maye as in a glasse bebold the mallice rage cruelty vnsatiable desire of the diuell as a roaring lyon to deuoure and destroye maÌ„ in his restraint from hurting or not performing it notwithstanding his great and manifold offers that way we may se as the power of god ouer thes principalities and powers I meaine the diuils and the awe and subiection they are in vnto the Lord as well as the least or weakest of hys creatures so lhe greate mercye of god towards man remembring mercy euen 〈◊〉 And here this is worthy the obseruing that howsoeuer they which are possessed receiue no hurt at all by that which the spirit doth though it be neuer so much and neuer so fearfull to behold but are as well notwithstanding the same after their fits as before yet if any man doe but wrest or strayne their little finger which is as nothinge in respect of that is done by the spirit though for the present they complayne not thereof as being then without feeling yet after the fit they â—oe this was often seene in Somers Herevnto we may add for the 18. signe of possession extraordinary and supernaturall strength This is euident by the 5. of Marke where it is sayd of one possessed that no man could bynde him noe not with chaynes that being often bound withfetters and chaynes he plucked the chaynes asunder and brake the fetters in peeces neither could anye man â—ame hâ—m And by the 19. of the Actes where the man possessed ouer came and wounded 7. men After this manner it was with these wee speake of their strength was extraordinary and supernaturall insomuch as two or three strong men could scarcely hould one chyld of the age of 10. or 11. yeares but speciallye this was seene in Sommers who in sundry of his fits did shewe such strength as somtime 3. 4. or 5. sometimes 6. or 7. men though they had greate aduantage of hiÌ„ as bound to a chair or lying vpon a bed could scarcely rule him though they labored hard that they swet therewith yet he was not perceyued to pant or blowe no more then if he had not strayned his strength nor strugled at all as is deposed The like strength was perceyued to be in Darling as is noted in the printed booke who being a boy of 13. yeares of age was of that strength that 2. stronge men could not hould him downe or rule him Of such extraordinary and supernaturall strength also was Kath Wright True it is that there is greate difference betwixt his strength mentioned Marke 5. and the strength these shewed and noe maruaile For the man there mentioned was possessed with a legion of diuils these each of them with one onlye as I suppose no maruell then though his strength and his rage and furye exceeded theirs And hence I take it to be that of all those mentioned in the gospell to haue bene possessed we reade not of on that was of like strength and rage with him or them possest with a legion For besides that already hath bene saide of their exceeding greate strength vnrulynes it is recorded by S. Mathew that they were very feirce that no man might go by that way The last signe of possession that in the holy scriptures I obserue is ex traordinary and supernaturall knowledge which appeareth by the 5. of S. Marke where one that was possessed as sone as he sawe Iesus a farr off said of him that he was the sonne of the most high God Now if we consider that this man had neither heard of Iesus his doctrin miracles nor seene hys person at any tyme before as may appeare by this that he was not onlye a Gadaren but had besides his abidinge among the graues and in the mountaines and not amongste men and consider also that he was not in his right minde and 3. that he had * had deuils a long time as St. Luke noteth we can not but see and confese that this knowledge or acknowledgment of our blessed Sauiour was supernaturall This is further confirmed by the 16. of the Acts wher it is not only said of a certaine mayd of Philippi which was possesed that she followed Paul and Silas crying and sayiug these men are the seruants of the most high God which shew vnto us the way of saluation but that which for this purpose is much more that she had a sperit of diuination so as she could divine and foretell some thinges to come whereby she got her master much vantage Such supernaturall knowledge as well as strength haue all those had whom I affirme to haue bene possesed with vncleane spirites For hence it came to passe that those in Lancashire foretold there fits the number manner and continuance of them Iohn star could tell whether it was cleane water they brought him and two other of them hauinge their eyes closed and ther faces from the glase tould directly when the sand in the hower glasse was rune out thus hower after hower as for Th. Darling his supernaturall knowledg plainlye appeared by the booke written of him and touching Kath. Wright I saye this as in the presence of God that she tould me of diuers thinges which no earthlye creature knewe besids my selfe Also I sent Th. Wright her brother 2 miles of to one M. Iohn Beresford and she declared what he said to the said messenger before he returned and the daye after I going from her with the said gentleman and leauing her with many about her at my returne she tould some of the speaches which had secretlye in the feildes passed betwene vs. But this supernaturall knowledge was most manifest in Somers who tould of sundrye thinges which were done and spoken diuers miles of him and that at or about the same instant they fell out to diueres strangers comming vnto him he made knowne such secrets as therat both they and others vpon the acknowledgment of the truth the of wondred greatly From hence likwise it came that divinlike saue that he intermingled one or two errors he continued his speach in expounding the Creed for an howere together and sometimes also speake of other misteris Hence also it was that he did divine and foretel things to come For shortly after his repossession in a traunce he vttered these words I must goe to St. Iones at St. Iones Darrell must not come nor neuer ablacke coate of them all it is as I would haue it they are myne enimyes At sâ—es I must be before the iudges the iudges must * see Somers 3. or 4. dayes after he spake these thinges among many more whereof some are set downe before which all were written from his mouth in the presence of diuers credible persons was accordingly * carryed from his fathers house where then he was to S. Ioanes whither neither my selfe nor yet any in the ministery who wold haue rebuked him sharply when once that was perceiued might be
hath bene saide in this behalfe may helpe a little to remoue that leâ—t and further helpe you may haue if you will take the paynes to peruse the learned treatises which euen in our mother tongue are written of this argument If in a selfe loue to our fleshe and feare of weakening our bodyes to much we haue heretofore bene kept and hindred from this soe necessarye and profitable a deuty let vs set before vs 1. the example of the holy Apostle heerein and striue to walke in his steppes whoe knowinge the pampering of the body to be an enemy to the health and saluation of the soule as in effecte he affirmeth sayth of himselfe that hee did beate downe his body and bring it into subiection the which was not somuch donne by an abstayninge from the more dainty meates or a sober and moderate vse of all kindes of meates eyther of which yea both which may be performed by one without any greate takiÌ„g downe of the body but rather by his often fasting the which whosoeuer shall vse in that manner the scripture requireth and as Paule did shall by his owne experience fynde that it is effectuall to beate downe the body and bringe it into subiection 2. the examples of the false Apostles and theire followers in times past and the papistes in these dayes not for our ymitation in all thinges heerein but to provoake vs to the same in a better kinde For is it not a shame for vs that others in theire false and ydolatrous worshyppe shall voluntarilye and of theire owne accord not spare theire bodies and that wee in the true worshipe of God will not doe the like though the lorde himself require it of vs yes verily Let vs therefore hereafter in obedyence to the lordes ordynance or commaundement heerein exercise our selues in prayer and fastinge publique and priuate when and as oft as god by giuinge iust occasion shall call vs therevnto and bewaylinge our former synne and negligence therein labour to recompence the same as much as in vs lyeth with a future diligence And to this ende and purpose I beseech and that in the name of our Lorde Iesus Christ the mynisters of Christ and disposers of his misteryes that they woulde be instant herein and amongst other of theire doctrines intreate upon this of fastinge shewing both the necessity thereof as beinge commaunded of god and a parte of his worship and the profit that commeth to those which shall exercyse themselues therein whereof we haue heard likewise the threatninge denounced against the contemners of it that such the Lorde wil haue cut of from his people that such he will destroy from amonge his people that this iniquity shall not be purged that by this strong threefoulde coarde the people of god though backward and vnwillinge may be drawne therevnto for I thinck it meete to stire you vp my brethren by puttinge you in remembrance heereof though yee haue knowledge farr aboue my self and be stablished in this truth And this I doe somuch the rather for that as I take it the sounde of this doctryne is not hearde so much in many of our churches as some other of no greater truth necessity and vse then it is whence partlye it commeth to passe that many Christians doe so seldome performe this holy and speciall seruice of God and that amonge them some are scarcely well acquainted with the same Nynthly this rare and greate worke of god maketh greatly for the conformatiou of the authority and truth of the holy scriptures the scriptures rell vs that there are wicked spirits called dyuels and this wee which were eye witnesses haue as it were with our bodily eyes seene for though we sawe them not indeede neither possibly coulde because they are inuisible creatures yet we beheld them in theire operations and effects In the holy scriptures we reade that these spirits are giuen to blasphemy to lyinge to deceipt indeede not onelye because by theire nature they are carryed headlong therevnto as to all manner of iniquity where vpon they are called wicked or â—uyll spirits but also for that they moue and stirr vp men to the committinge of these synnes nowe that the diuell is such and that the scriptures herein saith true we see by the former story wherin wee haue hearde of the horrible blasphemyes and vnspeakeable deceipt of sathan might also haue heard of infinite lyes the lying spirits sent forth In the holy scriptures these spirits are often termed vnclean spirits part lye to noate their naturall inclination and disposition to all vncleannes and partly in regard of the effect and operation they haue and bring forth in the children of disobedience How the scripture hath herein bene verifyed to passe by some of those in Lancashire who the day of theire deliuerance in the presence of many vttered moste filthy speaches the shamefull and vnnaturall vncleannes of W Somers or rather of the spirit in him doth beare witnes who in the presence of many acted in most vncleane and vyle manner the sinne of whore dome and after his repossession when he had committed such vncleannes first with a dog then and specially with a bitch as is not fitt once to be named he then got the bitch into the bed with him and there would haue committed you may ymagine what abhomination this also he did before diuers The Scripture affirmeth that these spirits sometimes enter into men that being in them they miserably vexe them in theire bodies and that often and on the suddayne that the same notwithstandinge the possessed are not hurt at all although by the vyolence they somtimes offer vnto them one would thinck they should spoyle or greatly harme them that they cause them to wallowe some cry â—nash with the teeth throwe them into the fyer and water and seeke to destroy them or take away theire liues that they make them dumb deafe blynde somtimes depriue them of the right vse of their witts Finally that they shewe forth in the parties whome they possesse extraordinary and supernaturall strength and supernaturall knowledg nowe the most of these haue bene found true in the parties aboue named but all euery of them in W. Somers The scriptures say that when a strong man armed keepeth his pallace the thinges that he possesseth are in peace but when a stronger then he commeth vpon him then that peace being at an ende there beginneth war as I may say for that semeth to be insinuated The truth of this hath appeared in their extreame vexation and continuance therein the whole day of theire dispossession at which time Christ Iesus the stronger came vpon the strong armed man ouercame him tooke away his armour and deuided his spoyles Secondly in Somers continuinge quyet from sathans vexation although he be in him the reason whereof is because the strong man armed keepeth the house and hath quyet possession all thinges being accordiÌ„g to his desire
