howbeit, we stand greatly in fear, lest, as the Serpent beguiled Eva through her subtlety, so your minds should be corrupt from the simplicity that is in Christ. Physiologus. This use (I assure you) is worthy of consideration: but proceed in the rest. Orthodoxus. Moreover, The 9 use. in that the holy exercise of prayer and fasting is so stoutly pretended to be a sole and only ordinary mean established by Christ, for the powerful expelling of devils without the help of any other beside: and that (the said means so observed) the spirits they shall and will undoublie depart from the party possessed. This serveth very fitly to discover unto us, another of Satan his cunning devices. Who when he cannot otherways wrest from out of our hands religious exercises, and other such sacred matters of God: namely, the word, Sacraments, invocation, prayer, & calling upon God, with the rest of that kind: will then very carefully bestir his stumps, not only very mischievously to misled men's minds and judgements (concerning those matters themselves) by bearing them earnestly in hand, that there is essentially inherent in every of them, such an unspeakable operation, virtue or power, as of it self is able (ex opere operato) to effect many marvels: but he will labour withal (if possibly he may) to miscarry even the holiest & wisest men in their ordinary practice of any the aforenamed exercises and matters of God. So as (even in the very use of the forenamed matters) he will cause them very grossly to sin: in having (without any warrant at all from the word) an idle conceit, that even those very things themselves (by some essential inherent virtue they wot not well what) are able forthwith very fully to effect, whatsoever their fantastical conceit shall fondly affect or desire. And hereof it is, that the superstitious sort are so superstitiously carried away with an idle persuasion, that the five first verses of S. john's Gospel (being written in virgin parchment, and fastened privily about the patient's neck) is not only a singular medicine for the falling sickness, but a notable preservative also against the power of infernal spirits. This makes them believe that the sixteenth verse of the fiftieth Psalm, being (by the Exorcist himself very solemnly pronounced over an hollow kney, having in it the names of the parties suspected) will undoubtedly discover the suspected thief. This bears them in hand, that the devil may (by no means) endure to have the sixth petition of the Lords prayer pronounced within his hearing: D. 2. Narration, in the history of W. summers, pag. 16. and that therefore it was why summers (for his heart) could not possibly pronounce the same. Yea, this persuades them forsooth, that some texts of Scripture do only but serve to discover the devil; D. Detection, pag. 100 and some others again, to drive him very forcibly forth from the parties possessed. And that therefore it is, that the Exorcists both can and do also (as they say themselves) so fitly frame the very words of their mouths, D. 2. Narration, in the history of W. summers, pag. 17.18. as best may serve to their present intended purpose: yea, and that in the dispossessing of summers, and at the only hearing of these words (namely, the spirit he cried aloud, and rend him sore, and came out from the child, and left him for dead) the devil he not only roared exceedingly, D. 1. Narration, fol. 8. pag. 2. D. 2. Narration, in the history of W. summers, pag. 20. but (which more is) even summers also himself, he was forthwith enforced perforce, very lively to act those self-same several matters, as they were then presently pronounced by Master Darel himself. As if forsooth there had been secretly enclosed within the very frame of the Exorcists words: such a magical force or enchantment, as tended directly (by the only pronountiation thereof) to the powerful afflicting, and fearful tormenting of devils. Hence also it is, that the gross headed papists do so grossly imagine a magical force, in hoc est corpus meum: for the present transubstantiating of bread and wine, into the very natural Body and Blood of Christ. Hence it is, that their Idolatrous mass is made a sacrifice propitiatory for quick and dead: and that therefore they have their several masses for several matters. That the daily rehearsal of their Lady's Psalter: doth purchase to themselves the remission of sins. That the continual saying of S. Bridgets Beads, commonly called their fifteen Oozes: will (for fifteen days before) very directly demonstrate unto them, the very day and hour of their death. That the only pattering over of five pater nosters, with fifteen avies, and three creeds: is a penance satisfactory for all their former faults. Briefly from hence also it is, that the Exorcists of every condition do make sole prayer and fasting (ex opere operato) their only effectual means for the powerful expelling of devils: D. Doctrine. yea, and that M. Darel also himself, doth so confidently avouch the same to be the only means, for the speedy removing of any judgement of God whatsoever. And that the holy exercise of prayer and fasting is made an ordinary medicine for every malady: and the only salve for every sore. Whereby it cometh to pass that the most men (neglecting all other means else for their good) do grievously sin in tempting the Lord: and (which more is) do superstitiously profane the holy exercise of prayer and fasting. And (which is to be respected the most of all) they do thereby very strongly confirm the wizards of the world in their wicked opinions, concerning the supposed force of those their filthy sorceries and magical enchantments: bearing the the world in hand, that (by the only means of their filthy charms, their frame of words, their superstitious invocations, and other their unlawful orisons) they are able (without any more ado) to amend whatsoever is amiss in man or beast. And hereof it is, that the ignorant sort (beholding a man affected but only with melancholy) are so strongly conceited: that it is no physical means, but only the good words and prayers of learned men that must restore them again to their perfect health. Lycanthropus. The truth of this use, I myself have proved long since in my proper experience: but proceed I beseech you. Orthodoxus. The 10. use. Again, this Doctrine of ours (so notably discovering the profanation of prayer and fasting, by Exorcists, by Divel-drivers by Sorcerers, and such like superstitious persons) it doth notably lay open the inveterate malice of Satan, against any the public meetings of the people of God. Who when (by the Magistrates special appointment) they have just occasion to assemble together at their sacred meetings, to make known, and to further thereby their humiliation and hearty repentance, in an hoped assurance of their reconciliation with God, by an holy observation of the public exercises appointed thereto, are very sure to be dangerously assaulted therein, by the circumventing sleights of the Devil. Who will very earnestly endeavour to deface and obscure the forenamed exercises, by stirring up such persons for the performance thereof, as know not how to undergo them aright, or which else do but grossly abuse them to unnecessary and vainly conceited purposes, yea even unto such as they were never ordained for. D. Doctrine. Namely, to drive forth Devils, ex opere operato: and to be the sole and only means (without any other beside) for the timely removing of any the heavy judgements of God, of what kind soever. Yea, and this their pretended effectual power for the powerful expelling of Devils, they ascribe not (forsooth) to the more material part of that the appointed worship of God (namely to their fervent prayers) which were more tolerable by many degrees: D. Doctrine. but they impute it rather to the very meanest among all the rest, I mean to their abstinence from meats and drinks, which is but a bodily exercise, and such also as profits very little or nothing at all. Notwithstanding, these silly poor souls, or rather these strongly seduced sots, they speak and esteem of such superstitious fastings, as of a superexcellent and the most powerful means of all other, to work many wonders withal. Yea, and so this be (in every point) performed according to the just compass of their idle conceit, Isa. 58.3. though the parties themselves have only but a bare historical faith, law. 2.19. which the very Devils are endued withal: yet their said exercises they are undoubtedly of force (as themselves very fond imagine) not only to remove any temporary judgement, how heavy soever, but also to obtain any temporal blessing at the hands of God. And whereunto tends this paltry stuff (I beseech you) but only to bring the holy things of our God into public reproach among the irreligious Atheists and godless crew; who (when they shall see them practised but only as cloaks to cover men's paltry pretences, and to nuzzle up the world in their hypocritical practices) will presently grow into scorning thereof. Yea, and (which more is) seeing these cunning seducers do so stoutly bear men in hand, that even those very outward worshippings (albeit they proceed but from a bare historical faith) will work such strange and wonderful things: what a dangerous blow do they offer unto all the sound reprehensions of the Prophets, Apostles, and all other the servants of God, who used evermore very sharply to check the people of God, for their only relying on, and for resting themselves too much upon those their external exercises, when (in the mean time) they neglected a true saving faith, with all other the unfeigned fruits of repentance. Moreover, this their idle conceit concerning the falsely supposed efficacy of sole prayer and fasting for the powerful expelling of Devils, what doth it else (I beseech you) but joy the very hearts, and open the cavilling mouths of all those our justiciaries and cunning Recusants, who remembering very well that (in all our former preachings and writings) we have hitherto very mightily impugned, and flatly denied them the expected merits of those their voluntary worships, and of all other their own works of what nature soever: shall yet now (notwithstanding) behold us to challenge the same to ourselves, yea even unto the very meanest of all our exercises; and those also not performed by the holy directions of a sanctified knowledge, but by the only sudden fier-flash of a bare historical faith, without any warrant at all from the spirit of God. And thus much for the present concerning those several uses, which have a more special relation to Satan himself. Philologus. Very well: and what are those other (I pray you) which more respectively appertain unto men? Orthodoxus. They are summarily such as respect men's