diabolicall speaches supernaturall strength and knowledge which were in Somers and the other persons came not only from the diuell whereof there is no question or doubt at all but from him being within them yea how can we otherwise thinke or how can it otherwise possibly be except these effects all or most of them might procede from some other cause the which I haue heretofore shewed cannot be In naturall diseases and in other cases we reason from the effects to the cause and gather or conclude the cause by the effects neyther doth it at any time deceaue vs though it may be soÌ„times we deceiue our selues The phisitian if he perceiue in his patient that he hath a cough stich and that his sicknes began with an ague knoweth thereby as by signes or effects that he hath the plurisy In case we see one euery other day quiuering and shaking for cold presently and truly wee say he hath a tertian and who is so simple that when he seeth smoake ascendynge vp out of a chymney knoweth not that there is fyre why then should we doubt when in the strange handliÌ„g torments of a man such as haue bene described we se as I may say the smoake of a spirit that is the operationes and effects of an euill spirit but that there is in that man a wicked spirit Is there any disease of the body wherein men are so handled as these persons were must it not needes then be some supernaturall disease and other then this it hath bene shewed I trust in the begininge it can not be Our Phisitianes if the haue the pulse vrin and some two or three other signes of a disease straightwaies they affirme it is such a disease and we beleue them though they receiue their skill from the wrytings of men which are subiect to error How much more ought we to beleue that the aforesaid 10. persons were sicke of the disease wee treate of to wit possest with diuels seing we haue not 3. or 4. but so many signes thereof and those not taken out of the bookes of men which may yea often do erre and deceiue but out of the boke of god the word of truth And here this I affirme that the spirit of god in descrihing at large the manner of their handling and vexation by sathan who were possessed in Christ's time according to that we haue heard doth not sett it downe only as a matter of fact but in reporting the same did besides thereby purpose as I conceiue to giue a rule and leaue a direction to his church whereby to discerne of possession in the time to come to the end of the world implying therein thus much that when wee shall see one handled after the same manner that thereby wee learne and from thence gather that the said party is possessed with an vncleane spirit And for confirmation hereof serueth excellently the question of Christe to the father of the possessed child after he had seene his sonne in one of his fits how long time is it since he hath bene thus for it is as if he had said Indeede thow saist true thy child hath an euill spirit in hym for whosoeuer is thus handled hath the diuel in hym causing the same but how long hath he bene possessed where wee see that instead of askynge the father how long time hys sonne had bene possessed he sayth thus handled thereby secretly teaching vs that they which are handled after that manner there mentioned are possessed Againe if it be so that Christ Iesus hath left a medicine for the cuâ—ing of this supernaturall disease that is a meanes for the casting of sathan out of those he possesseth and the same perpetuall as I hope is here after made manifest who can doubt but that the lorde Iesus hath lefte some direction for the discerning of this disease now all men will confesse he hath left none other It must nedes thereforebe that he did it in setting downe the manifould effects and operations of the diuell which being in men he sendeth forth from whence he would haue vs being reasonable creatures when we shall see the same effects in any to gather and assure our selues that there is the very same cause viz an vncleane spirit in the party so afflicted That which many obiect heere forasmuch as Thyreus hath donne it effectually as he supposeth I will produce that which he saith instead of all who although I doubt not but if he vnderstood how it was with our Demonyacks as well as the papists among vs doe he would say with them that ther is no question but they were possest yet because in his booke of Demoniakes which he hath very satly set forth is in the handes of many he saith somthing against this first reason of mine and the certainty and sufficiency of the aforesaid signs which I haue gathered out of the gospell I will therefor labour to answer him and weaken that hee obiecteth that so my aforesaid reason may styll stand and remayne in his full strength And therewithall I will say somthing of the signes which the papists principally rely vpon trust vn to for the discerning of their possessed His words be these followinge Addo quod nec ipsa signa c. I adde that neither the very signes which are found in those possessed of whom the gospell maketh mention are certaine and sufficient tokens of men possessed Some of them were blynd some dease others dumbe some of them were cruell to themselues some to others They seemed to be the workes of such as wer possessed but they were not the signes of possessed persons vnlesse per aduenture we will haue all that be blynd dumbe and deafe and also all feirce and cruell men to be possessed And in the 25. Chap hauing spoken newly before of the excedinge greate strength of possessed persons euen such as passeth all humane strength and of their casting into the fye and water he saith of them that they be not certa et indubita signa certaine and vndoubtfull signes his reason is Quoniam non doemones tantum verum etiam praeter doemones alios authores et causas habere possunt Because theis things or signes may haue not only the dyuels but al so besides the diuels some other authors and causes which hee further coÌ„firmeth by examples as of Maximinus the Emperor and Iunius whoe were of extraordinary and supernaturall strength as he sheweth there at large non tamen saith he pro obsessis habiti sunt and yet notwythstanding they were not held to be possessed Thus we se Thyreus flatly denyeth and argueth against that which hath bene somuch insisted vpon and pressed by mee To passe by that absurdity of his where graunting these thinges to be the workes of the possessed that is of sathan possessing he yet deny eth them to be signes thereof as though the seuerall operations of sathan in any were not so many seuerall signes of
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.