for the younge man denyeth that he was possest yea affirmeth that he counterfeited and the world also saith the same and thus lyes falshood are imbraced for truth almost of all men and the truth indeede reiected and the louers thereof hated scorned despised slandered and some of them worse intreated It going thus it is not against but according to the scriptures yea herein the scripture is fulfilled in that Somers is quyet and free from all molestation by sathan notwithstandinge he is in him because the strong man armed saith the scripture keepinge the house without resistance there is peace but let Christ Iesus the stronger come vpon him in the meanes he hath sanctified for the recouery of this house to himselfe the right owner and the expellinge of the vsurper then vndoubtedly there will be an end of this vniuste peace and therein likewise we shall see the scripture fulfilled In the holy scriptures it is written that if we resist the diuell he will flye vnderstand this not only of sathans temptations but also of his person and then affirme I that this scripture hath bene fulfilled In lyke manner the scriptures tell vs that the way to resist Sathan so as wee may put him to flight and ouercome is to vse prayer and the word of god which is the sworde of the spirit Vnderstand this as the former herein this scripture also hath bene verifyed The holy scriptures shewe how that greate thinges euen incredible hath bene brought to passe by prayer and fastinge more particulerly that euen diuels thereby haue bene and are to be caste ovt of men herein the scripture likewise hath bene fulfilled In the scriptures it is recorded that when the deuil goeth out of the man whome he possesseth he renteth him sore câ—yeth aloude the possessed after lying as dead nowe many of vs euen hundreds haue seene with our eyes and hearde with our eares this scripture fulfilled In the holy scriptures we reade that when the vucleane spirit is gon out of a man he will retorne seeking to reenter Besides the reports of all and euery of the parties possessed the sudden vnspeakeable frights and terrors which many of vs haue often beheld in the spirits assaites to reenter doe greatly confirme this retorne vpon our Demoniackes all which was donne that the scripture herein might be fulfilled The scripture saith that if the diuels fynde the house empty swept and garnished that is the partye out of whom he is come prepared to receaue him which is when he is empty or voyd of the graces of the spirit and garnished or replenished with iniquities for the furniture must be sutable to the ghest the vncleane spirit must be interteyned in all vncleannes that then he reentreth and recouereth his pray as otherwise although he would fayne yet he cannot Nowe who seeth not the case to be so with W. Somers for were he not empty swepte and garnished he would neuer deny the work of god which hath benshewed on him and giue forth to the great dishonor of god hurte of many and danger of his owne soule that he had counterfeyted not to speake anything of his open and notorious lyinge and doublinge with that false tongue of his nor of his charging mee with the instructing of him neither of his fearefull periury somtimes betaking himself bodye and soule to the diuell if he counterfeyted at other times protesting as depely that he did counterfeyt In the repossession then of Somers it is euident that this scripture is fulfilled as on the other side this scripture considered and his present estate condition I meane that he is empty howe can it otherwise be but that he is reposessed further the scripture saith that the vncleane spirit retorning and reentering he doth it with 7. other worse then himselfe Now this hath bene found true in Kath Wrights repossession I doubt not but that the truth thereof will one day appeare also in Somers wheÌ„ he shall come againe to be dispossessed if so be at any time it will be graunted that the meanes for the discouery of sathan and after for the casting of him out may be vsed Finally in the holy scripture it is said that if the vncleane spirit retorning finde the party out of whome he came empty swept and garnished that he will not only enter in and take vp his lodging there as it were for a night as a stranger doth in an other mans house and away in the morninge as he doth as I may say in his first possession but will nowe as hauinge further interest there then he had before make scriptures speake truelye in and concerning the matter of possession dispossession and repossession and not accordinge to the truth in other things wiâ— any be so absurde as to thinke and confesse that the holy scriptures speake most truely as touchinge the tormenting here on eardâ—e of the bodyes of those men the diuels enter into and will they not as well beleue the same writinges tellinge them that after death and in an other world the diuels shall torment the workes of iniquity in hell fyre which neuer shall pe quenched and of which tormentes there will neuer be an ende And seinge the substance of this booke I meane the holy byble is spent in reportinge thinges incredible to flesh and bloud such as the reason of man reâ—ecteth scorneth among which these concerning diuels their nature power entrance into men c. are some and that this is it which letteth man from imbracing it as a word of truth and that sundry of these incredible impossible thinges to reason we euidently see with our eyes and our selues of our owne knowledge knowe to be most true why should we not be fullye perswaded or the deuine and certaine trueth of the other incredible thiugs there reported and that all those also in theire time we shall as certainely see fulfilled as we haue alredy in part senee these Thus me thinketh the fulfillinge of many sayinges in the scriptures in this worke of god should be a moâ—ue and inducement to many to giue that credit vnto them which percase beâ—ore they did not yea surely if man will but giue eaâ—e to â—is reason wherewith god hath indued him and discusse or debate hereof after this sayde manner it will perswade him herevnto I do not saye that this is effectuall or of Power and sent of god to that ende to worke sauinge faith in man ffor I knowe faith cometh by hereinge and how shall they beleeue in him of whome they haue not hearde But this I meane that he which before thought basely and ga ue no regarde or credit to the holy worde of god by this rare work of his and serious â—meditation thereof may well be brought to thinke more reuerently of the worde and to be perswaded of the truth therof where before he doubted and so brought to the historicall faithe as we call it where beinge
even so when we see that by prayer and fastynge and prayer Sathan is cast out of some and they therby deliuered from all theire vexations and torments which before from him they had indured and that not som fewe but sundry at this time and many heretofore in former ages as in Turtullian Criprian Chrisostome there times we may hence gather and assure our selues that God hath appoynted prayer and fastynge and prayer as meanes and that ordinarye to cast out the diuill of the bodyes of men when he is in them and as a supernaturall meadicine to heale this supernaturall disease whervnto the bodye of man is subiect as well as to othere diseases although ther were in holy scripture no mention of any such ordinance The thing it selfe then although there were nothing said as concerninge this matter in the holy scriptures I meane the deliuerance of persones thus affected by Sathan which in experience we see performed before our eyes and others before vs manifesteth and proclamed to all men this to be the ordinaÌ„ce of God in his secret counsell even as it doth in naturall diseases and in infinite other cases And what letteth that we should not be perswaded hereof and receiue it for a truth if this that we read not in the word of God of this ordinaÌ„ce besids that we haue hard it is otherwise that hindereth not because many yea infinit things are decreed in the secret and eternall counsell of God and knowne so to be man which are not set downe in his reueiled will If this that Christ and his Apostls when they cast out Diuils wrought miracles and that miracles are ceased we may remember that soe likwise they healed feauers palsies other diseases and infirmitie of mans body by miracle and yet notwithstanding together with the diseases meanes remaine for the curing of them And why it may not likwise be so in this our case in the healinge of this bodily disease supernaturall by this supernaturall medicine I desier him that is contrarye minded to shew That common obiection therfore taken from the ceasing of miracles maketh no more indeed against the eiection of Sathan and healynge of the 10. possessed persons wee speake of done by an ordinary meanes then it doth against they healing of other diseases which diseases were somtyme cured by myracle The different manner of curinge is wislye to be considered off As all curinge of naturall diseases is not miraculous although some be or rather was even so all healing of this supernaturall disease or eiection of Sathan is not by miracle all be it some be but of this more hereafter and here for the further confirmatioÌ„ both of the general point I now intreat of which is that men in these last daies may be dispossessed of Diuills which to sundrie amonge vs seemeth very straunge and in credible as also to shew the meanes which since miracles ceased haue by the most learned godly in the church of god from time to tim bene vsed for the expellynge of Sathan out of such as be possessed and is by theire example parctise and counssell commended vnto us in the like case to be used to this end and purpose I saye I will in this place set downe certaine testimonies of some wryters both in aunâ—ient and lattet times testifinge the same Origen writinge vpon the 17 of Math 1 21 howbe it this kinde goeth not out but by praier and fasting hath these wordes si aliquando nos oportuerit circa curationem if at any time it shall behoue vs to deal a bout the curinge of them who suffer such a matter uz are possessed we may not adiure them nor aske them questions nor speake any such thinges as to the vncleane spirit hearinge vs. but conti nuing in prayer and fastinge we may obtaine helpe from god for the afflicted and shall driue forth the wicked spirits by fastinge and praier Tertullian saieth Daemones de hominibus expellimus sicut plurimis notum est wee expell Diuils out of men as is knowen to many Cyprian writing vnto Domitian vseth these words O si audire velles et videre vz. oh that thou wo uldest heare and see when the diuills are adiuâ—ed by vs. and tormented by spirituall scourges and by torments of wordes are cast out of bodyes possessed come and know that these thinges be true which we affirme Now how soeuer I do not iustifie Ciprian as touchynge his adiuringe of euill spi rits yet hereby it is manifest and this vse we may make of this speach of his that men were not only possest and dispossest of di ils in those dayes when miracles were ceased but that the same was common vsuall then for otherwise he would neuer haue vsed these words come and knowe these thinges to be true which we speak therbye prouokinge Demetrian Proconsell of Africk to make trial of that he saide the same is also manyfest by Turtullian his wordes saying we daily expell Divels out of men but most excellentlye doth this appeare by Chrisostom who lived about 200 yeares after them his words be these hinc ita que ad solitam veniamus admonitionem therfore let vs come to our accustomed ad monitian and what is that accustomed admonition that we frequent the worthy praier with a sober and watchful mind for when I spake of this ma ter of lat I saw all of you willingly obaying wherfore in truth I shold deale very ill if I should not blame you when you are necligent or not comend you wheÌ„ you do well accordiÌ„g to your deuti this day therfor I will prais you and thank you for that your obedience but I wil then giue you thanks when I shall first hauc taught you why that praier before al other was wont to be made and why the Deacon doth commaund the men that are vexed with the Diuill and moued with most cruell furie to be brought in at that time and bowe downe their heads for what cause it is done I will thus de clare the vexing of Diuills are bonds most wycked and greiuous for they are bonds more strong then iron therfore as at the very instant when the Iudgge is wont to come forth and to sit vpon the iudgment seat the iaylor brings forth all the prisoners and set them at the barre before the seat of iudgment loathsome filthie ouer growen with heaire al too tuttred with rages so the fathers hanc appoynted that when Christ was presently to sit as it weare vpon his tribunal and to appeare in the sacraments those men that were vexed with the diuill as being fettered with certain bonds should be brought forth not to be examined for the things which they ha ue done after the manner of prysoners nor yet that they sholde be punnished but that the people and all the citie being present publigue praiers might be made for them that al with one accorde might intreat the lord of