several carriages, concerning those intricate and unwonted occurrents, which in these our former discourses are handled at large. And these uses also they do either generally appertain to all: or they are more particularly befitting some special persons. Pneumatomachus. Which do generally appertain to all? Orthodoxus. They are all those which do indefinitely belong to every condition of people, without any respect of their persons. And these uses also they are such as do generally concern either the several points propounded at large: or the parties whatsoever perusing those points. Lycanthropus. We approve of your order. Begin therefore (we pray you) with the orderly declaration of such special uses, as have special relation to any the several points propounded. Orthodoxus. Content. First therefore in that we have showed at large, how the unsearchable power of God (concerning especially the promised seed) was not only (in his eternal counsel) very certainly established before all beginnings of time: but (which more is) the same also was correspondentlie promised, and performed in time, according to the predeterminate purpose of the eternal God. Surely the deliberate and serious consideration hereof, doth minister unto us a singular meditation, or rather a notable document concerning the stability, and perpetuity of any the sacred mysteries propounded unto us at large, in the sacred Scriptures. Wherein (for the better confirmation of our faith in any other the eternal Decrees of God, propounded unto us in his unchangeable word) we have deeply to consider and mark, what an immutable Coherence, method or order, the Lord hath observed from time to time: 1. Pet. 1. 10.11.1● not only in causing to be, but also in bringing to pass (yea, even in the fittest seasons of all) his own unchangeable purposes, his hidden Decrees and Counsels, his admirable operations, and wonderful actions, how impossible soever in nature; yea, though never so absurd or obscure in human reason. As for example, the Lord having (in his eternal Counsel) purposed before all times the manifestation of his glory by the work of his hands, Psalm. 19.3. Prou. 16.4. did (in his own appointed time) correspondently accomplish the same, Gen. 3.3. 2. Cor. 4.6. Gen. 1.1. Wisd. 11.14. Gen. 1.2. Wisd. 11.17. by bringing light out of darkness, by causing something of nothing, and by producing of order, from out of palpable confusion: and all this, by the methodical and orderly creation of things in heaven and in earth. The which work of creation (being in his own eternal purpose before all times) was in time (you see) very effectually performed. So likewise, Rom. 8. ●0. Ephes. 1.9.10. the Lord having purposed (from before all eternities) to call out from the kingdom of confusion and darkness, such ● selected people (for the further manisfestation of his glory on earth) as should in a more special manner profess his holy religion: this said purpose (being in his eternal Counsel determined before all times) was in due time accomplished, Gen. 12.1. Act. 7.3. Gen. 1●. ●. Rom. 4.28. Gen. 12.2.3. and 17 4.5. and 22.18. by calling forth Abraham from his own Country and kindred, and by raising (from out of his withered Loins) such an unspeakable seed, as should surmount in number the Stars of heaven, promising them certainly the appointed Saviour, and performing the said promise to them in due time. Again, Gen. 15.13. Act. 7.6. the Lord having eternally decreed, not only to deliver his said Church from the fiery furnace of Egypt, but also to plant the same in the promised Canaan: this his said purpose (being before all beginning of time) was correspondently accomplished four hundred years after: Gen. 15.13.16. Exod. 12.40. Act. 7.6. Gal. 3.17. in that he caused the said Land to cast out the Amorites, and planted therein his own inheritance. So likewise the Lord having (from before all eternities) determined with himself, to deliver the children of Israel from that Egyptian bondage, by the mediation and ministery of Moses; he observed the self-same order also therein. For this his said purpose being in himself from before all beginnings of time: was correspondentlie accomplished at his own appointed time. 〈◊〉. 15.14.16. Act. 7.35. Exod. 2.11. Act. 7.23. And therefore (accordingly as he had promised before unto Abraham) he sent Moses his servant to accomplish the work. Both by putting into his mind (when he was forty years old) to visit his brethren: and by confirming him also in that honourable calling forty years after; Exod. 3.1.2. Act. 7.30. partly, by an admirable order of appearing unto him, and partly also by a miraculous manner of working by him. Thus then (you see) their said deliverance (being determined with God before all times) it was accordingly promised and performed in time. And as before the Law written from the very first creation, the Lord observed this method & order in the orderly manifestation of any his unchangeable ordinances: so surely, both at, Mal. 3.6. jam. 1.17. and after the giving of the Law, there was in him no shadow of change concerning that self-same unchangeable course. For First, (having determined with himself (before all beginnings of time) to establish the Moral Law, as a perpetual rule of perfect obedience) not only he did (in very fit time) make promise thereof to his people: Gen. 15.16. Act 7.7. Exod. 12.40. Act. 7.38. Gal. 3.17. but (which more is) after the full expiration of four hundred and thirty years: (I mean, at the very appointed season itself) he did correspondently accomplish the same. Neither hath the Lord observed such an orderly method of working only before, Mal. 3.6. jam. 1.17. and at the giving of the Law: but ever since then, he hath been altogether one and the same in the orderly accomplishment of all his actions, as may plainly appear in his orderly establishing and subverting of the several monarch, how mighty soever: in the seventy years captivity of Israel his people: in the birth and death of his only Son: in the universal establishment of his glorious Gospel: in jerusalem's final destruction: in rejecting his own people the jews, and in bringing the Gentiles into their rooms. And as in all these the precedent operations and actions: so likewise in the powerful dispossessing of Satan, and in the final determination of that his tyrannical power of actual possession, the Lord hath carefully observed (not only in purposing, but also in promising and performing) the self-same order accordingly. For as the Lord before all beginnings of time, did purposely determine such a temporary judgement, as a peculiar demonstration of the Deity of his only Son, and promised withal, the admirable conquering of the self-same judgement in that promised seed, which was actually to bruise the Serpent's head: so hath his said Son correspondently accomplished the same, Heb. 2.14. by his death and resurrection, destroying through death, him that had power over death, that is to say, the Devil. Col. 2.15. Yea, he hath spoiled Principalities and Powers, made such a show of them openly, and so triumphed over them all in his Cross: as we may boldly assure ourselves of the final accomplishment of that which our Saviour affirmeth saying. Now is the judgement of this world, now is the Prince of this world cast out, that is, his power of actual possession is fully and finally determined. According to that his authentical message (else wher●) unto Herode saying: Luk. 13. 3● Behold, I cast out Devils to day and tomorrow, and the third day I shall be perfected, or the third day, I will make an end of that business. The premises therefore considered, there is no more reason to doubt of the final determination of this one, then of any other the eternal Decrees of God whatsoever. For, seeing the Lord not only purposed the final determination of Satan his power of actual possession from before all beginnings of time, Gen. 3.15. but also very solemnly promised, and most powerfully effected the same in that promised seed which was actually to bruise the Serpent's head: who seeth not even one and the self-same method, and order herein observed, as in all other the forenamed purposes and determinations of our eternal God. And therefore, there is no more reason to deny the final determination of this one, then of any other the like purposed operations of God: unless we do purposely intend to bring present confusion upon the orderly actions of that only wise agent, Dan. 5.25.26. etc. Wisd. 11.17. who accomplisheth and ordereth all things in measure, in number, and weight. Physiologus. Very true as you say. And therefore let those men beware, who so constantly avouch the continuance of actual possession now in these later days of the world. But proceed in the rest. Orthodoxus. Again, this doctrine of ours (deciphering so plainly unto us all those the deceivable notions whatsoever, which more peculiarly appertain to this newfound trade of Divillitie, with the several points thereof) it ministereth unto us a notable meditation, or rather a watchful consideration concerning the very proper foundation of all those the common received opinions, fantasies, dreams or idle conceits, which run all the world over, about the Devils their essential assuming and transforming of bodies: their pretended apparitions in this or that essential form: their absolute power for creating of substances: their essential possessions; their supernatural operations, with sundry other such idle conceits. These their strange imaginations concerning Spirits and Devils (if we rightly consider the same) they arise not from any the infallible truths of the Lord, revealed unto us in the sacred scriptures; for than we might and ought boldly to embrace them for truths, how absurd soever in human reason: but they do rather proceed from the only imagination of man's idle brain. Who having their cogitations darkened through the ignorance that is naturally in them, Rom. 1.21. Ephes. 4.18. cannot possibly be made to discern aright of any such intricate matters. Ephes. 2.2. Yea, and they spring partly also from the corrupt customs of the world. Isa. 29.13.14. etc. Matth. 