as you doe such it is cleare you by these wordes meane it is most sure And here by the waye what cause hath the church of Rome thus to vaunt of the miracles wrought in her aledging the same as a migh tie confirmation of the truth of her doctrine and some singuler priui ledge bestowed vpon her surelv no more then the roge hath cause to bragg of the hole in his eare or the theife of his burnt hande For as these be certaine and infallible signes of a rogue and thefe so miracles wrought by satan and such are the papists miracles are a most certame and infallible marke of the aduersarie to Christ whom wee call Antichrist As he then is rather out of his witts theÌ„ in his right mind that beinge for his theft burnt in the hande will boast therof so had not Sathan bewytched that whore of Rome and depriued her of her iudgmente and vnderstandinge shee woulde neuer boast of her miracles considering they make much against her euen to wytnese that their Pope is that Antichrist which shoulde come and their religion false and Antichristian And where you intimate here and els where affirme that howsoeuer hereticks may happely be able to worke mira cles to some other ende as to confirme some article of the faith or truth of God wherin they agree with you yet not to confirme their false faith therby that you see will not availe you consideringe that the former testimonies of scripture directlye in expresse wordes as wee haue heard affirme and teach the contrarye Howsoeuer then heritickes can not proue their false and erronious doctrines by the scriptures yet they may worke miracles to confirme the same wherby it is euident that whilest they papistes stand and contend for the priuiledg of dispossessing of vncleane spirits the which they arrogate to themselues as pecularly belonging vnto them and denye to all others they shewe themselues in the meane season to be possessed with a foule spirit of error And how soeuer Thyerus hath likwise this aforsaide addition saying nunquam ab hominum corporibus â—t heriticks shall neuer be able to expell diuils out of the bodies of men whensoeuer and as often as euer they shall assay it to confirme their doctrine which they professe yet by the argument he presently addeth he seemeth to proue the generall without any such restraint For first saith he Signa cos qui crediderint ct These signs shall followe them which beleue In my name they shall cast out diuiles But heriticks are not in the number of beleuers therfore they are not able to driue awaye deuills by any power of Christ communicated vnto them a second argument is we neuer read them to haue expelled deuils And a third is It is reported in histories that they haue often bene deluded when they haue gone about to caste out deuills wherby it is cleare that they denye to vs all expulsion of deuils to what end soeuer and meane that if at any time in our church spirites be cast out of some it is by the power of Sathan as appeareth in the end of the saide chapter These thinges well considered who seeth not that they mighttilye freind the papistes and strengthen them in this grosse error and brage of theirs which contend for the counterfeitinge of Somers Dar ling K. Wright confidently deny the 7. in Lancashire to haue bene eyther dispossest or yet possest with deuils doe not such doe them as great apleasure theirin as posible men can and giue them occasion to sport themselues about our dispossession of deuils as Thyreus doth full swetly concerning Luthers dipossessing may not they with some face of honestie and truth publishe in their writings that our former possessed persons did meerlie counterfeite apossession and were not possessed much lesse dispossessed seeing the same is openlye mayntained amonge Vs euen in our Courts and that by great Prelats one of the persones possessed I meane Th. Darling imprâ—â—oned and such as god vsed in the dispossessing of them suspended imprisoned along time theere also vsed more strightlye then other priâ—oners then felons murtherers trators in a worde so handled and dealt with as no table deceiuers and malefactors wheras on the other side had wee acknowledged this worke of God wrought diuers times and vpon sundrie persons amonge vs and laboured withall to haue manifested the truth therof insteade of obscuring it as in deutye we ought then would vndoubtedlie the papistes haue herein bene ashamed and confounded in themselues for the greate vauntes and arrogant bragges they haue here about in many oâ— their books giuen out scatteâ—ed But seeinge the Romanists glory so much in the dispossessing of deuils let us a litle examine the same and see whether it be altogether with them as they beare the world in hand it is wher they must first knowe that it is not denied or doubted off by vs but graunted that by their exorcists exorcising the possessed among them haue ease and deliuerance from the evill spirits formerlie vexing and possessing them but the doubt and question is whether the cast and driue out Sathan For my owne parte I will not denye but that a true deliuerance of the possessed may in the papacie For wheÌ„ I consider that possession with Deuiles is a temporall Iudgment And that the humiliation of Ahab an Idolater a man also that had sould himselfe to worke wickednes preuailed so farr with the Lord to spare him and his sonne concerninge the temporall Iudgment which the Lord had be fore threatned and pronounced by his prophet to bringe vpon him and his posteristie I cannot see why the like humiliation performed by a papistes an Idolater may not obtaine the like I meane a corporall blessinge of the Lord or the remouing of a temporall Iudgment Yet notwithstanding when on the other side I turne my eve to the meanes they vse I cannot but thinke that when their possessed are helped they spirites are not cast out but of themselues goe forth as seruinge greatly for their owne advantage and vpholdinge of there kingdome of darknes amongst them But what are the meanes they vse in the dispossessinge of euill spirites even these as appeareth by Thyreus First the Inuâ—cation of the name of Iesus wherby he doth not meaine Inuocation or praâ—er but the often mentioninge of the name Christ specially Iesus which bare name is greuious to the diuil and hath great power in it saith he 2. the vse of holy râ—licks 3. vsing the signe of the crosse 4. the vse of consecrat things as holy water hallowed salt bread drinke ct 5. exorcismes Now how can one imagine that these or any of them should be of force to expell Sathan seeinge they are not onlye such as weare not appoynted of God theirvnto but also in his worde condemned as offensiue to his maiestie and vnlawfull at all to be vsed and are besides in themselues most vaine and such as in the
like M Byrom and the children who likwise were sometymes exceedinglye greedye of meate This day also an hower or two before we came her belly began to swell greatly so that she compared her bellye to a womans great with child when it abated a little a breath came vp her throat which caused yelling after it fell downe into hir body like a cold stone as it did with M By. and as sone as tydings came that we were come presently her belly was fallne and as litle as in former time and so continued Not long after our comming all 7. being had into a chamber the one of vs applyed his speach according to the present occasion and then behold all of them even Iane Ashton and M Starchies children were presently most greuiously tormented Yea Satan in Iohn Starchie exceeded for crueltye And thus they contynued all that afternoone 3. or 4. of them gaue themselues to Scoffing and Blasphemy calling the holy Bible being brought vp bible bable bible bable and thus they did a loud and often All or most of them ioyned together in a strang and supernatural loud whupping that the house and ground did sound therwith againe by reason wherof we were dryven as I maye say out of the chamber and keept out for that daye This evening we did vse some words of exhortation for the sanctefiyng of our selues and the family against the next dayes seruice immediately before which they all sent forth as they had before a supernaturall loud whupping and yellyng such as would haue amased one to haue gone into the roome wher they were but as one of vs opened his mouth they were presentlye silent and so continued The next morning all 7. being had into a faire larg parlor laid theron couches M. More M. Dickens a preacher and their pastor and my self with about 30. more assembled togither spent that day in prayer with fasting hearing the word all the parties afflicted remayninge in their fits the said whole day Towards the end wherof they all of the sudden began