bondeslaue vnto sathan a stranger and forriner vnto god aliant from the common wealth of Israel but one of the houshold of god a citizen with the saincts euen of the greate holy City newe Ierusalem into the which entreth none but these newe and holy creatures for whome only god the builder maker thereof hath prepared it If any obiect All the children of god shall certainly be saued accordig to that scripture If we be children we are also heires enen the heires of god and heirs annexed with Christ therefore whosoeuer be the diuels children and so they before described to be such shall certainlye be damed I answer that if man being the child of the diuel could not possibly become the child of god as he who is once the sonne or daughter of god can neuer after be the child of the diuel then the reason followed and whosoeuer is the childe of the diuel should be condemned but that being most false the other followeth not thereof at all This then I affirme that whosoeuer are the diuels children which are all they who are giuen to blasphemy swearing lying cursing filthy comunication to speake euill of them which are in aucthority to raylinge slaundering to hatred especially of the brethren to adultery fornication vncleannes deceipt defrauding one an other in bargayning and other workes of the diuell and continue therein liuinge and dyinge such shall indeede goe to the diuel their father and with him inherite hell fyer prepared for the diuel his angels Furthermore in obseruing the nature of the diuel we are to consider how he standeth affected towards men how in his nature he is who ly carryed to hate man for when he hath lost him he is not at quyeâ— vntil he he haue recouered him if it be possible to torment him and to destroy him Now who that is wise will not be afraid to fall into the handes of such as one or rather of god whose executioner the diuel is If the diuel deale thus with man being sent forth of god to chastice him for his amendment How wil he intreat him when be shall fall vpoÌ„ him to execute the vengeance to come that is the punishment which in iustice is due vnto man and answerable to all the dishonor he hath donne vpon earth to the lord of glory If in the former case he cause such crying gnashing of teeth and tormenting as we haue heard what crying what gnashing of teeth what tormenting shall there bee in the latter Thus we see what an agrement there is betwixt the word worke of god as comming both from the same author and tendinge to the same end euen to make men afraid to fall into the hands of the liuâ—go God They both teach the same thing the one more obscurely the other more plainly VVhy now will not wee rather take forth this and such like lessons out of this work and so make our vse profit therof then impugne and deny the worke as many of vs doe when the lord knowing mans dulnes and backwardnes to learne shall in regard thereof be content to instruct him not only by his word but also by his worke which sometime preuayleth a little with man when his word will not and that man is so farr from being taught and instructed thereby that he reiecteth such kind of instruction wil the lorde or can he possibly take that in good part Seauenthly it serueth excellently to confound our athiests whose say not only with the foole in their hart that there is no god but go somwhat further affirming with their blasphemous mouthes out of that vnspeakable folly and brvtishnes of theirs as Kinge Pharaoh their praedecessor did who is the lorde that I should obey him These lusty gallaÌ„ts who will haue no heauen nor hell no god nor diuel what say they to this work of that god whome they deny That there is a diuel howe can they deny it seing the worke and effects of the diuell in and vpon the bodye of Somers to let the 7. in Lancashire and other goe the running lumpes his supernaturall strength knowledge wayght in his body and members thereof his speaking without the instrumentes of speach throwing into the fyer without beinge burnt his lying as dead could as yee his face and hands blacke no breath comming froÌ„ him and thus sometime by the space of an houre with many more of this kynde will infore them to confesse the worke of the diuel and by consequent that there is a diuell considering that these things can not posibly come either from nature or be donne by art and that som cause of these effects there must needes bee when they haue donne what they can except they will leaue this matter vndecided wherevnto the diuel and the corruption of their nature will be ready to perswad them they must in the ende say will they nill they and others also with them that the said strange accidents and ympossible to be donne by man came and were donne by the dyuel there being no other cause to be found and that Somers therein was a mere patient For to deny the matter of fact that these things were done or rather suffered by Somers is plaine englishe to say that the 17 persons which haue deposed the same are periuered and not only they but about 13 more deposed after in the whole about 30 wherof 7 be preachers the which if some shamles body shoulde not spare to affirme yet that wil not helpe seeinge there are hundreds more redy to auouche the same vpon there othes and to be so for sworne as are the former remember also that I deliuered to the commissioners a bill of about 60 Persons who were redy to be deposed Aâ—udicient number I thinke for the prouinge of any cause concerninge eyther God or man yf inoughe haue not witnessed this matter vpon their oathes there are yet good store remaininge yf they were but called therevnto and in the meane season som credit would be giuen to the bare affirmation of christians or els it goeth amisse with all our historiographers and there bookes yt is then a most shamfull odious thing for man to call the matter of facte into question espetially consyderige the same hath ben done in our own land in the midst of vs so as we need not goe beyonde the seaes for full inquirie into it the circumstances therof as time place persons possessed others dealing in ther dispossession and priuat christians witnessinge the same the commissioners also at NottiÌ„gham with whom or som of them who list when he please may conferr which are able to constraine a man to receiue this for a truth-yf reason can preuaile with him neither do I doubte but that other nations and kingdoms about vs. wil not only giue credite to the mater of facte when they shall heare therof and that the same hath ben witnessed vpon the othes of so many
A TRVE NARRATION OF THE STRANGE AND GREVOVS VEXATION BY THE DEVIL OF 7. PERSONS IN LANCASHIRE AND VVILLIAM SOMERS OF NOTTINGHAM WHEREIN THE DOCTRINE OF POSSESSION AND DISPOSSESSION OF DEMONIAKES OVT of the word of God is particularly applyed vnto Somers and the rest of the persons controuerted togeather with the vse we are to make of these workes of God BY IOHN DARRELL MINISTER of the word of God He that is not with me is against me and he that gathereth not with me scattereth Math. 12. 30. PRINTED 1600. 〈…〉 We reade in the 11. of the Actes that the Apostles and bretheren that were in Iudea hearing that the Gentles had also receiued the word of God by the preaching of Peter were offended with him for preaching vnto them and that when Peter was come vp to Hierusalem they contended against him and rebuked him for the same But Peter beginninge and expounding the thing in order vnto them and shewinge that he was commaunded of god so to doe in a vision they held their peace and glorified god Even so many of the ministers and brethren in England hauinge bene offended with me for sayinge and standing in this that William Somers Thomas Darling Katherine Wright and 7. in Lancashire were possessed with vncleane spirites and dispossessed of them by prayer and fastinge will I trust when they shall heare the matter in order sett downe in this treatise following not onely cease to be offended with me but acknowledging the workes of god magnifie him for them True it is that the people of god are borne mightelye in hand that these are counterfeites and haue bene theirvnto scholed if not all yet some of them by me and the better to perswade this even to the whole Church of England theire hath bene a booke latelye published by one S. H. entituled A Discouerie of the fradulent practises of IOHN Darrell but how vntruly this is saide and vnpossible to be true appeareth at large by the Detection of that Discouery and partly by this treatise and peece of the Detection here following VVhich beinge so this ought no more to hinder vs from embracinge these workes of god then the gainsayinge of the Pharises ought to haue kept backe the Iewes from beleiunge and acknowledginge the great worke which Christ did in giuinge sight to the man which was borne blind or that blasphemous speach of theirs he casteth out deuils through Beelzebub the prince of deuils from confessing iustifiyng that worke of his or that false absurd and ridiculous reporte of the watchmen wherevnto they were hired by the Hie Preistes and Elders that Christ his disciples came by night and stole him away while they slept from beleiuing the resurrection of Christ Let not any then be hereby kept from giuinge eare vnto that which followeth but rather prouoked to examine throughly what is saide of both sides and then I doubt not but whosoeuer he be it shall be as easie vnto him to perceiue on which side the truth is as opening his eyes to discerne betwixt light and darknes And to the end the truth might appeare not alwayes lye hid and the falshood be conuinced which hath hetherto prevailed I haue presumed to publish these followinge lynes wherein I could not be wantinge if there were any loue in me to the truth or feare or loue to the god of truth seeing the truth so vniuer sally suppressed and troden as it were vnder the feete of men as mire in the streetes and the falshod raigne as a queene what christian hart or louer of the truth could endure to behold this and let this vsurper alone if in his hand there was any power to plucke her out of her thrones we can not saith the apostle doe any thing against the truth but for the truth If at all times then we are to contend for the truth by speach by writing by euery good way as their shall be cause yea to doe any thing for the truth the manifestation and publishing of it and the inducing of men to receiue it much more when the truth is impugned and this is our present case And that it may be more manifest that heerin I haue performed a necessarie dutie such as without sinne against god I could not haue omitted we must remember that we are commaunded to publishe the workes of god whereof any of vs be witnesses as appeareth by Psalme 105. 1. 2 and 107. 8. 21. 31. Mar 5. 19 perswaded thervnto by reasons or arguments as appeareth by Psalme 78 and 111. 2. 3. 4. Math. 10. 32. It is commended vnto vs in the practise and example of the servants of god as appeareth by Psalme 9. 1. and 66. 5. and â—1 17. 78. 4. Luk. 2. 17. mar 5. 20. Act. 12. 17. 14. 27. we are threatened if herein we faile as appeareth by exodus 20. 7. math 10. 33. If now euery eye or eare witnes of the workes of god is to publish and make knowne the same to others much more the principall witnesses and such a one was I and most of all they whom god hath giuen and called to suffer for giuing testimonie to his workes as he hath done me Such aboue all others must with Peter Iohn say we can not but speake and publish the thinges which we haue seene and heard And if at all times we ought to testifie make knowne iustifie the great workes of god much more then when such a worke is not onely gainsaid but an evill name and vile report brought vpon it and him whom the Lord vsed theirin and this is our present estat and condition VVhen the holy ghost fell vpon the Apostles in visible manner so as they begane to speake with other tongs as the spirit gaue them vtterance some mocked and said they are full of new wine Against this vile slaunder of the wonderfull worke of god and his most righteous servantes Peter stoode vp and made an Apologie sayinge ye men of Iudah these are not drunken as yee suppose since it is but the third houre of the day But this is that which was spoken by the prophet Ioell c. as it followeth their vntill verse 37. In like sorte dealt our blessed Sauiour in this very worke we haue in hand when he cast the deuill out of some which were possessed the people in deede were aâ—â—ased therat and wondered saying the likâ— was neuer seene in Israel But the Pharises said he casteth out deuils through Beelzebub the prince of deuils Against this blasphemous speach and report giuen out by the pharises against this great worke and Christ him selfe whom theirein they counted for a coniurer bare the people so in hand Christ Iesus maketh a deâ—ence and in the same by sundrie reasons convinceth them the which also is writteÌ„ for our learning And what are we to learne out of these scriptures surely by their examples practise to doe the like in the like