15.5.6. For men receiving such untruths from hand to hand (as it were an inveterate lie by an ancient tradition) do carelessly transfer the same from themselves to their own posterity, and the ages to come. And thus forsooth, an old doting custom having carelessly begotten many gross and erroneous opinions concerning Spirits and Devils, the world (at this present) is so universally besotted bewitched, Isa. 44.20. etc. and possessed with these palpable fooleries, as they had rather to hold a manifest lie in their very right hand, then be brought from their former most fond conceits, and corrupt customs, 2. Tim. 2.25.26 2. Tim. 3.5. to an undoubted knowledge of the truth itself. For howsoever they may haply pretend herein the holy Religion and fear of the Lord, they fear him not in deed and in truth, 2. King. 17.33.34. but do serve him only after the manner of former nations: yea, even unto this day they deal in these points, according to the old accustomed manner, and not after the ordinances, customs, laws, and commandments which the Lord commanded the children of jacob. Isa. 8.20. They run not (for a true understanding of these mystical matters) to the law and the testimony, neither speak they at all according to this truth: Rom. 1.21.22. Ephes. 2.2. but every man speaketh herein according to the blind imagination of his own ●oolish heart, and after the corrupt customs of the world itself, because there is in them no light of truth concerning these matters. And thus much in effect for those special uses which have a more special relation to any the several points propounded. Lycanthropus. Very well. Proceed now (I pray you) unto those other uses which more specially concern the parties themselves, perusing those several points. Orthodoxus. With very good will. Wherein especially we have to consider, that seeing the matters we handle at large concerning these several points, are every of them (as you have heard) the infallible truths of the Lord, and the same also most sound confirmed by the very sway of sound reason, by the testimony of fathers, and by the undoubted authority of the sacred Scriptures, notwithstanding (any thing hitherto written or said to the contrary) this Doctrine therefore of ours it ministereth a most christian admodition to all (especially the fauourits of this newfound divillitie) to beware how they do over-rashlie judge or condemn any (how contemptible soever in their overweening conceits) for Atheists, revolters, formalists and irreligious persons, who either oppose themselves against, or (at least) do not favour such fantastical fooleries and fond conceits, as are lately broached abroad concerning these matters in question. Let men therefore beware how they do over-rashly judge, or condemn their brethren for these things, least haply they be thought to oppose themselves not only against evident reason, Act. 5.35.39. and 7.51. 2. Tim. 3.8. and the approved testimony of ancient Fathers, but also against the infallible truths of the sacred scriptures. Besides that, let them further consider, that they cannot so rashly speak evil of, jam. 4 11.12. and condemn their brethren in these points: but necessarily they must speak evil of the law, and condemn the law, Rom. 14 4.13. and so make themselves no observers, but judges over the law, forgetting that there is but one lawgiver and judge, who alone is able to save and destroy. Yea, and so much the rather should wise men be willingly admonished to beware of every such rash and inconsiderate censuring of others: Matth. 15.18.19 1. Cor. 4.4.5. by how much they may easily perceive not only their corrupt inclination very prone thereto, but also the several effects thereof to be very filthy and dangerous. That their corrupt inclination is very prone to such an unchristian course, it is not to be doubted for these following reasons. joh. 8.44. jam. 3.15. ●6. First, Satan himself (being carried an end with an inveterate rage against human societies) he endeavoureth nothing more earnestly, then to make divisions in the Church of Christ, job. 1.9.10. and 2.4.5. Revel. 12.10. and to cause among Christians such an unchristian censuring of one another: that (by such their inconsiderate courses) he might make them more conformable to his own cursed nature, in accusing and condemning their brethren. secondly, the corruption of their own heart (which naturally lusteth after evil things) doth naturally affect the godless gracing of themselves, jam 4.1. by their ungodly disgrace of others. 1. Cor. 1.10. Phil. 2.2.3.4. thirdly, a proud and vainglorious conceit concerning their proper supposed excellency, in comparison of all other besides themselves: doth easily draw them unto such an unchristian course. lastly, their inveterate malice and envy against other men's gifts, Num. 11 28.29 Mark. 9.38. Luk. 9.49. 2. Cor. 10.11.12. 3. joh. 10. doth breed in them an inexorable disdain, that any other but their own twinkling stars, should so much as peep forth at all, within the circumference of their proudly usurped element. Neither only the proneness of this their corrupt inclination, but (which more is) the filthy and most dangerous effects which will undoubtedly follow thereof, should forcibly dissuade their minds from such an uncharitable censuring of others. Matth. 7.4.5. Rom. 2.2. 2. Tim. 3.5. jam. 1.26.27. For first, pretending an holy zeal of religion, and yet determining to too rashly of others for but opposing themselves to any their preposterous & idle conceits: what other thing else do they effect thereby, but an apparent discovery of their own cloaked hypocrisy? Rom. 14 4.10. Ephes. 4.31. Besides that, they do thereby also, very uncharitably provoke their poor brethren to anger against their persons: and so procure them to sin. thirdly, they do (by those their inconsiderate courses) very apparently discover to all the world, that they are (in effect) no better then beastly incarnate devils: job. 1.9. and 2.5. Revel. 12.10. thus rashly to accuse and condemn their poor brethren, for but only opposing themselves to any their senseless opinions. lastly, Leuit. 24.20. Deut. 19 19 Matth. 5.38. by those their uncharitable censurings of others, they do (in the just judgement of God) very justly procure to themselves the law of like. For what one good thing can they possibly purchase thereby to themselves: or what other event doth follow thereof, Matth. 7.1.2. Luk. 6.37.38. Rom. 2.1.2.3. but a very just occasion for others, to render and repay them their measure running over, pressed down, and shaken together? The premises therefore duly examined, and consideratlie weighed with the even balance of an holy discretion: we doubt not but that this admonition of ours being given to the wise, Prou. 9.9. will make them more wise, and very warily to consider how they inconsiderately rush upon any those uncharitable censurings of others, 1. Cor. 4.5. Heb. 4.13. or judge rashly of any man before the time: until the Lord come who will lighten things that are hid in darkness, and make manifest the counsels of every man's heart, that so every one may have his due praise, or dispraise from God. In the mean time therefore this one use of ours may fitly serve as a watchword for wise men, to make them beware how they do either approve or disprove of any the published labours of other, in an only regard of the author himself: 1. Cor. 3.3.4. which argueth in every of them very gross and carnal affections. Yea, and it may in like manner very fully suffice to make them much more considerate how they do entertain (hand over head) the faith of our Lord jesus Christ with respect of persons: jam. 2.1. which is undoubtedly a very preposterous kind of profession. Briefly, it adviseth better and worse to take diligent heed, that (in their proving of spirits, and trying of all things) they do only hold that which is good, 1. joh. 4.1. 1. Thes. 5. 21.2● and very conscionably abstain from all appearance of evil. Lycanthropus. Surely sir (if a word be enough for a wise man) this one use may fully suffice to admonish so many, as are not over wilfully wed to the unruly sway of their corrupt inclination: but proceed in the rest. Orthodoxus. Again, in that the resplendent beams of this plain truth which we teach so lively, and so notably layeth open to all the world the palpable and foggy clouds of that their newfound trade of Divillitie, which hitherto have so dangerously dazzled the judgements of men, together with all and every the appurtenances appertaining thereto: who seeth not now how fitly and how forcibly the same admonisheth all men of every condition, Act. 8.9. Gal. 3.1. to cease forthwith, and to take up themselves in time, from being any further bewitched (as in former seasons) with such babbling fooleries, as are broached abroad in those their undutiful Pamphlets, and from being carried about any more, Eph. 4.14. jam. 1.6. like children, by any those vain & windy blasts, which (like to untimely births) are so vainly vented forth from their proud and insolent puffs. Namely, the Devils their supposed absolute power to work what they lust: Psal. 12.3.4. Psal. 144.8 Pro. 3.8. their pretended essential possessions: their imagined assume and transformings of what bodies they please at their pleasure: their falsely conceited faculty for the creating of substances: their dreamt dispossessions, by an established ordinary means of prayer and fasting, as by themselves is fond imagined, with sundry such other supposals beside. Isa. 9.15. & 28. ●5. All these their unwritten verities, or rather their unwarranted trifling toys, as they have been hitherto received (hand over head) among the irreligious and profane of the world, with no l●sse admiration forsooth, then if they had been the Alcoranean Oracles of Mahomet himself: so are they (alas) at this present, to too readily entertained with many (of no small account in the Church) as the infallible truths of the eternal God. Isa. 5.20. Howbeit, the same (being once equally weighed and wisely examined, according to the very touchstone of truth: they will (notwithstanding any the supposed sway of their books) appear to be no better in effect than old wives fables; then the legerdemains of cunning Impostors; and the cozening sleights of some Popish priests, as hath been proved at large. The premises therefore considered, let the authors or favourers of those published Pamphlets, endeavour what they possibly may, to support and uphold those fond conceited fooleries, in their former account with the people of God: they will (notwithstanding) very shortly vanish away like snow in the Sun, & be deemed no better in effect, then Hobgobling, Bugboys, Night-sprites, or Fairies, to make the young children afraid with their supposed shadows, while the aged ones in Christ do take their comfortable rest, in an assured confidence, concerning the overruling power and providence of jehovah himself. And thus much in effect for those several uses which do generally appertain to all men. Pneumatomachus. They are all singular uses no doubt. But proceed now (I beseech you) to the putting down also of such as are more particularly befitting some special persons. Orthodoxus. With very good will. Wherein we have first to consider, that the several uses more particularly befitting some special persons, they are summarily of two sorts. Namely, either such only as concern the