to be most extreamly tormēted beting vp downe with their bodies being held by others crying also 6 of them aloud in strang and supernaturall manner after they lay as dead wherewith they which were present were so affected that leuing that good order which all the day had ben kept confusedly euery on with voice and hands lifted vp cryed vnto god for mercy in their behalf and the lord was pleased to heare vs so as 6. of them were shortly delyuered wherin we with them reioyced praised god for the same The first that was dispossesed was M. Byrom then all the residu saue Iane Ashton one shortly after an other betwen 5. and. 6. at night she began to be vexed by sathan about 4 or 5 in the morning and neuer had rest vntill her deliuerance All that day she hard only a humming and a sound but knewe nothing what was said she could thus heare but not see Somtime she sawe then marueyled what the company did ther and how she got thither howbeit she heard euery idle word that the children possessed had she was more extreamly handled that daye then any before though she had had many sore daies She was euer full of payne and it semed to her as though her hart would haue burst she strayned vpmuch fleamy and bloudy matter Lastly she lay as dead for the space of half an houre taking no breath Then start she vp most ioyfully magnifying god with such a cherefull countenance and voyce that we all reioyced with her but were somwhat amazed at hir suddayn lauding of god with such freedome earnestnes in speach and gesture Iohn Starchy the next was so miserably rent that aboundance of blod gushed out both at his nose and mouth As the day before so that day he gnashed fearfully with his teeth he also lay as dead about the like time soe that some said to vs he seemeth to be dead Then start he vp likwise on the suddain praysed god in most cherful comfortable manner And so did the rest who also made sundry tymes greate shewe of vomyting and nowe and then vomyted indeede somthing like fleam thick spettle Theis 4. especially 3. of them vsed much light behauinur and vayn gestures sundry also filthy scurrilous speaches but whispering then for the most part among themselues so as they were no let to that holy exercise we then had in hand Somtimes also they spake blasphemy calling the word preached bible bable he will neuer haue done prating prittle prattle M Hardman why lest M. More was praching vsed these wordes I must goe I must away I cannot tarrie whither shall I goe I am hot I am too hot I will not dye iterating them all which wordes did greatly incourage vs. VVhen these 6 were deliuered some desired to know how they assuered themselues therof and they answered as followeth M Byr said that she felt it come vp from her bellye towardes her brest thence to her throat when it left her throate it gaue her a sore lug and all this whyle a darke mist dazeled her eyes Then she felt it to go out of her mouth but it left behind it asore throat afilthy smel that aweke after her meate was vusauary It went out in the liknes of a crowes head rounde as to her semed and sate in the corner of the parlor with darknes about it a whyle Then went it with such a flash of fyer out of the windowe that all the Parlor semed on fyre to her onlye Iohn Starchie said it went from hym lyke a man with a bulch on his blacke very yll fauored and presently he returned to haue reentered but he withstood hym strong in faith the same in effect said M Hard. Anne Starchy said he went like a foule vgly man with a white beard and a great bulch on his brest as big as a mans head and straitway returned to haue reentered but she faithfully resisted Euen so said El. Hol. the whit beard excepted El. Hard said it was like an vrchin and went through a very litle hole as she thought out of the parler but out of hand returned a gaine in a very foule shape promising her golde and whatsoeuer shee would desier if she would giue him leaue to enter againe but she yealded not then he threatened to cast her into a pit saying somtime thou wilt go a lone he said also he would cast her into the fyre and breake her neck but she resisting he departed like an vrchine And thus the first dayes worke was happily ended But behold the slight of the wyly serpent for when we were all at rest the sperits sett vpon the 5 little children like so many wulues the seely Lambes the poore children being newly recouered and suddenly inuaded wereso frighted that they clasped fast about their middles that lay with them and hid their faces with ther bed clothes M. Dickons was called
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
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
they which dealte or at this daye do deale in the dispossessinge of satan by this meaines should or dyd know with what kind of spirit the partie possessed was vexed which can not be but that one being possest and dealt with for their deliuery from Satan by this ordinary and perpetuall meanes in the church if by praier for an hower 23 or more he be not deliuerd vndoubtedly that being perfourmed aright because of the kynd of spirit possessing then let fasting therto be ioyned and that certaynlye if the Lorde thinke good to blesse his sayde ordinance shal be mightie and effectual to the casting out of the spirit of what kind soeuer he be indeed this cours we did not take with the aforsaid persons but at the first proceded to fastiÌ„g praier which we therfor did becaus we much desired that our labour might not be in vaine as touching their delyuerance thus also thought beleued that what kind of spirit soeuer were in them we vsinge prayer fast ing the said holy meanes would be effectuall through the mercy of God to expell and driue them out had they bene or were the spirite of the worst kind much more theÌ„ others saying that I dealt otherwis with Kath Wright whose dspossession was by prayer with out fastinge beinge vpon the daye of her dispossession delyuerede by noone and no fast not so much as intended eyther by her self or any other in her behalfe or shee once aduised theirvnto If any shall approue of the aforesaide exposition so farr forth as it doth or maye agree to they apostles and otherwise reiect it affirminge that of they Apostles soely this scripture is to be vnderstood to whom it was spoken and some others which had the gift of miracles and so power to cast forth Deuills I answer that to appropriate this speach and tie it to the persons of they disciples as meerlye and peculiarlye belonginge vnto them is more then the text either in expresse words or by necessary consequence will beare and therfore considering also theris no other scripture to helpe in this case it is more then any man can for certaintie affirme and such as we may as well deny as others confidently avouch Yea certaine it is that it can not be vnderstood of the Apostles as ment and directed to them otherewise then hath bene sayd thereby to signifie vnto them that it was one of the worst kinde of Deuills wherwith the child was possessed whence partly it came to passe that they had not cast him out and others indewed with the gift of myracles for asmuch as Christ speaketh exper slye and by name of an ordinarye meaynes to cast forth Deuills and therfore in these words of such as by they said meanes had or should cast them out not of they Apostles theirfore and their dispossessyng of vncleane spirits who not by any appoynted or ordinarye meaines in which case their can be no myracle but without all meaynes by the power and gift they had to worke miracles did cast forth diuils But it will be sayd that howsoeuer they Apostles indeed by vertue of that gifte and power they had receiued from Christ to worke miracles could and did dispossese wicked spirits without meaines yet this was not generally true of all spirits for that there were some kind of Diuels imagine the worste which for al the power they had receued without prayer and fasting would not be expelled and that this is it that Christe meaneth when he sayeth these kynde can by no other meanes come forth but by prayer and fasting as if he had said your faith is lyttle and wauering and thence partly it is that you haue not helped the child but besides you must knowe that theire is a kinde of eueâ— spirits of which number is that wher with the childe was possessed which without prayer and fasting can not be cast out and therfore consideringe that meaines by you was not vsed it is no maruell thought you dispossessed not the diuill yea it could not so be and of this mind is traiterous Stapleton a popishe proselite though otherwyse learned whose words of this scripture are these nunc autem alam causam adsert c. Now he aleadgeth an other cause