admitted to come vnto him And at the Assises which was about 7. weekes after he was sent for before the Iudges where my Lorde Anderson and the other Iudge did see him indeede in a deluding fytt Now it is almost an odyous thing to dreame of any deceipt in these predictions of Somers considerynge they were magistrates which had a cheif hand in these thinges and were the causes of them for the two first of these viz the remouinge of him to S. Iones forcibly against his fathers will and the denying of the ministers to come and see him were done by the Maior some of the Aldermen of Nottingham and the last by a Iudge of Assise Heere wee must remember that as they which are possest are not themselues of any extraordinary and supernaturall stength so neither haue they themselues any such knowledge indeede but only seeme so to haue For whatsoeuer they vtter tending thervnto commeth meerly from the spirits within them vsing their instruments of speach and not at all from the parties possessed who when they are come to thēselues haue no such knowledge neither knowe any such thinge as before they vttered Besides these tokens or signes which holy scriptures giueth whereby wee may knowe and discerne of one possessed with the diuell I haue in experience seene these 1 that the diuell doth mightely molest and afflict them whome he possesseth by sights and visions for the most part fearfull appearing in the likenes of a cat beare dog dragon lyon flames of fyre and such like fearefull creatures whereof you may at large reade both in the narration before and in the history of Thomas Darling This was commō to all the 10. possessed persons aboue named 2. that they haue by fits on the suddaine a greate swelling in the body and stirring or mouing of the intrals within the body This also was seene in all those 10. persons And this the King of Scots setteth downe for one Symptome of the possessed terming it very aptly the boldning vp of the patients brest and belly with an vnnaturall sturring vehement agitation within them 3. That in some fits the partes of the body possessed as arme or legg now one forthwith an other some times the whole body are inflexible and withall as heauy as somuch yron And this the King of Scots most excellently describeth in these words an ironie hardnes of his sinows so stiflye bended out that it were not possible to prick out as it were the skine of any other person so farr 4. that howsoeuer they are so misserablye vexed by Satan as they beholderes would iudge them to be in most extreame and intollerable paynes yet they feele noe payne at all yet I doubt not but that satan can soe order the matter as that the possessed shall haue payne when he shall see it serue for hys purpose and this hath bene sene in some of our Demoniakes for when the diuill in Iane Ashton went about to make her lye by pretendyng that she was dispossessed to that end in her fits he put her to extreame payne and Marg. Byrom felt vsuallye very great paine I remember also that Somers shortly after his repossession and a little before he made that curssed and lyinge confession of counterfeiting groned most pittifully in sundry fits and when they were ended he com to himselfe said that in them he felt extreame payne which it may be the spirit therfore did therby to drawe him to make the aforesaid confession which beinge made his fits ended and theirwith the greuyous paines he had before indured In like sorte when one tooke in hand to heale Darling applied somthing to his legges he felt then a pricking which put him to great paine Thus then it may be somtimes in sōe fits but I take it that ordinarily he which is possest feleth noe paine in his fits Herevnto we maye add the running swelling which was so often sene felt in Som which Thyreus the Iesuit also witnesseth to haue bene seene in persons possessed 5. strang vnnaturall voices like to a bull beare swine 6 the fearefull disfigurīg of the face which haue likwise in experience bine obserued in others that haue ben possest 7 Also the speaking without the instruments of speach the mouth being wyd open as did both Som. Darl with sundrie other such strang supernaturall accidents wherof we haue hard before Thus we haue sene 1. how after what māner the possesed in the tim of Christ Iesus his apostles even thos of whom the holy ghost saith were possessed were handled or vexed by sathan 2. these persons we speake of were hādled or vexed iust after the same māner what leteth thē that thes should not be possesed with diuils as well as they for seīg the like or the same effects were foūd in both why should not the like or the same cause from whēce those strāg effects we haue hard of proceded be in both Imagine 2 sicke persons to be handled alike the one hath such a paine in his head the other hath the like the one complaineth of a paine in his backe the other of the very same in his this is paīed thus thus in his belly in his left side in his armes legs feete the other even so they are within of an extreame heat like fire it either of them outwardlye quakinge with cold theire vrimes are alike their pulses they beate a lyke who wyll not saye that thes two haue the same disease and that if it be certaine that the on of them hath such asicknes there is no doubt but that the other hath also the same because it cannot be neyther was it euer seene that in such a consent of effects so many I meane there should be a dissent in the causes why then should it not be so heere and why may we not infer and conclude so in this our present case Those mentioned in the gospell on the sudden and by fits were greuously vexed cryed gnashed there teeth wallowed fomed were throwne into the fyre were feirce and cruell offering much vyolence to themselues and others out of theire right minds vttering dyabolicall speaches of extraordinary supernaturall strength and of supernaturall knowledge and after the same manner were all the 10. persons spoken of before handled as hath bene shew ed and specially William Somers but the former were possessed with the diuell why then shall not we affirme that the latter were possessed likewise Touching the former it is certaine that all the vexation inward and outwarde their crying gnashing their teeth foming wallowing casting into the fier the dyabolicall speaches they vtered their supernaturall strength and knowledge with the rest of those thinges we haue heard of came from the diuel not being without but within them why now should not we thinke that the crying or scriking gnashing foming wallowing casting into the fyre the
sonne vnto thee which hath a dumbe spirit yea not only the men but the simple weomen also were acquainted with this disease haue mercy on mee Lord said a poore Canaanitish woman vnto Christ my daughter is miserably vexed by the diuell And least we should ymagine either that this child was not possest or that the mother knew not somuch Mark saith plainly this child had an vncleane spirit and that this woman besought Christ that he would cast the diuel out of her daughter whereby it appeareth that she knew or at least tooke it and that rightly that the diuel was in her child Seing then I say that the common people were so well acquainted with this disease and could so truly discerne the same it must needes be that both many were possest and had soe bene of long time for otherwise the vulgar sort as we all in reason experience know could not possibly haue attayned to that knowledg Hence it followeth that many were possessed vnder the lawe befor Christ was manifested in the flesh into whome it cannot be that god sent vncleane spirits to the end that the diuinity of Christ might appeare in their myracalous eiection but for some other cause or causes best knowne vnto his maiesty and namely to chastice them for their sinnes as is manifest by that wee haue alleadged before out of Deut 28. and 29. which is the cause of all iudgments though god alwayes respect not that principally but sometimes besides his owne glory Iohn 9. 3. some other thing best knowne to himself as we see in the example of Abraham Iob with others and by sundry testimonyes of holy scripture To returne therefore againe to speake of those parties we intreate of Yf any obiect against this possession that in all these thinges we were deluded by sathan by whom our sences were deceyued so that wee semed to see that which we did not see indeede To such I answer that if any such thing were then not our sight alone but all our sences were deceiued our tasting only excepted for we did not only see looke vpon with our eyes strange and impossible accidents but heard also with our eares and handled with our handes yea sundry smells there were some times moste swéete and delectable at other tymes most noysome stinking no man knowiÌ„g from whence they came as is to be deposed by many Now it is hard that so many sences shold be deceaued But what is more against sence then to ymagine and obiect that here He fomed as white as the snowe as thike as that which commeth from the horse or boare About 150. of vs beheld this offt and many times and somtime for an hower together ropinge downe along on his breast It was to be felt It was wiped awaye the cloth wett therwith in the sight of vs all shall we now saye he seemed to fome but did not fome he was of that strength that diuers times 4. or 5. though they had great advantag of him could not rule him what is there more against common sence then to affirme that he seemed onlye to be of such strength but was not so which of their sences I praye you how manye of theire sences were deceaued which tried their strenght with his whither was there not somthing els deceiued besids ther outward sences If herein my sences were deceiued I will trust them the worsse whylst I haue them yea I assure you yf the case were so I could not tell when or wherin to trust them lest they shold deceiue me as they did then all the witneses herof yf they will speake according to their knowledge and consiene and I doubt not but are of the same Iudgment with me Againe thus one might haue obiected against the possession of those which had euill spirits in them wheÌ„ Christ and his Apostles were vpon earth as well with as good colour apparance of truth as against the possession of such as we speake off But if one should haue done so had he not spurned against the truth and by consequence bene in great fault yes verilye so suerlye doe they and are no lesse faultie which obiect this against vs and the possession we striue for Take heed therfore good christian reader I beseech thee lest whilest thou stand for the delusion of sathan he delude and deceaue thee And thus much for proofe of the possession of they persones aboue named The end of the First Parte HERE FOLLOVVETH THE SECOND PARTE The 2. part That they were verily dispossessed and of the meanes wherby the same was wrought Hauinge sufficiently proued euen by the testimony of holy scriptures those persons we treate of were verily possessed with the diuell with such vnanswerable reasons as may suffice any indifferent man that is not ouercarried with preiudice or partiallity againste the cause so as it is altogither needelesse to speake any thinge further for proofe therof now it followeth that we proue likewise with such inuincible arguments the dispossession of them in handlinge of which point we must remember that whatsoeuer shall make for proofe of their dispossession the same also confirmeth further their possession for how can a man be dispossessed of the dyuell if he was neuer possessed thereof That this may the better appeare let vs looke into the dispossession of those mentioned in the gospell and therewithall see what thence may be gathered for confirmation of their dispossession we speake of In the aforenamed place of Marke it is said that Iesus hauing charged the vncleane spirit to come out of the childe then the spirit cryed c. that is ymediatly after the charge or commaundement giuen to the spirit and therevpon the spirit cryed rent him sore came out and he was as one dead insomuch that many said he is dead Nowe after this very manner it went with the aforesayde Doemonyakes at the instant of their deliuerance or amendment First it is said the spirit rent him sore and came out whereby is insinuated the greatnes and extremity of the childes torments ymediatly before the egresse of the spirit aboue that which is ordinary for before it is said he tare him here that he tare or rent him sore notinge by this addition an increase of paine The like we reade Luke 4. where Christ commaunding the diuell to come out of a man it followeth imediatly then the diuell throwing him in the midst of them came out of him and hurâ— him nothing at all whereby it appeareth that the possessed some little time before the egresse or going out of the spirit are excedingly tormented As Danaeus noteth vpon this place of Marke when Christ commeth and approcheth neere vs saith he then doth the diuell teare and torment vs more eagerly as he did that child at that time Fâ—r as Isodorus writeth then the diuell doth more cruelly rage agaynst him whâ—me he possesseth when