affectors of that newfound Divillitie: or else such also as respect the mislikers thereof. Lycanthropus. What are those uses (I pray you) which more specially concern the affectors thereof? Orthodoxus. They are summarily such as do purposely tend to the timely informing, either of the authors themselves, or of any their fauourits. Philologus. Declare first (I pray you) those several uses, which more particularly respect the authors themselves. Orthodoxus. Content. Wherein we have first to consider, that for so much as all those the former conceits, which Exorcists hath broached abroad, concerning these matters in question, are every of them undoubtedly such, as (notwithstanding any his glorious pretences) do not only not bring any one benefit to the Church in general, or to any the particular members thereof: but do rather tend covertly to the timely support of his own private purposes, without having relation to public good; nay rather to the untimely procuring of many public and private mischiefs. The consideration hereof may serve to discover those secret plots and underhand practices, which our miraclemongers (of what condition soever) do mutually observe among themselves with one harmonical consent and course. For they all (in the very first progress of any their plotted proceedings) do primarily propound to themselves such purposed projects, as they (notwithstanding any their outward jolly pretences) do cunningly prosecute, and eftsoons accomplish, by the secret means of many their underhand practices, and juggling sleights of legerdemain: yea and this also with such a sly and nimble conveyance, as a man would hardly imagine, that not any other but May-butter itself could possibly melt in their mouths. 1. Tim. 6.5. jud. 16. For these cunning practitioners, as they have evermore had an insatiable thirst to the filthy pleasures and pelf of the world, as to the only true objects of their hearts desire, and the very purposed projects which they principally propound to themselves in any their underhand practices, though they falsely make show of a quite contrary end, in all outward appearance: so have they their sundry devices to further their said enterprise, and to accomplish effectually that their primary pretended purpose, wherein also they are resolutely bend, notwithstanding any crossing occurrents; although yet with as little suspicion as they possibly may. And therefore in the very first progress of those their proceedings, they solemnly pretend the glory of God, the gracing of sundry his sacred ordinances, and the singular great good of his Church. Namely, either an approbation of the real presence of Christ in their Mass, or a confirmation of public fasts in those their solemn meetings: or a perpetual establishment of the worship of Saints, of Purgatory, of Masses, of Trentals, of Dirges, of praying for the dead, of plodding on Pilgrimage, with ten thousand such other devices. Howbeit (notwithstanding these wonderful stirs) if we more providently respect the full period of those their proceedings, we may plainly perceive that their primary propounded pleasures and profits (which they hourly expect as an ordinary interest, 1. Tim. 3.3. and 6.5. Tit. 1.7. Jude 16. 1. Pet. 5.2. successively arising from such coloured courses) they are that quickening spirit which only affordeth life and motion to those their intended actions: yea, and that only preexisting efficient which gives an essential form to all their purposes, job. 15.31. Psalm. 7.14. Isa. 59.4. and without which their underhand practices would become an untimely birth, would quickly vanish away of themselves, and forthwith come unto nothing. Neither only these their lewd plots and practices are apparently laid open: but the fearful effects also of such counterfeit pranks, they are (by the consideration hereof) very plainly discovered. For who seeth not how opposite the same is to the eternal purpose of God concerning the actual bruising of the Serpent's head: how derogatorious to the supereminent dignity and power of Christ, Gen. 3.15. joh. 12.31. for the final determination of Satan his power of possession: how injurious unto the certain established truth of the Gospel, Mar. 16.20. Heb. 2.4. Psal. 122.6. Gal. 5 4. in that it reviveth the miraculous confirmation thereof afresh: how hurtful to the Church of Christ, by breeding therein such unnecessary and fruitless garboils: how grievous to the godly, in procuring such an horrible profanation of prayer and fasting, Exod. 20.7. Matth. 6.7. under an holy pretence of doing great good to the Church: how scandalous to the weak, in making them doubt whether the Gospel be yet fully confirmed by miracles: Mar. 16.20. Heb. 2.4. how offensive to Athei●●s, in causing them to scorn the holy things of God, so oddly profaned: how grateful an enterprise to Antichrist, Isa. 52.5. Ezech 36.20. Rom. 2.24 Matth. 24.24 2. Thes. 2.9 Psal. 4.2. joh. 15.31. Psal. 7.14. Isa. 59.4. in that it puts upon the true spouse of Christ the proper badge of his whorish strumpet: how dangerous to all men, by drawing them thereby into many idle conceits, and needless troubles: and lastly, how acceptable a service it is to the Devil and his Angels, in that it erecteth and holdeth up their kingdom afresh, by bearing the world in hand, that Spirits and Devils have such an essential inherency in the bodies of men, as cannot be helped without fasting and prayer, when there is no such matter at all; but only the bare imaginations of idle brains, and the deluding devices of such cunning Impostors, as account worldly gain the greatest godliness, and thereunto also do hourly apply all their purposed plots and predetermined practices, as experience in every age of the world hath made it apparently evident. Lycanthropus. This use (I assure you) it serveth for singular purposes: but proceed in the rest I beseech you. Orthodoxus. Moreover, it being (by these our precedent discourses) apparently made known to all the world, that the very Authors themselves of any such underhand practices, have (in every age) been fearfully disgraced by the all seeing God: sharply censured by godly Superiors: greatly disliked of all the Religious: perpetually impugned by the most judicial sort: miserably scorned among the secure and godless Atheists: yea, and even generally condemned of one and other: this should sufficiently inform the late sprung plotters, and daily devisers of every such new found senseless Divillitie, concerning the undoubted vanity of every such vain invention: yea, and it should make them withal to be mightily amazed, Act. 20.41. & 13.10.11. 2. Tim. 3.8.9.13 and to tremble exceedingly at the unsearchable judgements of God, concerning such subtle Impostors, as seek to seduce the world by any their underhand shifts. Who, notwithstanding they be never so outwardly holy in those their plotted pretences: yet, when they shall once but dare to enterprise the unorderly managing of any such sly and cunning conveyances without an authentical warrant from the word of the Lord: Exod. 8.19. Act. 8.11.12. and 13.10.11. 2. Tim. 3.9. they do thereby not only procure the mighty jehovah to bring their Legerdemaines to light, but (which more is) they do also (to any one of sound judgement) so evidently bewray their palpable folly, and so apparently lay open their own weakness, concerning the necessary support of their languishing cause, as even the very best affected towards their proceedings (being especially judicial persons, & such also as are not too much overcome, and too preposterously carried with partial conceits) may easily be led, to think that the very Authors themselves do but struggle against their enlightened judgements; not unlike unto those, who (making shipwreck of conscience) have fearfully forsaken their former sincerity, and soundness of faith. And this in effect, for those several uses, which more particularly respect the Authors themselves. Pneumatomachus. Very well. But proceed now (I pray you) to those other uses, which more specially concern their underhand fauourits. Orthodoxus. With all my heart. Wherein we have first to consider, that seeing (howsoever the cunning Impostors of every age have, like jannes' and jambres, even openly encountered with the sound ministery of Moses) their deceivable signs and lying wonders could never possibly stand against the inevitable force of the word, but (like to the Egyptian sorcerers rods) have been evermore devoured by Aaron his rod: this therefore may fitly serve to admonish to the full, our underhand fauourits of every such new-found Divillitie, that (now at length) they beware how they do hereafter receive the holy word of the Lord, jam. 2.1. in an only respect of persons, which is the ordinary usage of carnal professors. Lest, as Simon Magus, a long time Sam●ria●ith ●ith his seducing sorceries: 1. Cor. 3.4. Act. 8.9.10. so their minds alas, should (by some serpentine subtlety) be drawn at unwares from that holy simplicity which is in Christ. 2. Cor. 11.3 Yea, and this should admonish them further, that in these and all other like intricate causes, they receive not (hand over head) whatsoever is disorderly printed or underhand broached by those, whom they partially favour with a personal respect: but that they would rather have speedy recourse to the Law and the testimonies, and search there (with the good men of Berrea) whether they do proportionably speak or write according to the infallible truth thereof, Isa. 8.20. Act. 17.11. which they will undoubtedly do if there be in them any true light at all. Because (being otherwise, either too partial towards those whom they fond affect, or too prejudicate at least towards such, as sound impugn their proceedings) they should show themselves to have no love of the truth, for the only truth's sake: and therefore no marvel though they be purposely subjecteth to strong illusions, 2. Thes. 2.10.11.12. and even desperately given over to entertain untruths, falsehoods, and lies, to their further perverting, and the fearful hazarding of their hoped salvation. Philologus. The Lord grant, that this use may become no less profitable, than we see it expedient for every condition of people: but proceed in the rest. Orthodoxus. Moreover, sith the fearful inconveniences ensuing such Legerdemaines, are diversly dangerous concerning the glory of God, and the good estate of his Church here on earth: this therefore should thoroughly advise the underhand fauourits of any such new-found Divillitie, to beware how (either by company, conference, continuance, or any their underhand maintenance) they do covertly uphold such cunning Impostors in any their counterfeit courses more especially concerning those idle conceits which have so undutifully, and so disorderedly