why the Apostles could not cast out this Diul which had so longe time possessed the man euen from his insancie for it was necessarie they shoulde haue praied and fasted where we see that howsoeuer he doth not appropriat this speache to the Apostles but acknowledgeth as in the same place appeareth that praier and fastinge is now a meaines for the casting forth of Diuells yet he affirnâ—eth that necessarily the Apostls should haue prayed and fasted and that for the want or neclect therof it cam to passe that the diuill was nâ—t caste â—ut and with him agreeth Thyreus who writeth thus hoc genus Demonorum c. this kind of Diuels saieth Christ is not cast out but by praier and fasting surely the Lord doth insinuate that the Apostles neede not fasting and praier to driue away other Diuils but was sufficiente to cal vpon the name of Christ but here besides they need them meaninge fastinge and praier because this spirit is hardlyer expelled then others If this exposition were true then ther should he a certaine sort orkind of divels which the Aposts by al the faith they had or could haue wer not able without further helpe to subdue the which in ded Stapletone further granteth and affirmeth saying presetly after the former words thus sit fides quantum cunque feruens c. let faith be neuer so feruent as a graine of mustarde seed yet must praier and fasting be vsed as a most stronge meadicine to driue awaye Deuills of this kinde and this he vnderstaÌ„deth of the Apostls as is plaine by these former words he saith of them necessarium quippe fuisse orare et idinare for it was necesarie for the Apostls to haue praied and fasted Now this semeth verye strang vnto me such as nether can nor dare beleiue and receiue for truth for when I consider of the manifold great signes wonders the apostls wrought wherof we read in the history of the Acts. of the Apostls that as Peter saith thy did them not by their owne power or godlines but as they prayed for also professed by the name or power of Iesus christ to whom all power was gyueÌ„ in heauen and in earth who had committed also giueÌ„ part of his power authority vnto them I se not how any infernall power could be able to resist hold out agaiÌ„st this divine power eueÌ„ the power of the Lord Iesus they cam in if their faith was stroÌ„g so this power preseÌ„t with them though they had no other helpe by praier or praier fasting foralbe it the apostls somtims vsed praier in the miracles they wrought thou gh neuer fastiÌ„g praier that we read of yet they nede not
so to haue done I meaine their was no necessity theirof their faith being strong muchlesse to haue praied fasted for then in all their miracles they must would haue vsed praier which they did not Yea very seldom did they praye only twysse as I take it once * Peter in restoring Tabitha to life againe an other tim “ Paul in healing the father of Publius of a feaver which they did doubtles either in regard of themselues to stir vp increase their fayth or els because of those which were present that the beholding and heareing them to call vpon another when they were about to do the great worke they had in hand myght theireby knowe that that which they did was not done by their owne power but by the power of him whom they did inuocat In whether now of these respects soeuer they Apostles vsed prayer in the miracles they wrought whatsoeuer they were it is cleare that ther faith being strong much more being so strong as might be they need not to haue vsed prayer yf then the Apostles saith being great they neede not to haue prayed as in the doinge of other miracles so neither in the casting out of satan but as they saw it profitable to others much lesse nede they to haue vsed prayer and fastynge And if theire faith beinge strong they could and did worke miracles and namlye cast out diuels without any prayer at all and some of the worst kynd in all liklihood there were in that great number they cast forth much more their faith beinge such they could and did worke miracles and cast out diuils of they worst kynd without prayer and fastyng That therfore which Stapleton and Thyreus here affirme can not be true Againe the wordes of our sauiour are against this interpretation If saith he ye haue faith as a graene of 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
by smalâ— and weake meanes And wher it is said that Christ prayed in the raysing vp of Lazarus and Peter in restoringe Tabitha to life we are to vndrstand that they did not this as a sett and apointed meanes leadinge thervnto which is also to be vnderstood of others prayinge in the like case For then without prayer the miracles could not haue bene wrought which we must be farr from imagining but in regard of the people which were present as they saw it profitable for them and this is exprslye noteed by our Sauiour for it is said that he prayed because of the people that stood by that they might beleue that his father had sent him Peter also by his prayinge would haue the people more fully vnderstand then they could by the charge he commonly vsed that that he did was not by his godlines or power but by the power of him one whom he called It is to be obserued also that howsoeuer they vsed some short prayer before to the end aforsayde yet when they came to the doinge of the worke they did not supplycate but commaund such a thinge to be done as hauing power and ahthoritie thervnto the one from his father the other from christ Lazarus come forth Tabitha arise and it was so But in our case we continued still in intrating and beseechyng the Lord who in his good time was plased to doe accordyng to that wee desiered whereby we witnessed vnto men that we haue receiued no guift or power to cast out diuils as the Apostles had and that we doe no miracle but only desier Christ sittinge at the right hand of his Father to haue compassion vpon the partie in misserie and accordyng to his promise to helpe him which was neuer held for myracle in the Church of God The which if we had taken vpon vs to doe then we would not haue desiered the assistance of any Minister or priuat per son therin nether would we alwaies haue made intercession to christ in the the behalfe of the person afflicted But if not at the first yet at length wheÌ„ it came to the point of deliuerance we would haue charg ed commaunded the evill spirit in the name of Iesus Christ to haue gone out which is so far from vs and our practise that wee condemne the same holdinge itvnlawful to be vsed of any in these dayes except God should raise vp some extraordinarilie which must be also in the founding or planting of a church and not in a churche established and such as hath receved the ghospel as ours hath for howsoeuer the Lord hath no where sayd that ther shal be no more miracles or miracle workers and therfore is at libertie in this case yet if we wel consider of the ende of miracles and whâ— the lorde added them to his worde euen to get intertainmente to his ghospel amonge the Gentiles which otherwise wise being foolish not in it selfe but in the corrupt iudgment of men would neuer haue bene receiued by them and withall remember that which we wel knowe that it is alredy beleued in by the Gentills we may therby well coniecture yea in a manner assure our selues that mi racles haue an ende espetially in a church established wherin also we are confirmed by the long time in which for the reason afore said they haue bene wantinge In the 6 of Marke it is saide that the Apostles anoynted many that were sick with oyle and healed them I answer and returne this vpon him that obiecteth it thus yf in the working of any miracles there were meanes vsed then vndoubtedly in the curing of those sicke persons which by the Apostls were anoyn ted by oyle and so healeed for what was there vsed in miracles which in al reason was more likly to be a meanes then that oyle and the anoi ting of the sicke therwith and yet all learned men against the papists and their exstreame vnction agree in this that the same was onlye a signe or ceremonie which the Apostles vsed in there miraculous healing of men none saye that it was a meanes to effect the saide worke or cure for then in truth it shonld haue bene no other then a medicin and by consequent their healing naturall and not miraculous yf then that oyle vsed by the Apostles in the doyng of some miracles was no meanes but only a signe by the consent of al deuines much lesse was the clay spittle or any such like thinge vsed by Christ or the Prophets in som of their miracles a means therof but only a sign wherunto that people of the Iewes were much accustomed But admit that herein I weare deceiued that this expelling of satan by praier and