he knoweth that by deuine vertue he is to be expelled out of him Surely they that were eye witnesses of this matter in conscience must needes confesse they neuer beheld any in such torments as theis eight were a little before their deliuerance what els ment those great and vnnaturall swellinges such strong and violente casting vp and downe of their bodyes forwardes and backwards such scriking or crying It can not be denyed but that they were manifest arguments of the horrible passions and torments which they incured No doubt but the beholders were all of them greatly dismayed astonished thereat as men at their wits end not knowing what to doe nor which way to turne them And heere I aske not only of them at Cleworth but those also at Nottin which were present the day of Som ers his dispossession whither by reason thereof whereas all the daye long before one had bene their mouth to god they hauing that good order did not disorderly and confusedly all in common pray and cry aloud vnto the lord euery one according to that himself liked as meÌ„ not able to conteine themselues but must needes cry out vppon that fearfull sight Yea I demaund further of M. Starchyes houshould and W. Som. his maister and the rest of that famili whither all the time â—o theire and his possession they euer sawe them so greuously tormented as he and they were a little before their deliuerance Secondly where it is said the spirit cryed and came out and in the first of Marke of another the vncleane spirit tare him and cryed with a loud voyce and came out of him and in the 4. of Luke that the dyuelles came out of many crying yea in the 8. of the Actes indefinitly of those that were dispossessed that the spirits crying with a loud voice came out of many that were possessed I report me to those that were present whi ther ymediatly before the dispossession of the aforesaid persons they heard not for the space of a quarter of an houre or thereabouts the most fearefull strange vnnaturall and loude cryes that euer came to their eares and to them at Nottingham whither they eueÌ„ then crying out as men mightily astonished at that they heard sawe Somers was not heard farr aboue them all although they were in nomber some 150. Tormented they were in their fits all the tyme of their possession more extreamly the day of their deliuerance and most of all a little before In like manner cryes or scrikings they sent out manye in the time of their possession but neuer of that loudnes continuance to those went from them at the instant the spirits went forth Thirdly I demaund of the same persons which were to the nober of some 40. at Cleworth and 150. at Nottingham whither according to that is said heere in S. Marke they did not ymediatly after the end of their torments and crying ly as dead and so continued for a good space The reason hereof I take to be this for that the spirit at his last farewell as I may say tormenting the party to his vtmost the body after those greuous torments lyeth at rest as it desiereth and thus lying the party semeth to be as dead wherein the cruelty mallice of sathan doth notably appeare who when hee seeth that he can not continue in man to torment him still after his accustomed manner as he desiereth will yet do what he can to vexe him at his departure or going out These 3. tokens or signs of dispossession were often sene and hard in K. Wright who being not only possessed but by her owne defalt in that the vcleane spirit returninge found her empty swept garnished and so prepared and ready to receiue entertaine him so far was she from resisting of him repossessed and that sundry times at her seuerall dispossessions was euer extreamly tormented schriched fearefully or cryed out and then laye as dead Hence I collect the dispossession of these Demoniakes for as when we see one handled after the same manner as they weare who in the scriptures are said to be possessed with sathan we must needs confese that the same party is verily possesed even so when we see one so affected and vsed as they were who are said in the scripture to be dispossessed we cannot chouse but say that they also beinge so affected are dispossessed in like manner for Desimilibus idem sit Iudicium And no doubt but the holy ghost in the particuler describinge of the manner of possession dispossession did leaue aspeciall doctrine direction to the Church in succesciue ages how to discerne to be assuered in the like cases Thus doe I the rather Iudge because otherwise yf the partye now dispossessed weare not so affected as they were who are mentioned in the gospell when the people of God haue only praied or fasted praied a long time together they cannot knowe that the party is deliuered although it be so For the ease of the party will not suffice because that is vsuall with Demoniaks seing the diuill vexeth them but at certaine times only being otherwise out of their fites as well as any other body soÌ„e speciall cases excepted wher the spirit mak eth them blind dumbe deafe or gathereth them all of a heape so as they goe * bowed together as we read in the gospell or lame as in experience hath bine sene in Th. Dar who was lame and depriued of the vse of his legs for 13. weekes together or their abouts wherfore it is evident that yf in the dispossessing of a man the spirit should not crie aloud rent him sore cause the party to lye as dead which are the only apparant signs of his egresse then could not the party possessed be discerned to be dispossessed and so God shold not haue that praise nor man receiue that profite by such agreat worke which othewise by the certaine knowledg therof they should But now that God in his infinite wisdom hath recorded these signs in his worde and left them for a direction vnto his Church herein he hath prouided a remidi for our weaknes and furtherance of his owne glorye furthermore I haue in experieÌ„ce obserued this signe also of Sathans goiÌ„g out of him whoÌ„ he possesseeth to wit wheÌ„ the Demoniak doeth either se somethinge going from him or sensiblie fele somthing to come from within him Thus Darl saw somthing like a mouse go out of him as he supposed of those in Lan. on of them felt saw somthiÌ„g go out of her as she thought lik an vrchin another in this a 3 in that forme so of the rest accordiÌ„g as it is set downe in the stori W. Som. also though he saw no visible shape at the egrese of the spirit it he felt somthiÌ„g com from withiÌ„ him which he thought wold haue pluckt away his throat as M Byrom had before him wherby he those in Lan.
were fully perswad ed that the diuil was gone out of them which we must not so vnderstand as though the spirits had bine continued in them in such bodies assumed vnto them or that the spirits could not come out of theÌ„ but must nedes be felt or it could possibly be felt or sene but that the spirits by ther operation caused somthing which was felt did appere in som visible forme or shap All or most of which shaps we haue hard were vgly no maruil coÌ„fidering the were represented by the foule spirit Herevnto we may add the vomiting vsed by Som at the very egres of the spirit and not long before as it were foretelling the same both in those in Lan. Th. Darling but the scriptures making no meÌ„tion of these signes they are to be regarded accordingly Seeing then it is so that the outward notes signs of deliuerance from Sathans possessi on precedent and subsequent were found to be sene in these persons why shoud we doubt but that the thinge signified by those signes was also truly though not to the eye performed especially consideringe that out of the aforesaide signs accompanieth as I may saye the very egresse or going out of the spirit for the spirits criyng goe out and that another is not vntil he be gone forth for we read that when the spirit was come out of the child then he was as one dead Againe we called vpoÌ„ God that it would please him to cast the vncleane spirits out of the persons afflicted before vs so as their bodyes might be temples for the holy ghost to dwell in god hard our pray ers vttered in such tearmes to that end and we visibly did see the worke accomplished after our desiers Furthermore we are to remeÌ„ ber that howsoeuer Sathan in the time of these possession did vsually in visiblye shaps appeare vnto them yet did he neuer seke to enter in to them vntil after that time thei were dispossest which then he eger lye attempted both by promises and threats and that with euery one of them which greatly confirmeth their dispossession for the holy scripture telleth vs that the vncleane spirit is cast out of maÌ„ before he seke to enter in againe VVhen they vncleane spirit saithe our sauiour is gone out of a mdÌ„ he walketh through drye places seekinge rest and when he findeth none he saith I will returne into mine house whence I came out c. True it is that this returne wee speake of seeking of the spirits to enter againe into them we receiue by report from the parties possessed that no other is privy to the same but it considerâ—nge it hath bene so with all and euery of them as they hauc witnessed and that manye others I meane they which were present at the said assalts of Sathan to enter into them as the parties afflicted affâ—rme though they neither saw Sathan nor hard him it both saw and harde them suddenly and strangly disquieted most eger in resisting the deuil whervpon those which were present did also assist them theirin and that it was not so with any of them all the time of their possession in the apparitions of satan theâ—e things I say considered and that they agre so with the scripture I cannot se why any should â—eiect and not credit that is here said of the vncleane spirits returninge and seeking to repossesse them Now this returne of Satan and indeuoring to enter in againe recouering some of them also as it argueth both their possession and dispossession so likewise their expulsion of the wicked spirits by the finger of God in his appointed meaines Greatly therfore doe they for get themselues and that which in holy scripture is written concerning this matter who hereby are offended taking hence occasion to think and to speake that Somers was not possessed but that he was a verye counterfeite or that he was not dispossessed because he cane doe the same thinges againe Knowe wee not that the deuill beinge gone out of a man if returninge which he will certainly doe he finde him emptye sweept and garmshed it is impossible to keepe him out but he will enter in and dwell there yea with more and worse then himselfe or cane we be ignorant hereof that Som. is emptie swept and garnished if we consider of his intollerable ingratitude for that mercy of God receiued his abominable lyeing slaundering obstinacie therin to speake nothing of those lewd prankes he playd in the Bishope of Londons house viz. stealing whoring running awaye c. as I haue bene credibly informed Seeing then that these thinges agree and fall out iust accordinge to the scriptures and that herein we se still the scriptures fulfilled why are we not rather hereby confyrmed then stumble therat as a rocke of offence neither is it to any purpose to obiect here as some do that this scripture is to be vnderstod of asperitual deliueraÌ„ce out of the po wer of the deuill For howsoeuer that is saide here is most true being vnderstod spirituallye I meane of the spritualll deliuerance from the power of Sathan yet it is certayne the Lord onlye speaketh of a corporall deliuerance which is confirmed partlye by the occasion and co herence of this scripture arising of the eiection of Sathan out of one whom corporallye he had possessed and not sperituallye more then other men as is noted by Luke but chiefly by the text it selfe wher in the vncleane spirit is sayde to goe out of a man secondly to enter in againe both which speaches are neuer vsed in the spirituall sence but often yea vsually in the other And because that is and hath bene said by me concerning Satan returne to repossesse the partie out of whom he is cast is so vnsauerye vnto many even as if there were noe such thinge reueiled but was some conceit of myne Let vs therfore add to this scripture for further proofe therof and confyrming of this truth that speach of the Lord in the 9. of Marke I charge thee thou dumbe and deafe spirit come out of him and enter no more into him which charg of entering no more into the child our Sauiour would neuer haue giuen had not he knowne that Sathan would haue attempted it and other wise haue entered into him if he could as beinge the propertie of the diuill to seeke to enter into them againe out of whom he hath bene cast And surelye how can it be otherwise consideringe the nature of Satan and his extreame malice towards man especially towards such as haue bene taken out of his power whervpon it is saide before that seekinge rest after he is cast out one that is seekinge ot praye vpon and spoyle men for that onlye bringeth rest and quyet vnto him he findeth none that is none doth please or satisfie him in respect of the recouering that man out of whom he hath bene cast such and so vnsatiable is his malice