been broached abroad by their Books. Lest they be otherwise very justly adjudged to justle against the glory of God: to undermine the supereminent dignity of jesus Christ: to enlarge that temporary power of the Devil, which Christ hath long since restrained for ever: to weaken the certainty of faith, respecting especially those particular promises, which the Almighty hath made concerning our full deliverance in jesus Christ: yea and (which more is) to countenance a confused disorder, against her majesties established Laws and orders. And this in effect, for those several uses which only concern the inconsiderate affectors of this new-found Divillitie. Lycanthropus. Proceed now I beseech you to some such several uses, as may more especially respect the mislikers thereof. Orthodoxus. With very good will. Wherein also we have to consider that all those the following uses, they are here to be put down in a double respect. Namely in an especial respect of public or private persons. Lycanthropus. A very plain order: and therefore I pray you proceed first to the timely unfolding of those sundry uses, which more especially concern the public persons. Orthodoxus. Content. Wherein especially you have to consider, that the several uses respecting public persons, they are such as have a more special relation to their public places and callings. And these public persons are also twofold, namely, either the civil magistrates, or the ecclesiastical ministers. Philologus. Unfold those uses first I beseech you, which more especially concern the civil magistrates. Orthodoxus. With very good will. Wherein we have first to consider, that seeing so many and such dangerous mischiefs do daily proceed from the underhand practices and legerdemains of cunning impostors, as in our several discourses hath been handled at large: this therefore may fitly serve for the further enlightening of all in authority: concerning especially their orderly esteeming and judgings about any the like occurrents, which may haply hereafter be brought into their open consistories, or before any their judicial thrones. And this moreover may give them accordingly some further inkling, 2. Tim. 2.5. how to proceed against the persons of any (how holy soever in show) that shall once but dare to maintain such idle conceits to the high dishonour of God, and the daily encumbrance of Christ's Church. Yea, and (which more is) we doubt not at all but that these poor labours of ours (how loathsome soever in the eyes of the scornful) they daily do, and will undoubtedly take so much more deep impression in the honourable hearts of all holy superiors: by how much they may now plainly perceive in experience, that (partly for want of looking into with the soundest judgement, and partly also for not proceeding against such gross malefactors, with some sharper censure accordingly) such strange and unwonted occurrents do eftsoons become very intricate, obscure and doubtful, and procure withal many perilous and incurable conceits among the simpler sort. Pneumatomachus. A very excellent use: but proceed in the rest. Orthodoxus. Again, in that the outrageous flames of this wildfire, which at the very first beginning of all so universally and so fearfully overspread itself, are now so quietly calmed by the cooling streams of justice, so forcibly suppressing the same: this tendeth very notably (you see) to the singular commendation of those our superiors, who so timely took notice of, so seriously inquired into, so judicially proceeded against, and with such holy perseverance persisted constantly in the necessary restraint, and timely stoppage of all those outrageous courses, which the busy headed broachers of such idle conceits, were so undutifullie entered into, by the only instigation of their own itching humour, without either due regard to the glory of God, or any respect of the Churches good. Yea, and (which more is) the magistrates singular care is so much the more highly commended, by how much an urgent necessity (in this erroneous and reeling age of the world) required the same at their hands. Wherein every odd companion doth boldly take liberty to fancy whatsoever him liketh; penneth and printeth whatsoever he pleaseth; and broacheth and buyeth whatsoever his itching humour affecteth: though never so opposite to our holy established religion, never so contrary to her majesties lawful proceedings, never so absurd and unsound in itself, or never so dangerously intendeth the Church's hurt: judg. 17.6. yea, & all this, as though there were no king at all in Israel, Besides all this, the magistrates their deserved commendation (concerning the timely supprssing of these untimely occurrents) doth break forth (like the Sun in his strength) more especially in this, that they also (respecting especially that special charge which Christ jesus by an holy adjuration imposeth upon them thus: Cant. 2.15. Take to us the foxes, the little foxes which destroy the vines; for our vines have small grapes, have (notwithstanding all human frailties) continued an invincible courage against so many strong means which were hourly used unto them, in the only behalf of the parties offending: yea, and that also by the often importunities of sundry solicitors of very good worth and place. Who every of them (from out of their approved love to good men, & good causes no doubt) were so earnest that way, as it is to be wondered that the Magistrates christian courage was not utterly quailed, Exod. 18.21. or something calmed at least. Which would undoubtedly have come to pass: had they not (with a single eye) respected their duties enjoined them in the word, the sundry examples of sundry good governors before them, and their singular care for the Church's peace. And this in effect, for those several uses, which more especially concern the civil magistrates. Lycanthropus. Declare now some such other uses I pray you, as may have a more special relation to the ecclesiastical ministers. Orthodoxus. With very good will. Wherein we have first to consider, that seeing there have been and shall be to the end of the world, some such cunning seducers and cogging companions, as not only will cry out, Matth. 24.24. lo here is Christ, lo there is Christ, but shall moreover be able to effect many lying signs and wonders in all deceiveableness of unrighteousness, 2. Thes. 2.9.10. among such especially as receive not the love of the truth: this therefore very fitly giveth the check to those the pillars of truth in this secure and selfeliking age. Gal. 2.2. Who partly for fear of foregoing their good reputation among the preciser sort, as they commonly call them, partly in an only doubt of undergoing some displeasure with the higher powers, and partly for fear of endangering their proper estate in the smallest degree, can at no hand be drawn either by pen, or by preaching, or by public conference to confirm that infallible truth, which (in their hearts) they affirm concerning these unwonted occurrents. Yea, and (which more is) howsoever they pretend to be implicatively enfolded within that absolute number of wisdoms seven pillars; Pro. 9.1. yet may they at no hand be procured to support this necessary building of wisdom, so far forth especially as their proper titles import: but are otherways willing enough that some other besides themselves should bear the whole burden, and very well contented that any (so he have but a seeming show, though no showing substance at all) should pass smoothly away with his error, to the intolerable prejudice of the truth itself; the irrecoverable poisoning of many poor people; and the fearful hazarding of their own proper souls. Pneumatomachus. A use worthy of observation: but proceed in the rest. Orthodoxus. Moreover, in that so many gross and palpable absurdities do not only arise from this newfound Divillitie (as hath been declared at large) but which more is, do covertly trudge up and down from hand to hand, and are too carelessly entertained among the simpler sort, as necessary, fruitful, and most current conceits, to the intolerable scandalising of many, the high dishonour of God, the undoubted prejudice of that supereminent power of jesus Christ over Spirits and Devils, to the palpable obscuring of such special promises as more especially concern those special points, to the fearful profanation of prayer and fasting, to the dreadful endangering of the poor people of God, to the needle's confirmations of popish adjurations, Exorcizing, and conjurings of Spirits and Devils, to the daily propagation of atheism, epicurism, and irreligious opinions among the profaner sort. This therefore may something make known to the true Ministers of Christ, how necessarily it appertains to every of them in their several stations, 1. Tim. 4.24. 2 Tim 2.15.16 Tit. 1.13. Phil. 1.27. Tit. 1.9. to stir up the gifts that are graciously bestowed upon them, to take the Lords part in these holy truths, to fight together in one faith of the Gospel, to teach wholesome doctrine, and to stop the mouths of all the gainsayer how holy soever in any their outward pretences. Yea, and albeit they have heretofore too inconsiderately affected the persons of some in an only conceit of their inherent holiness, yet whensoever they shall hereafter perceive any to arise among themselves, Act. 20.30. which purposely speak perverse things to draw disciples after them; that then (laying aside all carnal respects) they be forthwith taken up with an holy consideration of their own proper places, their callings, their titles, the condition of the times, the gadding affections of people, this itching age of the world, 2. Pet. 5.2. the approaching day of the Lord, their conscionable care towards God, to his Church, to their own souls, and more especially to that people of the Lord which peculiarly dependeth upon them. And that also (in an only respect of these the precedent considerations) they do forthwith make apparently known to all the world their proper ability, their valour, and courage in defending the truth, and in convincing the adversaries thereof, of what condition soever. That by such a conscionable course they may truly declare themselves to be men sanctified and prepared for the service of the Lord, yea and such also as can do nothing against the truth, ●. Cor. 13.18. but for the truth: notwithstanding any the sinister persuasions of men, or the carnal respects of this bewitching world. And this in effect ●●r those several uses which more especially concern the public mislikers of this newfound Divillitie. Lycanthropus. Very well. Proceed now (I beseech you) to the timely unfolding of some such special uses, as have a more special relation to the private mislikers. Orthodoxus. With all my heart. Wherein we have first to consider, that seeing the ●ound truth of this doctrine we teach, Gen. 3.4. 