fasting is a miracle as well as that by word or com maunde performed by Christ and his Apostles yet that maketh not against me my error herin excepted nor the counsell I gaue or what soeur I did so longe as it is certaine that the aforesaide persons weare possessed or other wise afflicted and that in eyther of those cases it is not only lawful to humble our selues by praier and fasting but alsoâ—a dewtie and worshipe in such case and time to be perfourmed to God yf any demaund why we can not cure other supernaturall diseases by this spirtuall medicine as such whome we save are bewitched that is af licted in ther bodies through the mallice of a witch by her samilier spi rit I answere that if we had the like scripture for the curinge of them by praier and fasting as we haue for the healing of those Sathan posses seth then we would not doubt but that they also by the saied meane might be helped as wel as the other yet notwithstandâ—ng we counsel all thus afflicted to be often and dilligent in vsinge this holy exercise for how shall we preuaile against Sathan and remoue that hand of his wherwith God doth smite vs but by earnest prayer vnto Godâ— Is there any other meane or way to heale such as by Phisickeâ— or helpe to be had from any creature no verily except we will goe to the De uill and request him to spare vs now and be good to our bodies for the present and vpon that condition be contented that hereafter he take his fill both of body and soule as many in effect doe seing then ease to such can noe otherwise be had but by prayer lett them in any case praye and neuer faint nor giue over vntill they haue receiued a comfortable answere from the Lord. and seing none for a tempo rall iudgment haue more cause to be humbled then they for asmuch as god hath sent an euill spirit that vile creature of his most malitious also and cruell towards man to smitt whyp them with that fast ing is a meane ordained of God to humble vs and further the humb ling afflicting of mans soule who should fast if not these by fasting then and prayer
so much contend for viz. That their Exorcists only haue power to driue out diuils that we are to weake thervnto yet why doe they challenge an equall power herein with the Apostles as is plaine by this their glosse if it be well considered of yet least I should be thought toâ— mistake or slaunder them I will set downe Thyreus his wordes concerning this poynt Speaking of the power to cast out diuils which was giue by Christ to whom it was giuen he saith thus Docent sacrae literae omnibus fidelibus to the holy scriptures teach that the power ouer vnclean spirits was comunicated to al belâ—uers but yet cheif ly to the Apostls and disciples of christ and a litle after he adeth this power which was geuen to the Apostles died not with the Apostles but remaâ—ned in the ages followinge for it doth not appertaine to the Apostles onely that which is sayd these signs shal followe them which beleue in my name they shall cast out diuills this speache of Christ comprehendeth all beleuers this authoritie giuen by Christ shal continue so longe as ther shae be any which professe the faith of Christ and againe in the ende of the same chapiter he hath these wordes in our times also in tie church of Christ amouge the Cath â—licks this power is the very same which at the first was giuen by christ to his disciples and cotinued in the ages followinge And not much after he saith But Christs power ouer vncleane spitits although in the beginning it was communicated cheifly to the Apostles yet notwithstanding wholly to all beleeuers and such only are they if you will beleeue them Truly it was not possible for them thus palpably to erre yf the god of this world had not blinded their eyes They say that in theire church only theris power to cast forth diuils and out of it non which if no other way yet by experience is knowne to be falfe But to lett this passe what can be more false and absurd then that which this Iesuiticall Doctor addeth that they haue the same power and authoritie ouer wicked spirits that the Apostles had that the same is committed and giuen to them now by Christ which somtimes he gaue to they Apostles we haue alreadie hard out of the holy scriptures that Christ did giue and com mit vnto his Apostls such authoritie ouer all diuils as by vertue ther of they no sooner spake but they spirits went out of men they noe sooner commaunded but forthwith they departed yea somtimes be fore and without so much as their commaund as by the kerchises and handkercheifes which were caried from Paules body yf now the papists or there Exorcists haue the same authoritie ouer vndeane spirits with the Apostles how cometh it to passe that hauing among them some daylie possessed they shew not forth the same power and with a word cause the spirits immediatly to goe out and that the deuils are no more subdued vnto them they commaund the wicked spirits indeâ—d being in men to goe forth of them as the apostles did therein take a litle too much vpon them but they all of them eyther doe or maye know that the deuil goeth out at his best leasure And hereof as they haue experience daylie among themselues so the same was lately seene in some of there dispossessioÌ„s in England as may appear by the same booke lately written by a great clarke of their fact ion and copied out by one M. Rober Barens now prisoner in the Kings Bench for notwithstanding there was one of there Ezorâ—istes busied about that worthy worke and to assist him 3 preists and that they did not onlye adiure and commaund the spirites in the name of Iesus as the Apostles also did and namely amonge many other thinges to tell them how longe they had bene in the partie which was in one of them iust twoâ— yeares and how many there were of them which were in the same person iust two thousand likwise what were their names which were Hoberdi-Dance Lusti Iolly-Ionkin Lusti-Dicke â—t lustie companions I warant you euerye one the like wherto wee read not of the Apostles but had besids their sacrifice of masse their B. Sacra ment of the aulter with many other things applyed to they possessed parties giuyng them hallowed bread drincke siguinge them with the signe of the crosse applyinge holy relickes as the bâ—nes of S. Brian S. Campian putting one the partie possessed holye garments all which are according to Thyrâ—us his direction with more of this kind which they Apostles neuer vsed yet notwithstandinge all these helpes aboue the Apostles and their equall authoritie to theres they commaunding from day today from time to time â—very stubbornly the diuil disobeyed them and their authoritie and went out happelie at his owne leasure caryinge himselfe in the meane season very saucilie towards them beingmen of such authoritie telling them that they were traitors ct as appeareth by their said storie And lest any should take exception against the dispossession I speake of we must knowe that by all their bookes written of this Argument and namlye Mengus his fuga Doemonum it doth plainlye appeare that vsually they are a day or rather daies exorcizing adiurige charming againe and againe and performinge the worthy rites and Ceremonies wherof we shall by and by heare before the deuill will be pleased to gâ—e out Yea this no papist who herein vnderstandeth any thinge can or will deny which beinge so it should even hereby seeme that they haue no such authorytie ouer spirits as the Apostles had and that the Deuils are not in any such subiection vnto them as they were to the Apostles Agayne yf they haue eaudem illam potestatem the very same power ouer deuills which was by Christ giuen to his dis ciples as they affirme wherby they worke this miracle dayly how cometh it to passe that they doe not ordinarilie for extraordinaâ—ilie as they say so it may be they doe in their lyinge wonders wrought by the effectual workinge of Satan as well worke other miracles as that restore sight to the blind speach to the dumb heale the sick and raise vp the deade For these were ioyned together in the same commission as is expreslye noted by 3 Euangelistes Iesus it is sayd called his twelue disciples vnto him and gaue them power against vncleane spirites to cast them out and to heale euery sicknesse and euery disease And againe a litle after he saith vnto them heale the sicke clens the leapers raise vp the dead cast out the deuils wherby it appeareth that Christ hath coupled and inseperably ioyned these thinges together so as whosoeuer shall haue the same power with the Apostles to cast out deuils that is with a worde shall also haue power with a worde to heale diseases and rais vp the dead yea who can be so deuoide of reason as to doubt thereof if