towardes him he hath lost and hither doth it carye him VVe maye likwyse obserue for the further confirmatyon of the former exposition that in this place of Marke wher we cannot deny but that Christ speaketh of dispossession and coporall possession is mention of the spirits goinge out and entringe in as in the forme scripture and therefore the premises well wayed and these sayinge of the Lord in Marke and Mathewe compared together ther is great reason we should vnderstand that of the vncleane spirits returne accordinge to the letter The * want of this returne of the spirits doth among other thinges induce me more then to suspect the dispossessions in the Papacie that the are not by the power of God and so noe eiection or expulsion of Satan but a voluntary departure for the further strengtheninge and confirming of them in their false worshipe of God but of this more hereafter Lastly forasmuch as all those we haue spoken of they excepted who are repossest are and haue bene for so long time euen two yeares altogither free from that strange and greuous manner of handlinge or vexation in their bodies wherof we haue heard at larg why shold we doubt of their dispossession especially seing the strong man armed keepeth not their houses seing they carry not themselues as he desireth as Somers doth during which time and in which case only there is peace If you requyre more time for confyrmation thereof you haue it in Th. Darling who hath continued well and in his former pristine estate for the space of fiue yeares and aboue blessed be god therefore and whose house it is manifest the strong armed man doth not keepe seing god hath not only giuen him with the rest in his condition to confesse declare and beare witnes to the greate thinges the Lord hath donne vnto him and how he hath had compassion of him but also to suffer for the same Here it will be obiected generally against all dispossessions in these daies that to cast out Sathan is a miracle and therfore miracles being ceased ther can be no dispossessions at all For answeare herevnto we must knowe that deuills are cast out two manner of wayes either by absolute authority as by Christ being God or by * an authoritye committed and giuen of Christ to men as Though Bel Zabub the prince of Diuelles and with him Legions had bene in him yet had you cast them out for if you can beleue nothing shal be vnpossible vnto you howbeit this also you must know and vnderstand that the spirit wherwith this child was possessed is on of the worst kind of spirits becaus in the ordinarie meanes which my father hath left to his church he wil not be expelled by praier alon without fasting thervnto adioyned Now your faith being weake the spirit on of the worst kiÌ„d therfor hardly to be remoued what marvell is it though you cast hiÌ„ not out yea how was that possible I deny not but notwithstanding the weaknes of your fayth had you fallen vpon another spirit on of that kind which in the ordinary meanes that is in the church may be cast forth by prayer you might happely haue expelled him but take the case as it is your faith weak and the spirit one of the worst it could not possibly you should haue remoued him although theÌ„ the lord attribut it cheifâ—i to their vnbeleife that the had not cast forth that diuil yet he signifieth by thes words that their was a cause or impediment also in the spirit so that the answere of christ is double consisting of two partes wherin he sheweth his Disciples that for twoo causes they had not cast the euil spirit out the one and cheif was in them selues to wit their incredulitie set downe in the 20. vers the other in the spirit possessinge the childe for that he was one of the worst kynd mentioned in 21 verse Nowe this second cause is not set downe in plaine and exprese wordes as is the firste but therby made knowen to the Apostles because he was on of that kynd which in the meanes that euer was and shall be in the church would not be expelled by sole prayer without fasting annexed therunto and this is it that Christ ment in makinge mention of prayer and fastinge and not that the Apostles should haue fasted and praâ—ed to any end whatsoeuer This beinge the true and natural sence of this scripture I further affirme that howsoeuer the scope and drift of Christ in these wordes was to make knowen to his Apostles that the vncleane spirite wherwith the boye was possessed was one of the worst kinde of spirits foras much as it was on that wold not be remoued without the strong cheife of those means which were orcinarie and perpetual to wit praâ—er and fastinge and that thence partely it was that they did not cast him forth yet hence we may gather and Christ Iesus secretly giueth vs to vnderstaÌ„d as much that the worst kind of deuils therfore much more others may be dispossessed by the meanes of fasting and prayer And from these wordes a man maye as well conclude that christ would haue prayer and fasting vsed as a meanes for the disposse ssing of Diuils as one may gather that the phâ—sâ—tion would haue phlebotomie or letting of blud vsed for the cure of him that hath the plurisie who affirmeth that a plurisie can not be cured but by phlebotomi this kind saieth christ goeth not out but by prayer and fasting therfore by praier fasting it goeth out which might be confirmed by a thousand such like speaches one saith to a trauailer at Doncaster iourneinge towardes Yorke you can not get to Yorke but by Feribridge Is ther any so simple that vnderstandeâ— not therby thus much that by that waye he may passe thither though some other waye by reason of the waters or some other â—ett he can not passe considringe then that our Sauiour mentioneth this as an effectuaâ— meanes for the casting out of Diuills and that ther is neither scriptur nor sounde reason which appropriateth the vse of this meaines vnto that age or to the persons of the Apostls others indeued with the myraculous gift as shall be shewed heare after I can not see whye the same meanes shoulde not stand and remaine at this day why fasting praier should not be held the effectuall ordinance of christ for the castinge out of Diuils That there weare certaine dispossessed in christs time besids those which were dispossessed by Christ himselfe his Apostes and others in dewed with the gifte to worke miracles it is manefeste by the 12. of Math. Acts 19 but how by what meanes that was don apeareth only by this place of scriptur we haue in hand which was either praier alone or prayer and fasting according to the kind of spirit possessing the party which we do not so vnderstande as though it weare requisit that
so to haue done I meaine their was no necessity theirof their faith being strong muchlesse to haue praied fasted for then in all their miracles they must would haue vsed praier which they did not Yea very seldom did they praye only twysse as I take it once * Peter in restoring Tabitha to life againe an other tim “ Paul in healing the father of Publius of a feaver which they did doubtles either in regard of themselues to stir vp increase their fayth or els because of those which were present that the beholding and heareing them to call vpon another when they were about to do the great worke they had in hand myght theireby knowe that that which they did was not done by their owne power but by the power of him whom they did inuocat In whether now of these respects soeuer they Apostles vsed prayer in the miracles they wrought whatsoeuer they were it is cleare that ther faith being strong much more being so strong as might be they need not to haue vsed prayer yf then the Apostles saith being great they neede not to haue prayed as in the doinge of other miracles so neither in the casting out of satan but as they saw it profitable to others much lesse nede they to haue vsed prayer and fastynge And if theire faith beinge strong they could and did worke miracles and namlye cast out diuels without any prayer at all and some of the worst kynd in all liklihood there were in that great number they cast forth much more their faith beinge such they could and did worke miracles and cast out diuils of they worst kynd without prayer and fastyng That therfore which Stapleton and Thyreus here affirme can not be true Againe the wordes of our sauiour are against this interpretation If saith he ye haue faith as a graene of musâ—ara seed ye shall say vnto this mountaine remoue hence to yonder place and it shall remoue and nothing shall be vnpossible vnto yow except we will haue these wordes how be it this kind goeth not out verse 21. to containe in them a perticular exception out of the generall which I take to be very vnsound and con trary to the meaninge of Christ For vnder the worde nothinge notwithstanding the words following ver 21. I would rather include speciallye and chieflye that very worke they were questioned about theÌ„ because of the words ve 21. exclud the same As if Christ had said yf your faith be as agraine of mustard seed ye shall not onlye be able to doe the same that I now haue done yow through the want of faith could not doe but any thing els whatsoeuer though it were as difficult and impossible a thinge as it is to remoue a mountaine They Apostles then by vertue of their miraculous faith could doe any thing and therfore cast out any diuill Moreouer when we consider of the power authority that Christ gaue they Apostls ouer vncleane spirits to cast them out and how ac cording to the same they preuayled so mightelye agaynst the deuils which were soe subdued vnto them as that the cariynge of kerchefs or handkerchefs from their bodyes caused they euill spirites to goe out of men we cannot se how their faith not failyng them Beelzebub shold be able to withstand theire liulye voyce and commaund giuen in the name of Iesus Christ though no prayer fasting were vsed by them Finally we must remember that this power of they Apostles ouer vn cleane spirits was not thus bounded and limited by Christ who gaue it them but reached it selfe further even to and ouer all euill spirites whatsoeuer as Luke witnesseth sayinge then called he his twelue disciples together and gaue them power and authority ouer all diuils to heale diseases so that if he were adiuil they had power to â—â—st him out And lest this pretense should be left vnto vs that they had power ouer all wicked spirits in that by fastynge and prayer though not otherwise they were able to cast out the worst kind of spirits as others without that meanes we must remember that with this power ouer diuils yea all diuils Christ ioyneth the healing of diseases as appeareth also by the 10 of Math. when it is said that Iesus calling his twelue disciples vnto hym gaue them power against vncleane spirites to cast them out and to heale euery sicknes euery disease and in the 8. verse following Christ saith vnto them heale the sicke clense they lâ—apers raise vp the dead cast out the deuils from whence we maye learne thus much that as by ver tue of the aforesayd guifte and power they were able and did with a word withont any more adoe heale the sicke cleanse they leapers re store sight to they blynd c. even so by vertue of the same gift and power with their word or commaund in the name of Iesus without any further adoo by fastinge and praying they were able to cast out all deuils and did as occasion offered yf their faith failed not which is further confirmed out of Iohn 14. verily verily I say vnto you he that be leeueth in me the workes that I do he shall do also and greater then these shall he do But this scripture is thus expounded and vnderstoode by many that Christ hauing shewed his disciples in they wordes before that it came through the defect and weaknes of their faith that they had not cast forth the deuill now telleth them how by what â— eaÌ„es their weake faith might haue receiued increase and strength even by prayer and fasting wherby their faith being strengthened they might haue expelled Sathan Herunto I answear 1 that our sauiour speaketh of the miraculous faith as appeareth plainly by the text if saieth he ye haue faith as is a graine of mnstard seede shall saye vnto this mount ayne remoue hence to yonder place and it shall remoue and nothing shall be vnpossible vnto you Now this kind of faith as it was giuen without meaynes to certeaâ—ne men and God appoynted no meanes for they begetting of it so neither did he ordayne and establishe any meaines for the increase of it which if any will contradict I would knowe wher God sanâ—â—i ieth any ordinary meaines to be vsed for they increase of that he â—iueth with out meaines You will hapily saye that Paul for they increase of those graces of the spirit which without meaâ—nes he receaued vsed the ordinarye meanes of studye and meaditation I graunt that Paul did vse ordinary meaines for the increase of grace receiued And no maruile For as by meaynes of heareing readinge and meditation he had receiued diuers giftes of the spirit so why should he not by meanes â—eek the increase of the same be it also graunted that he vsed meaines for suspect then for the reason aforesaid I can not but dissent from them therin Thus we see that the former expositiones which are giuen of