2. Cor. 11.3. Matth. 24.24. 1. Tim. 6.5. Rom. 1.18. hath (in every age of the world) been so mightily undermined by Satan himself, and so dangerously darkened by such seducing companions, as (accounting glory or gain the greatest godliness) do endeavour to withhold the verity itself in unrighteousness, and to turn the manifest truth of God into a mystical lie. Rom. 8.25. This therefore, it tendeth very notably (you see) to the timely commendation and comfort of all such sound hearted Christians, as (notwithstanding these encountering occurrents) are not lightly carried about with every vain blast of deceivable doctrines, Eph. 4.24. jam. 1.8. from the sincerity and soundness of that sacred faith, which they firmly hold in jesus Christ: 1. Cor. 16. 1● but do rather very circumspectly watch, most courageously stand fast in the faith, to too valiantly quite themselves like valorous soldiers; are unconquerablie strong against principalities and powers, Eph. 6.12. 1. Pet. 5.8. against the worldly governors, even the princes of the darkness of this world, Phil. 1. 27.2● against spiritual wickednesses in the high place: yea and (which more is) do even fight together in one faith of the Gospel, not fearing the outrageous force of their adversaries how many or how mighty soever, which is undoubtedly unto their adversaries a token of perdition, but unto them a sign of salvation, and that also of God. Surely such their sound persisting in the purity of faith, as it argueth no small measure of grace: so doth it freely afford them a singular meditation of spiritual comfort, so oft as they (in the midst of this reeling and wavering world) be sound touched with the due consideration of that their settled constancy. For consider I beseech you and tell me directly, what persons they were that were freed from those the bewitching Enchantments, Exod. 7.11. ●. wherewith Pharaoh and the Egyptians were so grossly deluded: but only the true Israel of God? Again, who are they that do considerately foresee those seducing practices of such miraclemongers, Deut. 13.1.2 as give men a sign or a wonder to draw them from God: but they who do circumspectly respect the purpose of jehovah in sending such seducers among them, which is only to ●ound and to try their sincere and faithful cleaving to him with all their hearts? Again, 1. King. 22.2 22. who were they that discerned the lying spirit in the mouth of Baal his prophets: but those only seven thousand whom the Lord (in mercy) had elected to himself, and called to the sincere profession of his holy name? Again, Matth. 24. ● who are they that discover those the deceivable sounds and signs of such counterfeit Christ's as cry out and say, Lo here is Christ, Lo there is Christ: but only those saved ones, who (having received his cognizance) do hear only his voice, joh. 10.27. and follow him whether soever he goeth? Again, what were they that escaped the bewitching snares of Simon Magus, Act. 8.6. very pestilentlie termed the great power of God: but such only as gave an attentive regard to the preaching of Philip, and faithfully entertained his powerful miracles? Again, who had an immunity from those satanical enticements of Elymas the sorcerer, who mightily withstood the preaching of Paul, Act. 13. ●. and seducingly sought to turn Sergius Paulus away from the faith: but only those prudent deputies, and those provident people, Act. 13.7. who (conscionably conversing with Paul and Barnabas) do desire to be sound instructed in the word of God. Again, who are mercifully delivered from the deluding enchantments of such schismatical teachers, 1. Co●. 3.3.4. as draw men into factious courses: but they only that receive not the word with respect of persons? 2. Cor. 11 2. 2. Cor. 13.8. Again, who are they that are sincerely preserved and cheerfully presented chaste virgins to Christ: but such only as are not seduced with serpentine sleights, but can and do providently perceive the legerdemains of those coney-catching companions, who cunningly transform themselves as if they were the Apostles of Christ? Revel. 13.13.14 Phil. 4.3. Revel. 2.5. and 13.8. Again, who are they that are not spiritually entrapped with the deceivable signs and wonders, which the second Beast hath power to work upon earth: but such only as (being wise to number the name of the Beast) have their own names assuredly written in the book of life? Thus than these holy mislikers of this new found Divillitie (who account the faith of miracles to be but rash and uncertain) they plainly perceive (by all the premises) their happy condition in jesus Christ: Tertul. contra Ma●ion. lib. 3. and may assuredly comfort their souls in this their immovable constancy, notwithstanding the daily contemplation of such strange signs and wonders, Matth. 24.24 as (if it were possible) are able to deceive the very elect. Pewmatomachus. This sir (I assure you) is a comfortable use: but proceed in the rest I beseech you. Orthodoxus. Moreover, in that the holy mislikers of this new found trade of Divillitie, have found themselves (notwithstanding Satan his sundry sleights of legerdemain) to remain sincerely and immutably constant in their holy profession: surely the timely consideration of this so singular a mercy in jesus Christ, should stir up their hearts unto a dutiful thankfulness to God for the same: Yea, and it should make them to testify such special favour, both in labouring earnestly the hoped salvation of the rest of their brethren; jude. 22.23. by having a mutual compassion upon some, and other some again by saving with fear, in pulling them violently from out of the fire. That being by this means recovered, they may conscionably confess their holy conversion, and therewithal be brought not only to present all those their unprivileged books (concerning this curious craft) to the public Magistrate, Act. 19.18. ●● to be sacrificed forthwith in the fire: but also even jointly and courageously to encounter with Satan himself, or any his Serpentine ymps, for the speedy suppressing of all such seducing courses, as our miraclemongers do hourly imagine, Rom. 16. 17.1● and (with flattering speeches) do purposely plot to deceive the hearts of the simple. Briefly, let them undoubtedly assure themselves, that by such an happy conversion of these their poor seduced brethren, thus straggling aside from the way, jam. 5. 19.2● Revel. 2.24. they shall not only save a soul, and cover the multitude of sins: but (which more is) they may (in having this learning, and in knowing the deepness of Satan concerning these mystical matters) very assuredly expect (with patience) their happy coronation with Christ in the celestial throne. Revel. 3.21. And thus much in effect for the holy uses of this doctrine, whether they concern the Lord himself, or his creatures. Lycanthropus. These uses they are every way so pertinent, and so consonant to the substance of the doctrine itself, as none but the heady and obstinate (who having with a settled pertinacy even secretly and finally devoted themselves to their self-conceit) will any ways mislike or impugn the same. But what saith Exorcists unto them? Exorcists. I neither could, nor would willingly be opposite to them, especially if the Doctrine itself, from whence they are drawn, were so currently sound, as Master Orthodoxus and the rest would bear me in hand. Howbeit (notwithstanding any thing hitherto heard) I am, and must still be in the self same opinion I was in at the first. For if none (in these days) be essentially possessed of Satan, do tell me (I pray you) how we are to esteem of such extraordinary actions or passions, as do eftsoons befall to sundry distressed persons? Orthodoxus. I will simply tell you what my own self suppose them to be, and how also I would have yourself and all others account of such accidents. First, such extraordinary and unwonted occurrents may eftsoons appear, and be practised by mere cozening collusions, and crafty conveyances of legerdemain. Yea, and these counterfeit actions or passions may also be broached, either by the only pretended Demoniake himself (as did the dissembling caitiff, who cozened that reverend father Master Fox) without the assistance of any other beside: or else such extraordinary actions they may be effected by the joint assistance, help and direction of some crafty confederate, conjoined with that the aforesaid pretended Demoniake, in the covert dispatch of those his counterfeit pranks. Of this kind of Demoniakes, the world hath been successively pestered in every age since the Primitive Church: and therefore no wonder at all though now (in these days) some certain persons should likewise depart from the faith, 1. Tim. 4.1. 2. Tim. 3.1.2.3.4.5.6.7.8.9. 2. Pet. 3.3.4. jud. 1.18.19. giving heed to spirits of error, and to doctrines of Devils. Sometimes again the pretended Demoniake may (in deed and in truth) be easily drawn to believe that he is (without doubt) essentially possessed of Satan, when there is no such matter at all, he having only (at unwares to himself) and by some paltry Priest or cunning Impostor) been before very grossly abused; partly by Pathetical and circumventing persuasions, and partly also by some intoxicated perfume, some filthy confection or potion. The which bewitching sorceries do so strangely disorder the poor Patient's body, his mind itself with all the powers and faculties concerning them both: Act. 8.9. as (for the present) the very beholders themselves are easily persuaded (with the people of Samaria) to believe that the party (in deed) is essentially possessed. Act. 8.9.10. Yea and (which more is) the very Exorcist himself (who pretendeth and undertaketh the supposed dispossession of this newly supposed Demoniake) he may also very easily bear the beholders in hand, that he is undoubtedly some mighty Magnifico in this newfound trade of Divillitie, Act. 8.9.10. and make them thus to cry out from the least to the most; Doubtless this man is the great power of God. Of this kind of Demoniakes, as also of that the intoxicated potion itself: the jesuitical Exorcists (in their exorcizing pamphlets) they afford us sundry examples. Thirdly these extraordinary and unwonted occurrents, they may and do also eftsoons arise from mere natural causes, namely, from Mania, from Melancholy, from Lunacy, from Fury, from the Frenzy, from the Epilepsy, from the Mother, from Convulsions, obstructions, and sundry such other unnatural accidents, as we have eftsoons declared in our former discourses. By the unwontednes and efficacy of which unnatural infirmities, the mind itself (being mightily disordered before by means of the Fantasy) doth easily resolve that some extraordinary