vsinge wherof the deuill cannot but take pleasure As touchinge the 4. First meaines here specified I doubt not but that all men of found Iudgment will with one consent and voice saye with me that they cannot possible be effectuall to driue out Sathan howsoeuer they may peraduenture serue to intise him out The question then is of the Fyste their exorcismes which is also the cheife that which they most trust vnto and relye vpon To passe by the vnlawfulnes of their adiuringe the spirits in that they haue no such giufte nor authoritie ouer vncleane spirites giuen them as the Apostles had from whom they fetch it as hath bene shewed and also the vnlawfulnes of the continual speach or communication which with the diuils they haue when they exorcize contrarie to the practise of the * holy Apostle yea of Christ Iesus himselfe who when the diuill speake bad him * hold his peace and com out of him To passe by these I say and not to alledg them aginst their exorcizinge I affirme that there exorcismes are so palpable impious vaine foolish and ridiculous that it cannot be imagined that theirby the diuils are or cannot be compelled to goe out of men And that euerye on may be the better assured hereof I will sett downe the titles of sundrie of their adiurations in there Exorcismes euery of which conteineth the summe or effect of the whole adiuration following and therfore must nedes be sutable to these yea nothing but the same set downe at large and in more wordes Hic Exorcista ponat manum sacram super caput vexati ect Hic aspergatur aqua benedicta super obsessum etc. Here let the exorcist lay his holy hand of the head of the posssseed and when he hath tied the stole to the necke of the possessed with 3. knottes say etc. Here let holy water be sprinkled vpon the possessed Here let him say certaine gospelles with his handes vpon the head of the possessed Here let the exorcist commaund the diuils that with their knees bowed head they worshipe the holy trinitie thrice smiting the footstoole or ground with their head without hurting the possessed which beinge done let him begine to adiure them And whersoeuer in the exorcismes he shall find the signe of the crosse he must alwayes signe the possessd in the forhead Here let him aske their proper names ct yf he will nor answere or refuse to obay let the exorcist with very sharpe wordes commaundâ—ments and adiurations iterated require obedience threatninge to thrust him downe into hell presently vpon his goeing forth of the body Here must the exorcist anger the diuils as much as he can with reproches iniuries all which with greife the indure Here let the Exor compell the diuils to goe out but if they will not obay let him write their names and their fellowes in alike scroule of paper burne them in fier that is blessed For these things are very greuous vnto them because the are to their shame and to put them in mind of hell fier Here yf the spirit will not obay take fier brimstone being both blessed halowed and cause the possessed will he nil he to beheld in the smoake ouer the said fire brimstonc vntil he tell you the truth in all things which are nedfull for the deliuerance of the possessed Here let the Exor goe about to knowe their names and the properties of the diuils which are in the body possessed Here why or for what cause they doe not depart Here demaund for what cause the did enter in Here if they will not goeout put rue into the nostrels of the possessed Here let the Exor indeuour to get out the truth from the diuill possessing as well by an oath as by seuere threats Here let the Exor learne of them with what words they are most tormented that so he may the better knowe to apply fit remedies against them Here let the Exor aske the proper names of the diuils yf so be that he can not know them let him giue them scornfull names which are most greuous to the diuils Here mocke them with reuilinges Iniuries and the remembrance of thire saluation Here demaund how the diuils may thence be expelled by the power of God and if they will not tell the truth make a * smoake of stinking thinges Here let him put salt into water in the forme of a crosse sayinge He that thinketh that by the aforesaid rites and ceremonies satan can be expelled as by burning thir names in hallowed fier by houlding the possessed in the smok ouer fyer and brimston bâ—ing blessed the rest of those we haue hearde and such others He I say that thus thinketh and is so ignorante and sottishe or brutish in his vnderstandinge lett him be so still neither will any thinge auaile with him and to the rest who see the vnspeakable follye and vanitie of them it is needlesse to say any thinge more I will therfore leaue the Papists and proceed to some other vse For a seconde vse we haue here to informe our iudgment in the discerning of the possessed If we desier to knowe whether such a on whom we suspecte to be possessed be so or not we haue before in the reporte and handlinge of this worke to satsfie vs therin For giue me a man of whose possession you doubt and if it be so with him that he is greuosly vexed and often times and that on the sudden by fits or at certain times and yet not hurt therby thoughe he offer much violence vnto himselfe and doe that which in reason and nature should greatly hurt him but is as wel presently after as before the fitt speaking in his said fytts yf he vse any speache at all he knoweth not what nor can after wards cal to minde and vtteringe some times such speaches as sauour not of the spirit of man but excellently sute and agre with the nature of a wicked spirite who gnasheth also sometimes with his teeth walloweth fometh is oft cast into fier and water and sheweth in some of his fits extraordinarie and supernatural strength and knowledg then in such case you haue not so much man as the scriptur God him self who can not deceiue you resoluinge your doubte and pronouncinge him possessed with an vnclean spirit But if it go not thus for the most parte though not altogether with your suspected partie then iudge you otherwise and free him of the suspition therof Besids if the parttie be troubled with strange sightes and visions yf in his fits he haue in his belly very strange and supernaturall swellings yfsom times his armes and legs be as stiffe inflexible heauie as iron his body as heauie as so much leade his mouth drawen awrye to his eareth is tounge thrust strangly out or retorted backward speakinge so or at least without that instrument of speache or lippes with his mouth wide open yf his eyes stare fearefully his face
but also receiue the possession and dispossession we so much gaynfaye Blushe then O England and be thou ashamed of this thy incredulitie which is such as the like therof hath not ben redd or hearde of before for others haue yet acknowledged the work which haue ben done in them but thou hast not gone so farr but denied the same In these straits whither wil the Athists turne him must he not nedes be coÌ„founded in himselfe or can it be otherwise but that the diuil is entred into him and he spiritualy possessed with the deuil if now he perceiue not that there is a deuil As herby we may sentibly and palpablie perceiue that there is a Deuill so as wee may in a manner grope him euen so we may looke vpon and beholde the Lord himselfe in this worke deliueringe the partie or parties from there most greuous vexation torments by Satan vpon request first made vnto him by his seruants accordynge to his owne appoyntment in this behalfe VVhen that cruel decree of Haman was gone forth for the destroyinge of the lewes Mordecar giuinge Queene Hester to vnderstande thereof and withall vsinge dyuers reasons to perswade her to doe what lay in her according to her place for the preseruatioÌ„ of her people the church of God Amongest and after others vseth one in these wordes who knoweth whether thou art com to the kyngdom for such a time As yf he had sayd who knoweth whether the Lord hath therfore lyfted the up so highe euen into the throne and seate of the kingdom that so thou might be a fitt meanes for the deliuerance of the church from the affliction danger it is in at this time And did not he gesse well as apeareth by the stories yes verily for therby it is euiden that God had therfore and for no other cause exalted her from base and lowe degre into the royall seate of A Queene euen so saye I concerning this our present case who knoweth whether God hath therfore sent a euill spirits into sundry English persons to vexe them in ther bodyes that therby he might confounde the. Atheysts in England And eyther make them more inexcusable or els brynge them to a better minde wherof in dede there is small hope For they whych