happely he will not reste but there by be drawen to giue eare vnto the worde preached and so be brought to that faith the end whereof will be the saluation of his soule whereof if this worke of god be an occasion to any oh howe will such bless God for the same and ioye in this that the sounde there of came to his eare Thus we plainely see howe this worke of god sarueth to confirme the authority and truth of the holy scriptures I meane howe it som what helpeth to perswade vs incredulous men to beleue or more stedfastly to beleue that the are deuine and certainly true in that we see many thinges spoken of in them and very incredible to flesh and blud as well as others there mentioned fulfilled before our eyes and to be most true Seinge then no hurte but mnch good as we haue heard cometh by this worke why shoulde any be offended with vs for bearinge witnesse to this work and why doe any stand vp and sett them selues against this worke indeuoringe to annihilat the same Certainly in fo doing they are not only iniurious to man hindring him of the good fruite he might reape thereby but also aduersaries to god and his glory prophaninge and not hallowinge or sanctifiinge this his name Christ Iesus to such as he cured was wont to say be it vnto thee as thou beleuest thy faith hath made thee whole goe in peace thysinns are forgiuen thee synne no more least a worse thinge come vnto thee and to many see thou tell no man of this I haue donne vnto thee yea somtimes he straightly charged others that they should tell no man what was doune But to him out of whome he had cast out the dyuell he saide goeshewe what greate thinges the Lorde hath donne vnto thee and howe hee hath compassion on thee It is also to be obserued that we reade not the same or like speach to this vsed to any besides of all those that Iesus healed whereby it may seeme that the Lorde Iesus woulde not haue this worke in any case smothered and kept close no not for a time but rather set as a candle in a candlestick vpon the table that it may giue such light vnto men as we haue already seene and no maruaile considering the wordes followinge of our Sauiour goe slew saith he what great thinges the Lorde hath donne vnto thee Are there greate thinges to be looked vpon in this worke we speake of euen by the testimony of Christ himselfe whoe then and where is he if Somers the 7. in Lancashire and the rest were possessed and dispossessed that dare stand vp to darken and obscure the saide worke whereby the people of god be kept from behouldinge the greate thinges of the lord and so hindred from the greate good they might reape thereof and god from his glory If it be euident that vpon these persons this worke of god hath bene wrought who seeth not how contrary minded such are vnto Christ Of the 70 desciple whom Iesus sent forth by there preachinge miracles to prepare and make awaye for him selfe and his ministrie it is sayde that when they had accomplished this worke they returned againe with ioye sayinge Lorde euen the deuils are subdued to vs through thy name In this subiection of the spirits vnto them aboue all the greate workes and miracles they wrought they reioyced wherein how so euer they exceeded wherevpon Christ reproueth them sayinge In this reioyce not that the spirits are subdued vnto you but rather reioyce be cause your names are written in heauen yet marke that he doth it so as that he denyeth not but that they might reioyce there in but rather indede aloweth and commendeth the same so that we keepe a measure and make it not our cheife ioye the which shoulde be that our names are written in heauen wherof the other giueth no assurance for asmuch as it may fall into a reprobate And truely how can they which heare of the aforesayde worke of God but reioyce when they see the Lorde Iesus subduinge Satan vnto men when we see by praier and fastinge deuylls cast out of men whe we see God perfourming his promise the scripture before our eyes fulfilled and our christian brethren also delyuered from the torments of Satan If wee turne our eye eyther to God or man can wee chuse but reioyce and blesse God for such a worke greatly then are they to blame and farre from that affection they shoulde haue who are disquieted and offended here with and most faultie of all shall they be who when the worke shall be made manefest to there conciences as I trust by this treatise it is shall yet notwithstanding lift vp there hee le agaynst it Through the want both of a corrector and of the authour their be very many faultes in the printing among which these following be some 〈◊〉 with I desire the reader with patience to beare pag. 6 chaire open for chaiâ—e open p. 7. departed in for departed 8 〈…〉 for stâ—e caned p. 10 fleamthicke for fleâ—n c lhiere p 13. 〈…〉 for her p 1 2 pence read 3 Pence p 33 the diuers for diuers ib wherwith 〈…〉 p 22 derelinquisti for derellquistr ibi fortaken for forgotten p. â—5 〈…〉 p 49 learne for leave p 51. continancy for continuance he had in p 57 〈…〉 for with all possible p 60 who indued for who was induâ—â— p 91. the 〈◊〉 prayer for the fasting and prayer they vsed verse 1. Lohn 9. math 11. 24. math 28. 12. 2. Cor. 13. 8. â—s 4. 20. â—â— 2. 11. â—th 9. 33. 34 12. 22. 〈◊〉 11. 14. act 20 27. â—al 111. 2. ver 8. 15. 21. 31 v. 11. psal 143 5. ps 111. 4 ps 91 4 psal 105 â— math 12. 30. this sheweth that the deuill transformed himselfe and appeared vnto them like an angell of â—ight in like sort William Somers had asore throat after the departur of the spirit Luke 11. 26. by the manner of meeting the 2 time and wordes vttered to him the 2 time it should seme rather to be the deuill in the liknes of an old woman This Kath Wright is a yong woman dwelling at a place called Bridgway lane not far distant from Blackwel more who about 14 yeres past being possesed was by prayet deliuered but is since repossesed 〈◊〉 like in my owne hearingâ— did Kat. VVright â—eing possessed Math. 21 43. who because he was an aduersari was made a comâ—issioneâ— with him 2 other Pet. Clerk Maâ—or Mâ—es Leigh officiall say I counter feited Such effects ac haue bine down by these parties possessed cannot proceed from the nature or skile of man how spirits being with out man do vexe him Iob. 2. 7. It is impossible for Satan being without man to haue the whole rule and disposition of the body math 15. 2 2. mark 9. 22. verse 17. 18. 22. Against the filie shift of pretended counterfeiting 14 ther
there mentioned which can not possibly be donne by any arte or skil of man but that they far surpas his cunniÌ„g all humaÌ„ power It can not be then that they counterfeyted If any man shal doubt that the history is not truly reported by me lett him consider that there hath bene that course taken in these treatises which hath bene euer thought best and most likely to procure credit to any story For herein we haue obserued all necessary circumstances the persons which were thus afflicted the time when the place where and hereafter sundry of the witnesses before whome these things fell out shal be produced If I only had bene a witnes of these thinges though I might happely haue made report of them to some of my acquaintance who knew me to be one that through gods mercy haue learned to make conscience of a lye yet should I haue bene afrayd to haue put them in print for so many to reade and vnto whom I am altogeather vnknowne But seing that these things haue not bene done in a corner but in places that are populous and famous inough not beyonde the seas but in such parts of our owne land as any man that is desyrous to search out the truth in this matter may either go to theÌ„ him selfe or receiue certaine intelligence from thence without any greate trouble before such witnesses of whom mani are well knowne to be of such integriti as they wold not be corrupted of such wisdom as the could not be deceiued specially vsing so many meanes as they did to try and boult out the truth further that not the witnesses onely but also the parties themselues which were so possessed are aliue and lastlie that there are such a cloud of witnesses euen hundreds whereof soÌ„e 30. vpon their corporall oathes haue deposed the impossible thinges to be counterseyted which we haue reported of Somers If any man notwithstanding these helpes against his incredulity herein shall stil either deny or doubt whether this matter of fact hath bene trulie reported I see not why he may not as well deny or doubt whither any thing be true that is written in other stories yea much better may on call in question almost any other human story considering that thos parties whome histories past conscerne are deade but these aliue their histories are not deposed vnto at least by so many witnesses as and no maruell for they were possessed with a legion of diuels and this child with one only The 14. marke of one possessed is that they are depriued of theire sences internall and externall The first is euident by this that the man out of whome the diuels were departed is saide to sit at the feete of Iesus cloathed and in his right mynde he was therefore out of his righte mynde when he was possessed which is further confirmed in that he did weare no cloathes in that he did shun the society of men abydinge in no house but in the graues in that both night and day he cryed in the mountaynes and in the graues as also by the speaches which vpon the sight of Christ he or rather they being two as appereth by Mtthew vttered saying or crying with a loud voyce what haue we to doe with thee Iesus the sonne of god I charge thee by god that thou torment mee not which they would neuer haue sayd had they had the vse of their vnderstandinge And least we shold imagine that it was thus only with these two posessed with a legion we must remember that these and such like speaches or exclamations arguing a depriuation of vnderstanding were vttered by some other also possessed which for the saÌ„e reason were likewise depriued of theire internall sences Euen so it was with these persons for had they in Lancashire bene in theire righte myndes they would neuer haue spoken so malepertly in theire fits as vsually they did to those that were then present especially to Maister Starchy whome commonly they called goodfellowe all their speaches also in a manner suting with that tytle and Mistres Starchye whose owne childe called her whoore neither would they euer in the presence of so many and euen then when the holy scriptures were in handling haue spoken so filthily as it is a shame to name or so blasphemously of the holy byble calling it often tymes and that aloude bible bable as they did nor 3. or 4. of them in theire whispering speaches actions gestures and countenances haue at that time and duringe that holy action carryed themselues so wonderfull vainly as they did and Iohn Starchy sometimes as we haue heard in byting or snatching at euery one that was neare him throwing what came to hys hand at whomsoeuer shewed himselfe therein for the present to be mad Heere we may remember to the same end the monstrous blasphemy of Somers and his strange and vnnaturall vndeannes especially in acting the syn of whordome in that manner he did and that in the presence of so many also his filthy and abhomynable carriage of himself with a bitch before diuers which he did after his repossession Hither also refer the vyolence he did to his owne body and the light behauiour he vsed in the begining of his possession in dancinge laughing c wherevpâ—n he was suspected to bee out of his wittes Finally it is hereby euident that neither they Darling nor Katheryn Wright had in theire fits their vnderstanding because they knew not what they said or did nor what was sayd or done by others Indeede out of their â—its those which are possessed haue the right vse of theire mindes but in and during the same they are altogither ordinarily de priued thereof as hath bene shewed Yf it be said that these actions speches came from the diuels within them I answer that that is most true yet forasmuch as it seemed to men otherwise so they seemed to be out of their right mynâ—es thervpon they are said so to be The second conscerning the externall sences and namely that of feeling may be gathered likewise out of the aforesaid scripture in that tâ—e man which had an vncleane spirrit is reported to haue stroken himselfe with stones which if he had had his â—eeâ—ng he would neuer haue done especially in that vyoâ—ent manner that he did so it was with the aboue named 10. 〈◊〉 and thereof tryall was oft made in Somers and as otherwise so by pricking of pyns whereat he neuer styrred though a pyn being somewhat greate and crooked was thrust vp to the head and in Th. Darling this was manifest aboue any in that in his fits his shoulder bones and other bones oâ— his armes to the sight and feeling of others were thrust out of their ioynets and in agayne he not complayning thereof As touching the other outwarde sences seing hearing c. it is not indede manifest by the scriptures that they which had vncleane spirits were in their fits depryued of them