operations of Satan do mightily distemper his natural constitution, and strangely afflict the same in every part. Of this kind of extraordinary actions or passions very many but lately departed this life, and many yet living have oftentimes had an experience: yea and the best use you may possibly make of all those your eight supposed Demoniakes (more especially of your newly pretended Patients sprung up in Cheshire of late) is only this. Namely, that the excess of melancholy, By the view of the Physician his Bill, we perceived that his judgement concerning the boy● was only an excess of some melancholy. or some other disordered humour, did (for the present) disorder their bodies, according to the approved judgement of learned Physicians, concerning especially the boy at Northwitch. Lastly, the Devil (being always desirous to work (among the dear children of God) the greatest disturbance that may be, and finding withal some such lewd disposed person as is naturally inclined to all manner of knaveries) he taketh the opportunity of so fit a subject, and worketh so cunningly upon the corruption of that lewd persons nature, as the party himself is easily brought to believe, and to bear others also in hand, that he is (in deed and in truth) essentially possessed of Satan. Yea, and (which more is) the said ungracious body (partly for gain, partly for glory, and partly also in an affected desire to be deemed terrible to others about him) he doth from thence forth very willingly endeavour himself to speak and to act some such strange and unwonted acts, as the like were never espied in him before. By which his villainous practices, the silly beholders (surprised before with an inveterate opinion of demoniacal possessions) are easily brought to entertain for infallible truth, that the party is (in deed) essentially possessed with some Spirit or Devil. Of this kind of Demoniakes, we have often experience in every age: and the cozening of good Master Fox doth plainly confirm. By the premises than you may plainly perceive, that the supposed strange actions or passions, in any such falsely pretended Demoniakes, they may, and are also eftsoons effected without any supernatural power of a Devil: and therefore you need not so easily be led to conceive of those matters in such sort as you do, but ought rather to examine the causes themselves with the sundry occasions and several circumstances of persons, of times, and of places with other occurrents: that thereby you may more sound be able to determine thereof. Lycanthropus. Surely sir (these Cautions and considerations being duly observed) there could not possibly be such contrariety of opinions concerning these matters, as now are rashly broached abroad to the intolerable disturbance of the Peace of the Church. But what saith Exorcists to all these matters? Exorcists. I say and hold (as before) that there are essential possessions of Spirits and Devils in these days of the Gospel: and that sole prayer and fasting is a perpetual ordinance established by Christ, for the powerful expelling of Spirits and Devils to the end of the world. Physiologus. Master Orthodoxus, our endeavour to do the man good, I perceive is utterly lost. And therefore, I deem it a very direct and convenient course to extract a summary of all our precedent discourses into several Questions: that so the matter itself (being universally looked into) it may in some better order of conference be either sound answered, or sincerely yielded unto. Orthodoxus. I like very well of your motion, and will therefore accordingly put down the several Questions in this following order. 1 Whether now (in this last age of the world) there be essential possessions and dispossessions of Devils? 2 Whether sole Prayer and Fasting be an undoubted true ordinance of Christ, for the powerful expelling of Devils to the end of the world? 3 Whether (if any be truly dispossessed by sole prayer and fasting) that self-same dispossession be not indeed a miraculous work? 4 Whether the working of miracles be yet still in use in these days of the Gospel? Behold Exorcists? these Questions (you see) they fully contain the whole scope of our conference: do take them therefore to your fauourits, that they and yourself may more sound consider upon them. Exorcists. Your question's sir, they have been viewed, and reviewed, by a grave and reverend Preacher, who saith they be frivolous, unworthy the consideration of any, and such as he scorned to answer. Orthodoxus. If the man be so grave and so reverend as you bear us in hand: we wonder he would ever afford an answer so answerles. For (howsoever his Seraphical skill had soared at too lofty a pitch to stoop to a fly) yet surely we expected better measure from the man, in an only regard of his gravity. Howbeit, consider by the way what a deadly blow his answerless answer doth give to whatsoever you hold? Namely, that his and your own opinion (concerning these matters) it is but a frivolous opinion unworthy of consideration; yea, and such as any grave or reverend person would scorn to answer. For do not these our forenamed questions implicatively contain the very body itself, with the marrow and bowels of that which yourself do hold and practise? But what? do you hold indeed such fantastical and idle conceits, as are merely frivolous, unworthy the consideration of any, and such as a wise man would scorn to answer. If wise men should scorn to answer such frivolous matters: what wisdom (I pray you) in those that do hold (with tooth and nail) such frivolous fooleries, as that for the patronizing thereof, they will lie all their lives in prison? Well, we crave an answer, we expect an answer, and therefore do urge them (I pray you) to yield us an answer either one way or other. Exorcists. Sir, I will take up your questions, and acquaint them with whatsoever you have said concerning these matters. Orthodoxus. Do so (I pray you) and in the mean time you shall not want the assistance of our earnest and heartiest prayers to God, for his heavenly illumination in these and all other things else, which may any ways make for the glory of his name, the good of his Church, and the everlasting consolation of your own souls: And so for this present we take our leaves. Lycanthropus. Sir, we are all highly beholding unto you for this your Christian care: and greatly bound to pray and praise God for your happy continuance. Orthodoxus. 2. Tim. 3.15. Well, the Lord make us all wise to salvation, and so guide us with his gracious spirit, as we may all speak one thing, and that there be no dissensions among us: 1. Cor. 1.10. but that we may be all knit soundly together in one mind, and one judgement, and mutually expect with patience, 2. Tim. 4.5.6.7. 1. Pet. 5.4. the hour of our happy coronation in jesus Christ. Physiologus. Revel. 22.20. So be it: even so Lord jesu. Amen. The end of this second Conference. A TABLE FOR THE PRESENT FINDING FORTH of all the principal points, that are handled in this book. THE FIRST DIALOGUE. pag. 1. MAster Darel his books no better then factious Pamphlets. pag. 2 The Epistles Dedicatory, to those his said Pamphlets, are sharply and sound censured. 3 Master Darel is a man very peremptory in depraving public authority. 4.5 From what fountain such undutiful railings proceed. 6 Master Darel his two tricks of legerdemain. 7 His Doctrinal treatise is but an hodge-podge of things. 9 The method of that book is truly laid down. 10 Whether Master Darel his pretended patients, were essentially possessed with a Devil? 12 The word possession is not to be found in all the original. 12.13 The pretended effects of those eight Demoniakes, did not proceed from any supernatural cause. 13 The actions or passions of those his pretended Demoniakes, they were not any supernatural matters. 14.15 The Devil his entering in and going out, is to be understood metaphorically, as appears by sundry places. 15 Whether the Devil be essentially inherent within the possessed: or the possessed essentially inherent within the Devil. 17 To be in a Spirit, what it importeth. 19 To have a Spirit of an unclean Devil, what it is. 20 Whether Satan be able to dispose of our members being but without us. 21 It is an idle conceit to dream that the Devil hath an earnest desire to be essentially within a man. 22 Whether the effects of precedent possessions be the certain signs of subsequent possessions. 23 How the jews did discern of possessions then. 24 No possession in Israel, till a little before the coming of Christ. ibid. Whether Saul was essentially possessed of Satan. ibid. The word possession is not to be found in the Bible literally and properly appropriated to Devils. 25 The word Daimonizetai is truly interpreted. ibid. The word Bagnath rightly expounded. ibid. The word Bagnath importeth only but mental passions, and no essential possessions. 26 The opposition of Spirits overthroweth the supposed essential possession in Saul. 27 The effects of Saul's passions, they conclude no essential possessions at all. 28 The manner of Saul's deliverance, argueth only but mental passions. ibid. Reasons against the supposed essential possessing of Saul. 30 Whether the curing of the Serpentine stings by the brazen Serpent, did typically foreshow Christ his powerful expelling of Devils from out of men's bodies. 31 Reasons concludently proving that there were no possessions in Israel before the coming of Christ. 32 Whether senselessness be a true sign of essential possessions. 34 Whether summers was senseless in his supposed fits. ibid. Whether foaming at mouth be any true sign of possession. 36 Whether summers was of an extraordinary stature. 37 Whether he was of a supernatural strength. 38 Whether he had a supernatural knowledge. 39 Whether he spoke Latin supernaturally. 40 The history concerning the eight supposed Demoniakes is shrewdly tainted. 41 The examination of summers his supposed signs of possession. 43 Exorcists his applying of those signs is censured. 45 Whether Scripture signs be put down as directions to determine of future possession. 48 Whether essential possession be an ordinary disease, and sole prayer and fasting an ordinary medicine to cure the same. 50 Whether the essential possession of Devils be a written or an unwritten judgement of God. 53 Whether as great cause that the Lord should inflict the judgement of possession upon men now, as at any time heretofore. 55 Whether it be judgement inflicted upon men for sin. 56 Whether the consent of Churches, Fathers, travelers, Papists, and vaunts of jesuits, may suffice to prove the pretended possession. 59 Whether essential possessions be as ordinary now, as are other diseases: and have also as ordinary a remedy to cure them. 61 Whether the continuance of like sins argueth the continuance of like supposed essential possessions. 