can not be led as it were by the hande from the creatures to the creator which will not heare neyther the workes of creation administration nor yet Moses the Prophets Apostles tellinge them that there is a god suerly neither wil they be perswaded ther of though a Deuill be sente from hell to preach the same vnto them This I saye may well be that which god principally respected herein For som spetial thinge no doubt there is mouynge the Lorde more at this tyme then in former times to sende deuils into men yea into diuers Is it not likely to be cause at this time him selfe is denyed called into question whether he is and hath any beinge which in the time of our forefathers hath not bene or at the least not by so many and with so high a hande as euen now and at this daye May we not well therefore say who knoweth whether God hath sent this strange iudgment for this time that is the sinne of this time ther by himselfe reprouing this sinne as such as he can not endure when man holdeth his peace Eyghtly it commendeth the holy exercise of fasting prayer seâ— rueth to prouoke vs to a diligent practise thereof Is prayer and fastinge of force to cast out diuels though they be principalityes and powers and shall not the same if it be vndertaken in the faith and obedyence of god be auayleable if not to remoue yet to sanctify and blesse what soeuer iudgment of god is vpon vs in generalty or any of vs in partiâ— culer If wee looke into the booke of god besides that west al finde a necessity of fasting and prayinge to ly vppon vs when any iudgmeÌ„t of god is eyther present or imynent and ready to ouertake vs in that wee are then in such a case commaunded to fast and pray and humble our soules for our further incouragement to the performance of this dvty and part of gods worship wee shal there reade that not onlye the people of god from time to time haue in al theire afflictions taken this course and vsed this as a meanes for their good and deliuerance also from theirs affliction if so it should seeme good in the eyes of the lorde but also that the same hath vsualy preuayled so fair with god as that thereby they haue obteyned deliuerance from ther praesent affliction The Philistims hauing entered the Israelytes coastes and inhabitinge the same the children of Israel for remooual of that iudgment and recouery of their citties through the counsel of Samuel gathered themselues to Mizpeh and then fasted and prayed for a day The effect and fruit thereof was that the lorde fought for them from heauen for it is said that the lord thundred with a greate thunder that day vpon the Philistims and scattered them so as they were slayne before Israel and that the philistins were brought so vnder that they came no more agayne into the coasts of Israel In the 20. Chap. of the 2. booke of Chron. we reade of a great multitude of the children of Moab Amon and mount Seir comminge against the Israelites with purpose no doubt to haue spoyled and destroyed them therevpon Iehoshaphat the kinge proclaymed a fast throughout all Iudah which was so blessed vnto them and praeuayled so mightely with god that euen in the same faste when they were all assembled togither the lorde sent his spirit vppon one Iehazael to comfort and assure them of their safety deliueranc from their enemies Thus saith the lord vnto you said he feare you not neyther be afraid for this great multitude for the battle is not youres but gods ye shall not neede to fight in this battle stand stil moue not neither be afraid to morrowe goe out against them and the lord be with you And so it fel out after for god sent such a spirit of discord amonge them that they slew one an other so as none escaped Yea further it is saide that the feare of god was vpon all the kingdomes of the earth when they had heard that the lorde had fought against the enemyes of Israel So the kingdome of Iehoshaphat was quiet and his god gaue him rest on euery sâ—de Looke in the 8. of Ezra and there you shal finde that those which retourned from the captiuity in Babylon with Ezra being in great danger leaste they their wiuss children should be destroyed of the enemy which laye in wayte for them in theire way to Ierusalem did there vppon betake themselues to this exercise as the onlye way and meanes for their safety as appeareth by the speach of Ezra At the riuer saith he I proclaymed a fast that we
and sorrowe for our synnes weeping and mourning and making great lamentation ouer all the in iquities whereby we haue dishonored god and caused his holy name to be euil spoken of iustly prouoked him against vs and to auenge himself vpon vs as he hath begonne cryinge also vnto the Lorde in the name of Christ Iesus for pardon and reconciliation and withall turne vnto the Lorde with all our hartes forsaking our euill wayes and the wickednes that is in our handes then and whensoeuer this we shall performe notwithstanding his anger be kindled and broken out against vs yet will he be reconciled and at one with vs accept of vs and receane vs into fauor and giue vs that wee haue intreated him for yf not aboue the same 3. It is to be remembred that this holy exercise semeth greatlye to humble vs and to make vs thinke and account vylie and basely of our selues as dust and ashes and most vnworthye of the leaste of gods mercies as partyle appeareth by that which heere followeth of Ahab and may also be gathered by that it is so oft saide to the Iewes being assembled togither vpon the 10. day of the 7. monueth yee shall humble your soules meaning thereby that vpon that day they should fast and pray and againe euery person that humbleth not himselfe that same day shall euen be cutt of from his people which speech with the former being spoken not only to euery person in particuler but also to those among them who were to see this part of gods worship duly kept it is thereby playne that the Lord ment by those wordes that euery one who ioyned not with the people of god in fastinge should be cut of from the people for how they stood inwardly affected for either humble or proude spirit men neither colde nor yet were to iudge Nowe why are these wordes of humhlinge our soules vsed by the spirit of god insteade of fasting but because the hūbling of our selues is both professed indeuored and furthered by fastinge And this is confirmed by that saying of Ezra At the riuer by A hana I proclaymed a fast that we might humble our selues before our god And heerevpon it is that a fast is called and that rightly the exercise of humiliation not only because we indeuor and professe therein the humbling submitting of our selues to god and vnder his hand but also for that it helpeth forwarde our humilyation Seeinge nowe that fasting helpeth to humble vs and that this subiecting base account of our selues is a thing much pleasing vnto god and greatly mouinge him to be gratious fauorable vnto man for saith the scripture god resisteth the proude and giueth grace vnto the humble agayne humble your selu vnder the mighty hand of god that he may exalt you in due tīe cast downe your selues before the lorde and he will lifte you vp agayne submyt your selues to god drawe neere to god and he will drawe neere to you As if it had bene saide In humility and greate submission goe yee vnto god and aske that yee want and so god will come as it were vnto you in giuing you that you desire lack it is no maruaile though the fastes of gods people preuayled mightely with god and obteyne that or aboue that they desire yea this humbling of our selues vnder the hande of god is so pleasing vnto his diuine maiesty and of that force with him that the very shaddowe thereof euen a shrincking vnder the same hande or casting downe and humbling of the body with out the truth therof in the soule hath preuayled so farr with the lord that it hath procured a temporall benefit both to ones selfe his posterity Thus Ahab hauing this iudgmente denounced againste him by Elyah that the lord would bring euil vpon him and take away his posterity and cutt of from Ahab him that pissed againste the wall so as the dogs should eate him of Ahabs stock that dyed in the citty and him that dyed in the feilds should the fowles of the ayre eate though hee was a most wicked man one that sould himself to worke wickednes and therfore could not humble himself aright before god neither yett ioyne to the outwarde and bodily exercise of fastinge the inward and spiritual of prayer so as might be accepted of god and auaile with him for the sacrifice of the wicked is an abomination vnto the lord and the prayer of the righteous auaileth with him yet notwithstanding humbling him self by fasting he obteyned thereby thus much that that euil came not