yet from thence it may well be coniectured so to haue bene for seing som were altogither blynd and deafe through the diuel within them causing the same and generally were depriued of their inward sences and that outward of feeling why may we not in all probability ymagine that they were without theÌ„ vse of these other sences also and as touching our demoniaks they in their fits nether heard nor saw though their eyes were open as themselues reported Further and more certaine knowledge herein we cannot haue neither neede wee desire considering the number of persons reporting this also that sundrye of them were far distant one from another dwelling in seuerall shires and almost all of them children The 15. signe of sathans possessing is when such speaches are vttered by the mouth of one as sauoure not of the spirit of man but moste fitly agree to a wicked spirit Thus we reade in the gospell that the possessed when they sawe Christ began to cry out saying Iesus the sonne of the mofl high god what haue wee to doe with thee art thou come hither to torment vs before the tyme art thou come to deflroy vs I charge thee by god that thou torment mee not Hither apperteyneth that answer that his name was legion and that request that yf he cast them out he would suffer them to enter into the heard of swyne for we cannot doubte but that those speaches were vttered after the same manner the former were that is by the mouthes of the parties possessed and it is playne by Luke 8. 30. After this maner M. Hardman said a little before the spirits egresse I am hott I must goe I must away I cannot tarry whither shall I goe I will not dye In like manner Somers or rather the diuell in him said that he was god meaning percase the god of this world that he was the prince of darknes that he was sometimes in heauen and when he caused that lump or swelling in his eye or toe I will goe out at his eye I 'le goe out at his toe and vpon saterday at night before his dispossession in the time of prayer I must be gon with many more speaches as appeareth before the like hereto he did also vpon his repossession but specially vpon the 20. day of February 1597. which was about 4. dayes after he was repossessed when lying in a trance he vttered many sententious speaches of this kynde which were written from his mouth in the presence of diuers persons of good credit For instance and a taste these I bayted my hooke often and at last I catcht him Heere I was before and heere I am againe and heere I must stay though it be but for a short tyme. I leade them to drinck carouse and quafse I make them to sweare I haue leaue giuen mee to doe what I will for a time What is wightier then a kinge in his owne land A king I am in whome I raigne heere I am king for a time In like sort Darling vpon the day of his dispossession vttered wordes of this kind with his mouth wide open Brother Radulphus I will goe to my maister Belzâ—bub and he shal double there tongues and againe let vs goe out of him and enter into some of these heere with diuers others as appeareth by the history of him in print many such like speaches also I well remember by Ka Wright The 16. signe of possession is when men offer vyolence to they re owne bodyes so in the 5. of Marke it is saide of the man which had an vncleane spirit that he did strike himself with stones the diuell indeede was the striker and the man a meere patient but because it was done by his owne hand and so seemed to doe it himself therefore it is ascribed vnto him and thus many times those things are attributed to the possessed which were indeede done by sathen the possessor And in like sorte haue I my selfe often done in this treatise According to this we haue haerd before of Somers ' who howsoeuer he did not strike himselfe with stones yet did he beate his heade and that with greate vyolence against the ground or floare of the house and against the bedsted and throwe himselfe against the wals The 17. signe of one possessed is that he is not hurt by all the vyolence that the diuell doth to his body nor all the torments that he putteth him vnto so as notwithstanding all his rage and crueltye not a bone of the possessed as I may say is broken This appeareth by the 4. of Luke where when Christe had commaunded the dyuell to come out of the man possessed it is sayd that then the dyuell throwing hym in the middest of them came out of him and hurte him nothinge at all It is asmuch as if it had bene saide the dyuell vppon Christes commaundement to goe forth of the man cast him violently and headlonge among the people and there rent him sore and extreamelyâ— tormented hym so as one woulde haue thought he had vtterly spoy led the man or at the least greatlye hurte him which appeareth also by the firste of Marke where the same story beinge reported it is sayde that the vncleane spirit tare hym but sayth the Euangelyste Luke it proued not soe for notwithstandyng the dyuells rage all the torments he put him to yet he hurte him nothing at all Euen soe it was with these tormented they were moste greuously especially at and a little before the egresseof the spirites Somers also did offer greate vyolence to his body beatyng his heade and face sometimes a quarter of an houre togither to the grounde or bedsteade as is before sayde so as one would haue thought he shoulde haue bruised himselfe greatly and yet had he no hurte at all or any of thâ— other by the like greuous torments they indured The same is as true of Kath Wright and Tho Darling which latter had in his fitts his armes and shoulder boanes thruste out of their ioynctes and set in againe and yet heereby was made â—euer a whit lesse vnable to vse them then before As strange also is that which is deposed concernyng Somers that he was not burnt though some bare partes of his bodye laye in the hott fyer The reason hereof I take to be this that sathan hauiÌ„g leaue from god to enter into man hath not withall leaue or is forbidden to hurt him for otherwyse it were not possible his nature consydered but that he shoulde greatlye harme hym and yet notwythstandinge this prohybytyon of the lordes he wyll be attemptynge to spoyle or hurte those he possesseth though he cannot or dare not doe it because by nature hee is inclyned therevnto For euery creature aswell inuisible as visible is as it were vyolentlye carryed to doe accordinge to hys owne nature and kynde In the manifoulde vexations of sathan there fore and manner of vsynge them he possesseth we
this place of holy scripture can not stand and that the truth will not beare them out that this scriptur can not be so ment that the Apostls should haue fasted and praied for then eyther it must haue bene that theare was a kinde of spirits which for al the power they had receiued wold not be cast out by them except besâ—des they vsed the meanes of pra ier fasting which is directly against the scripture as we haue heard or els that therby their weak faith should haue ben strengthened that so they might haue cast him forth which al can not be as hath ben she wed it remaineth then that the interpretation here giuen is sond and true and therfore that it ought to be receaued and suerly I doe not see what should let or hinder any ther from seeing the occasion coherence and text or letter of this scrptur make al and euery of them for it and that it is not against the analogie of faith what impieti or great absurditie is there in this that praier and fasting is a meanes ordained of Christ for the castinge out of Diuils or what great danger is there to the churche by imbracing it for a trueth beinge so in deed and this is all the euel fruite you can gather of the former exposition He knoweth nothing in holy things which vnderstandeth not this that if on be now possest and by praier recouer not praier and fasting ought to be vsed that in the sayde iudgment God calleth him who is thus corected to this humblinge of himselfe and afflicting of his soule first and chefly then those which are spetially and aboue others afflict â—d in him as the father in his child the husband in his wyfe so as they sinne if they faile therin secondly that praier and fastinge beinge vsed aright wil certainly prosper eyther to the remouing or sanctifiing of the said iudgmeÌ„t if now it so fal out as it may as wel as otherwis that the iudgmente thervpon be remoued I meane the Diuill be cast out of the possessed as it did with the former ten and diuers others also euen of late in our owne land yea when by and for whom hath this medicine bene vsed the sicke party not cured it cannot be denyed but that prayer and fastynge was the meanes therof In the 20. of Genesis it is said Abraham prayed vnto God and God healed Abimelech and his wyfe and women seruants they bare children VVho will deny but that as the sinne of Abimelech intaking Sarah Abrahams wife vnto him had shut vp euery wombe of the house of Abimlech so the prayer of Abraham was the meane wherby they were opened and that iudgment taken away and this the 7 veâ—s of that Chapter further confirmeth The 11. Tribes about the monstrous whordome and Villanye committed in Gibeah of Beniamin gathered themselues togeathere iÌ„n Armes and did fight against Beniamin They Israelites weare discomfitted the First and the Second tyme and manye of them slayne notwithstandyng that after the first ouerthrowe they had sought Earnestlye vnto the Lord by Prayer Prayer alone not preuailynge so farr with the Lord as they desiered they assembled themselues in most solemne manner the second time and ioyned fastynge therevnto and therein they spent a daye After goynge foreth against they Beniamites the Lord deliuered them into there handes shall wee not saye that theire prayer and fastynge was the meaines wherby they Israelites remoued the hand and iudgment of God which was vpon them in smytynge them by Beniamin and and obtayned victorye against them yes verilye Even so it is in this case Katherin Wright was possessed and prayer beynge vsed dispossessed Maye not one well saye that prayer was the meaines whereby Sathan was cast out of her prayer and fastyng beynge vsed for Thomas Darlinge one likewyse possessed he was there vpon cured maye it not be trulye sayde that the sayd holy exercyse was the meaines theirof The 7. in Lankashire beynge sicke as I may saye of this supernaturall disease weare healed vpon the vsynge or appliynge of this supernaturall meadicyne VVhy may not I now as saflye saye that this was the meaines of theire cureynge and castyng out of the spirites as the physitian applyinge anaturall meadicyne for the healing of a naturall dissease it hauyng also prospered to the recouerye of the parties health say that his said medicine was the meanes theirof In like sorte William Somers beynge possessed and the soueraigne meadicyne of fastynge and prayer beynge vsed and applyed he also was healed To what meanes now shall or can wee ascribe this health and dispossession of his but to thys holy exercyse And thys me thinketh should somthinge perswade and preuaile with vs herein in that God not once or twice but sundrye times not vpon the person of on alone or two but diuers hath from heauen put a seale here to ratifiyng and confirmyng this to be a meanes effectuall through his blessinge to the castynge out of Sathan in that he gaue health to such as were possest with the Deuill vpon the vsynge and applyinge of this medicyne VVhen Saint Paull his Apostleshipe was by reason of the false Apostls among they Corinthians called into question hys defence for himselfe or profe therof was this that by him they were converted and called or brought to the faith are not yee saith he my worke in the Lord you are the seale of myne Apostlâ—shippe in the Lord as if he had said in that some of vow by my ministrye haue bene call ed to the felowshipe of Christ Iesus as he sheweth Chap. 1. that vf I had nothynge els to saye for my selfe proueth me to be an Apostle this saith he is my defence to them that examine me call into doubt mine office Even so I saye to them that denye or call into question whether prayer and fastynge be meanes to cast forth Sathan that the dispossession of the seuerall persons before spoken of to pase by others which might be named is a â—eaâ—e and confirmation therof Admit then that these words this kind can by no other meanes com forth but by prayer fasting doe not containe in them an ordinance of Christ for the healing of the possest by prayer or prayer and fasting and that neither here nor els where in holy scripture ther is any such ordinance mentioned yet notwithstanding the same may wellbe and indeed is a meanes ordained of God to that end For as the medicine applyed by the Phisitian for the healynge of one sicke of this or that dissease or the plaister of the Chirurgian for the healinge of a wound and prospering to that end the are applyed we all know that the same are meaines appoynted of God thervnto and when wee see that the haue the same effect with many that they are ordinary meaines leading thervnto all be it nothinge lesse then such meadicines or perticular ordinances of God are mentyoned in the scriptures