65 Whether our corporal senses may truly discern of the essential possessions of Devils. 69 Whether it be reasonable to put men to prove the now being of essential possessions. 70 Whether the pretended passions in the Chesshire Demoniake, may concludently prove essential possessions. 71 Whether in any of his fits he was utterly senseless. 74 Whether wagging of his head be a supernatural action of Satan. 71 Whether this boy be raised up of God, to prove the truth of these supposed essential possessions. 77 Whether the supposed dispossession of those eight Demoniakes, do prove essential possessions. 78 THE SECOND DIALOGUE. pag. 81. THe pretended signs of dispossession in our supposed Demoniakes, they are not the same with Scripture signs 82 Exorcists his own experimental signs, they are no true signs of the pretended dispossessions. 83 Whether vomiting be a true sign of dispossession. 84 The pretended proper terms and special ends of dispossessions. 85 Whether Satan his supposed desire of repossession doth argue an undoubted true sign of dispossession. 87 The casting out of Devils by an absolute or committed authority. 90 The instance from the Queen and L. Keeper, is fitly retorted. 91 Whether sole prayer and fasting be any secret ordinance perpetually established by Christ, for the powerful expelling of Devils. 94 Whether the seventeenth of Matthew, and ninth of Mark do imply any such a supposed ordinance. 94 Whether Christ in those places putteth down a distinction of Devils. 96 The instance from Phlebotomy very fitly retorted. 97 Whether there be Scripture or sound reason to appropriate the use of that supposed means, unto the primitive age. 98 Whether all other besides Christ and his Apostles did drive forth Devils by that only supposed ordinance. 100 Whether it be requisite to know the kind of spirit, or ever the Exorcist undertake the intended business. 101 Whether sole prayer may be made a practical experiment, for the discovering of Devils. ibid. Why Master Darel in dealing with summers did dissent from his own established Canons 102 Master Darel his own practice and Canons are different things. 103 Master Darel and an old Heremits practise compared together. 105 Master Darel he plays at fast or loose in his speech. 107 Christ neither expressly nor secretly establisheth sole prayer and fasting, as an ordinary means for the perpetual expelling of Devils. 108 Master Darel, traitorous Stapleton, and Thyraeus the jesuit do all jump together in this conceit. 109 Whether there be some kind of Devils, with whom the Apostles their miraculous faith could not possibly deal, without prayer and fasting annexed thereto. 110 Whether the Apostles (praying at their working of miracles) did more therein than they needed to do. 111 Master Darel is at odds with himself about the exposition of the seventeenth of Matthew. 111.112 Whether the Apostles enjoyed the miraculous faith without any means at all. 113 Whether the spirit and word were not means to work in every of them the miraculous faith. 114 Whether the Lord hath sanctified any ordinary means to the timely increase of extraordinary graces. 115 Pretended reasons to prove the needlessness of prayer in any the Apostles, concerning especially their miraculous faith. 116 Whether the Apostles had any revealed word to warrant their praying for an increase of the miraculous faith. 117 Whether the Apostles sinned not, in doing more therein than they needed to do. 118 Reasons why the seventh of Matthew, vers. 21. may not (saith Master Darel) be appropriated unto the Apostles. 119 Whether Christ did not directly answer the Disciples demand. 122 Master Darel endeavouring with tooth and nail to uphold his pretended ordinance of prayer and fasting, falls flat into judaism. 123 Whether (after the feast of Pentecost) the Apostles needed to pray for any increase of their faith. 125 Whether the Apostles received the fullness of the spirit at the feast of Pentecost. 127 If the Apostles faith failed at any time in doctrine, where is the efficacy of Christ his promise, joh. 16.13. 129 Whether Peter faith (after Christ prayed, Luk. 22.32.) did ever fail in doctrine or judgement. 130 Wherein, when, and how the Apostles faith is said to fail. 132 Whether the Apostles faith ever failed in the working of miracles. 135 Whether Christ did purposely put down a distinct order or degree among Devils, Matth. 17.21. 137 Master Darel and Dionysius that Seraphical Doctor, do jump together in the distinction of Angels and Devils. 138 Whether difference of order among men on earth, implieth a distinction of order among Devils in hell. 139 Whether the supposed different degrees among Angels in heaven, implieth a distinction of Devils in hell. 141 Whether the diversity of names do conclude a diversity of orders among Angels. 142 The names given to Angels, respect only their nature or office. 144 Why such several names were given to Angels, if they imply no several orders. 145 What is meant by the several names of Devils. Eph. 6.12. 147. Whether the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ephes. 6.12. doth import any different degrees among Devils. 148 Why the power of Devils is put down sometimes singularly, and sometimes plurally. 149 Further distinction then that of Michael and his Angels, and of the Devil & his Angels, cannot be found in heaven or hell. 151 Whether Devils are distinguished in regard of their qualities. 152 Whether the text Mat. 17.21. doth implicatively contain Master Darel his four intimations. 154 The impieties, absurdities and dangers which do necessarily succeed Master Darel his sense of Matth. 17.21. 156 Whether Master Darel his carriage concludes not his great shame concerning his cause. 158 Master Darel his directions concerning the usage, first of sole prayer alone: and then of prayer and fasting together. 159 Whether sole prayer and fasting did get Abimeleches women with child, and overthrow the Beniamites. 160 Prayer and fasting they are not the sole means itself, but a spiritual exercise which sanctifieth some other means for the powerful expelling of Devils. 161 Whether the curing of natural diseases by mere natural medicines, doth prove the supernatural expelling of Devils by prayer and fasting, as by the only ordinary means thereto. 162 Whether sole prayer and fasting be an unwritten ordinance of Christ, for the expelling of Devils. 163 Master Darel and Bellarmine jumping pat in this point, they jointly receive their answer. 164 What things must necessarily concur in an ordinary cure. 166 Whether essential possessions be an ordinary disease, and hath also an ordinary manner of curing. 167 Whether Master Darel his produced Fathers do prove his pretended ordinance. 168 Pamelius his censure concerning Cyprians authority. 169 The Fathers do only propound their advice, but prove no ordinance. 170 Whether the means which God appointeth to some certain end be always effectual. 171 Whether the Lord be at liberty to bless or not bless the means which himself hath ordained to some certain end. 173 Pretended reasons to prove the expelling of Devils by sole prayer, no miracle at all. 174 Whether that be a miracle which is wrought by means. 176 How all other things effected by sole prayer alone, should be miracles: and dispossessions effected so, no miracle at all. 177 Whether the justifying faith be the best for the expelling of Devils. 178 Whether a temporary, or historical faith will serve the turn. ibid. Whether those matters which the Prophets and Apostles observed in working miracles, were used rather as signs, then as means thereto. 180 Master Darel concludeth directly against himself. 181 Again Master Darel concludeth directly against himself. 183 If sole prayer and fasting be a supernatural medicine for all supernatural diseases: why are not parties bewitched cured thereby. 183 If Master Darel hath no Scripture to warrant the curing of bewitched parties by prayer and fasting: then had he no warrant to cure his Demoniakes, being all bewitched. 183 Master Darels advice for parties bewitched. 186.187 Whether the usage of sole prayer, by parties bewitched, will work their regeneration. 188 Master Darels disputing these points, is like to the Gallant his dancing a galliard. 190 How Master Darel could conceive any certain form of prayer, not knowing before his patient's vexations. 191 Sundry examples to show that sole prayer of itself did never effect any work, but the same was ever a miracle. 192 A blasphemous speech to uphold their settled pertinacy. 194 Master Darels conclusion retorted upon himself. ibid. THE THIRD DIALOGUE. pag. 197. THe uses of this Doctrine do arise from the final determination of Satan's actual possession. 197 The first use concerneth God's faithfulness. 198 The second hath relation to God's omnisufficiency. 199 The third, the majesty and power of jesus Christ. 200 The fourth, the captivated condition of Satan. 202 The fifth respecteth his inexorable outrage. 203 The sixth discovereth the full compass of Satan's commission. 205 The seventh layeth open the deep policy of Satan. 206 The eight showeth his unsuspected proceedings. 207 The ninth propoundeth his cunning profaning of holy exercises. 209 The tenth, his inveterate malice against holy meetings. 212 The eleventh showeth the immutable coherence and order of God's works. 214 The twelfth unfoldeth the foundation of all their fooleries. 218 The thirteenth giveth the general admonition to all men 219 The fourteenth adviseth them to beware of bewitchings hereafter. 221 The fifteenth unfoldeth the underhand plots of the authors. 223 The sixteenth tells them the vanity of such practices. 225 The seventeenth forbids them a respective Religion. 226 The eighteenth discourageth from countenancing such. 227 The nineteenth tends to the inlighting of Magistrates. 228 The twentieth gives them their due commendation. 229 The twentieth one checketh the careless ministers. 230 The twentieth two stirs them up. 231 The twentieth three commends private mislikers. 232 The twentieth four stirs them to thankfulness. 234 How we are to esteem of the extraordinary passions of people in these our days. 236 The summary of all this encounter is drawn into four several questions. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So be it. Gentle Reader, so many faults in the printing as came to our remembrance, we pray thee correct as followeth: the rest (if any arise) we refer to thy favourable correction. Pag. 73. lin. 11. for happy, read happen. pag. 85. for simply, read simple. pag. 88 lin. 20. for now either, read none other. p. 91. lin. 15. for either, read ever. p. 140. in the margin read Basilius. p. 169. in the margin l. 7. read Demetriad.