vpon him nor yet of his sonne Ahaziah for thus we reade when Ahab heard the former wordes he rent his cloathes and put sackcloath vp on him and fasted and lay in sackcloath and went softly wherevpon the word of the lord came to Elyah saying Seest thow how Ahab is humbled before mee because hee submitteth himselfe before mee I will not bringe that euill in his dayes but in his sonnes dayes will I bring euill vpon his house where we see this giuen by the lorde himself for the reason why he would be good to Ahab If then the bodily exercise of fastinge which profiteth but little alone without prayer for there is no mentiō of any prayer that Ahab made and if he did it was but the sacrifyce of fooles which the wise god abhorreth auaile with god how much more more wil the same preuaile with him when it it is nor onlye ioyned with true but feruent prayer And if the casting downe and humbling of the body or if of the soule yet not for sinne but some temporall punishment of sinne the rentinge of the cloathes the lyinge downe in sackcloath and ashes which is the fast the lorde hath not chosen bee of force to pacisye the wrath of god at the leaste for a time and in parte and to procure some good to man what will it doe when therevnto is adioyned the casting downe and humbling of the soule the afflicting renting of it with sorrowe for sinne Shall it not then be much more effectuall to pacify gods wrath though kindled or broken out against vs and moue him to be good and gratious vnto vs Moreouer if the performance of this outwarde and bodily seruice to god by sinners his enemyes be auayleable with the Lorde for theire good much more shall the same preuaile when not only it but also the inwarde and spirituall worship is performed by the righteous the frēds and children of god finally if these thinges apart if the outward and bodely seruice alone if feruent prayer alone if the true humbling casting downe of man vnder the hande of god alone be of power to preuayle with god how much more shall these three when they doe meete togither as they doe in a true fast be of force to preuayle with god to that end purpose for which they are vsed Thus we see that the fasting and prayer of
the faithfull is mighty with god and that as it is saide of Iaacob wrastling with god that hee would not let him goe vntil he had blessed him so it may fitly and as trulie be saide hereof that it wrestling as it were with the Lorde will neuer let him alone vntil such time as he hath blessed the party or parties for whome it is vsed VVhich well and dulye considered what man is there fearinge god and vnfeynedlye desirous of the welfare of himselfe and the church of god which will not apply himselfe to the practice thereof when and as oft as god shall giue iuste occasion Is there any euill of sinne or punishment either vpon or towardes vs our husbandes wyues children parentes or the church of god either doe we or it stande in neede of some good which we hunger thirst after then let vs humble our soules in fastinge and prayer for wee see that the same hauing bene vsed in the like case by the people of god hath prospered preuayled mightely with the Lord. yea if we be desirous from the heart to be freed from the saide euil or to obteyne the good is lacking how can we but take vp and vse this holy exercise in such a case considering it is the best and surest meanes that god himselfe hath ordeyned to such ende and durpose No maruayle then though the hand of god lye and remayne vpon vs or many of vs many blessings be wanting vnto vs when we are wantinge and come short in the performance of this duty for who knoweth not that as the papists are too common and super stitious herein on the one side so we on the other are too short and prophane It sauoreth of precisenes and of the spirit to be giuen much to fasting and prayer Is not this the fasting that god hath chosen to loose the bandes of wickednes to take of the heauy burthen and to let the oppressed goe free Is there any better abstinence then this And is not this the true faste say some to fast from sinne why then require you any more Againe this fasting or precise abstaining from all meate and drinck and other comfort of this life for a day somuch vrged by some was commaunded to the Iewes and they indeede by vertue of that commaundement were bound thereto but it reacheth not it self to vs in that being ceremoniall with other ceremonyes it was abrogated by Christ Thus farre we are euen we that professe ro worshipe god aright accordinge to his worde from the practise of this parte of gods worshipe that we dispute and pleade against it yea some staye not there but proceede further to contemne scorne and reproache nor only mens persons but the holy exercise it selfe But what spirit possesseth these men trow we Surely not that spirit that moued the people holy men of god before spoken of to the practile therof nor that spirit that moued the holy Apostles others after to the practis of the same euen in the time of the gospel after that abrogation by Christ they speake of nor the holy spirit of god or the lord himselfe by his spirit who of his mercie and not for the merrit or desert of the worke hath so greatly blessed and rewarded them that haue exercised them selues therein and performed that seruice vnto him Finally not the spirit of Christ who 1 in foretellinge that his people shoulde fast 2 in directinge them touchinge the manner therof in the outwarde carriage of themselues towardes men 3 in promisinge a reward to them that shal be obedient therein doth therin and therby not only require fastinge of his people as a dutie or seruice to be done to god but also as beinge a singuler parte of gods worshipe and makinge much to his glorye and our good laboureth to perswade vs to the practyse therof farre therfore is that spirit from the condemninge and reasoning against it yea from the neclect of the same yt remayneth then that the vncleane spirit possesse and rule them at least herin who as when he possesed the bodies of them 7 in Lancashire did some time by tâ—e howlings outcryes he sent forth what lay in him to hinder them and vs from vsinge of praier and fastinge because he well knew howe it auaileth much with God for the expellinge of him both out of the bodies and soules of men and maketh greatly for the subduinge and ouerthrowe of his kingdome and the kingdome or power of sinne so he possessinge the soules of these men doth by there wits toungs and otherwise to the vttermost of his power keepe and hinder not only them whome he thus ruleth in all disobedience herin at the least but many others also by there meanes from the practise hereof VVel as it is a fearfull thing for a man to vse his witt or tongue or both to the disgrace of this holy exercise for it is a signe that sathan possesseth his soule which is much worse then the corporall possession so it is an euil thinge to be negligent and carelesse in the performance of this dutie as the most yea almost all men are For where is he euen of those that profese the feare of God that doth in any measure so often perfourme this dutie and seruice to god as he shoulde that when the lorde smiteth him eyther in his soule or body or those that be neare and deare vnto him as his wife child parents or the church of god at hand or a far off or threatneth the same or wheÌ„ god withdreweth and keepeth backe from him or any of the aforesayd some corporal benefit or spirituall blessing doth forthwith betake him to fastinge and prayer as to a dutie or seruice god therin calleth him vnto and he is to performe and the best meanes to obtaine that at the handes of god which he desireth There be some amongst vs blessed be god therfore and the lorde increase the number that make concience of other partes of gods worship publique and private that be swift and readie to heare the worde to receiue the sacraments as often as they be administred to praye in church and chamber no doubt and yet those euen those I feare for the most parte are slowe and backwarde in the performance of this parte of gods worshipe the which cometh to passe eyther through our ignorance here in for that we knowe not that God as well requireth this seruice of vs when he giueth occasion thereof as the other aboue specified and such like or through our inconsideration and forgetfulnes of this dutie if wee knowe it or rather hence that we are giuen too much to spare and pamper our bodies and can not abide to tame them and bringe them into subiection by fastinge If through ignorance we haue not donne this seruice vnto god hitherto eyther not at all or more seldome then we should as I trust so I desire the Christian Reader that that which