authority ouer the diuels which they after exercise ouer them so that the papists onli haue not power ouer the diuels as they affirm wherof you shall heare hereafter Here we may behold the iust iudgmēt of god vpon them who because they will not receiue trust to the signes the lord hath giuen in his word which are the only certaine sufficient signes to signify sathan his possessing of men such as who soeuer trusteth vnto them will be directed by them cannot error be deceiued herein such as in whomsoeuer they are the same person is for certainty possessed and such also as without which we can not certainly knowe when sathan possesseth man therefore I say because they will not beleue and receiue these signes the Lord sendeth them strong delusions that they should beleue lying foolish ridiculous signs shewed forth or giuen by sathan in all deceiuablenes Thus haue I sufficiently prooued out of the word of god the possession of the parties wee intreate of and disproued what is or may be obiected against it Ther are besids some other reasons which may further confirme the same vnto vs As first in that they were deliuered vppon the prayers and fastes which were vsed for that purpose we may thereby bee the rather perswaded that they had euill spirits within them where we must remember that it was not thus once but sundry times not with one person alone but with diuers Now whence came it that such certaine and present deliuerance came to the aboue named partyes so afflicted as is aforesaide vpon the vsinge of this saide meanes Surely hence because they being sicke of this supernaturall disease I meane hauing vncleane spirits within them had the supernaturall meadycyne applyed vnto them whych God hymselfe for the cureynge theireof hath lefte and ordeayned which beynge soe it is noe marueyle though they were presentlye healed For what meadicyne is soe soueraigne as that which is of the Lords owne appoyntment had they bene sicke of any other disease and namely had they bene vexed by some outward operation of sathan as of necessity they must if they were not possest they had not vndoubtedly all of them bene so presentlie deliuered as they were For howsoeuer god hath appoynted vs to fast when we are in any affliction of body or mynd neither shall it be done in vaine yet he hath no where promised that the same shall prosper to the deliuering of vs from the said affliction as he hath in this case of possession in particular and by name This kind saith our sauiour goeth not out but by prayer and fasting therein secretly promising that praier and fasting being vsed euill spirits doe and shall goe out Againe how came it to passe that we in our prayers instantly calling vpon god that he woulde be pleased to cast sathan forth of them whoe lay so miserably vexed by the diuell before vs that their bodyes might not be receptacles for the vncleane spirits but temples for the holy ghost to dwell in that they were therevpon and euen then deliuered according to our requests and supplications so made if they were not possessed These thinges considered I se not how any can doubt or once call in question the possession of these 7. in Lancashire of Will Somers of Nottingham as also of those other two we haue spoken of by the way to wit Kath Wright and Tho Darling vnlesse he be either like vnto Thomas and with him say except I had sene these things that are here reported and had made tryall of them with my handes I will not beleeue them or be of this iudgment that men in these dayes cannot be possessed The former of these may remember for theire humblinge that by the sentence of our sauiour himselfe this is to be faithlesse as touching this worke of god I meane and that it is a blessed thinge to beleue that the truth we see not 2. that before God and men they shall be the more inexcusable because these thinges haue bene donne not beyond the seas but heere at home in our owne countrye that in diuers partes therof and some of them in the middest of the kingdome so that we neede not goe farr either in our owne person or by our letters to inquire into the truth of this matter neither haue they bene done in a corner and before some few only but openly in the sight of all those that for sundry wekes would come vnto thē which I dare be bould to say were for nomber in a manner innumerable wherof diuers were very learned and wise cheef men in the magistracy and ministery not easy to be abused and about 30. also haue vpō their oathes giuen testimony herevnto As touching those who therfore reiect that is said and whatsoeuer they heare conscerning this matter because they iudg that none eyther are or can be now possest as I cannot but wonder that an◠especially of the learned should be of this iudgment consideringe there is neither iot nor tytle in the scriptures for them but much against them nor yet in any writer ould or new that euer I red or heard of so I demaund of them how they dare affirme the same for it is in effect all one as yf they should say god can not now send diuells into men or god cannot in these dayes plague and correct men by sending sathan into them to vex them in their bodies which I thinck they would be loath to auouch for it is more then bouldnes to say of the almightye that he cannot doe this or that except it be such as is eyther contrary to his nature or his reuealed will which cannot be saide of this To say it is against his nature is most absurde and if we will haue it agaynst his will we must shewe where that part of his will is reuealed which is a thing imposible for asmuch as the contrary that men may now be possest appeareth by daily experience which cannot fall out contrary vnto the will of god and by the word of god in Deut 28. it is writtē If thou wilt not kepe saith Moses and doe all the words of this law that are written in this boke and feare this glorious and fearefull name the lord thy god then the Lord will make thy plagues wonderfull and the plagues of thy seede euen great plagues and of longe continuance and euery sicknes and euery plague which is not written in the boke of this lawe will the lord heap vpon thee vntil thou be destroied Seing thē god threatneth to bring vpon the disobedient and sinfull people wonderfull plagues of which kinde this is one and euery plague or curse he hath whither it be such as is written as is expresly set doune in the chapter following or not written vnder one of which kindes this curse to be possest with the deuill must needes be comprehended and that in these last dais there shall be
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
his inhabyting the saÌ„e person or the proper effect was not alwayes a signe of the cause which seemeth to be his first reason To passe by that I say let vs coÌ„e to the main reason he vseth against the signes mentioned in the gospell whervpon onlye as the foundation my former reason wherby I indeuor to proue Somers the 7. in Lancashyre and the other two were possessed resteth and is buylt Against which argument of myne for proofe of theire possession thus out of Thyreus it maye be Obiected The Euangelicall signes wherevpon I ground and infer the possession I contend for are not certaine sufficient and vndoubted signes of men possessed with sathan and therfore notwithstanding the said signes were seene and knowne to be in Somers and the rest it may well be that they were not possessed That the Euangelicall signes are not such Thyreus proueth thus yf to be blynde dumbe deafe to be feirce and cruell towardes himselfe and others to gnash the teth fome to be of supernaturall strength so of the other signes be certaine and sufficient signes of sathan his possessinge of â—n an then all that be blynde dumbe deafe be feirce and cruell towards theÌ„selues and others or gnash the teeth or foame or be of supernaturall strength and so of the other signes are possessed with sathan but that is most falce therfore the other also To the proposition or first part of this reason I answer that to be blynde or to be dumbe or deafe or to be feirce and cruell towards him selfe and others c. without any further trouble or vexation is no token of possession but yf any of these meete with other signes of this supernaturall disease it greatly confirmeth the same vnto vs and is a good signe therof As for instance of foming when foming is alone seuered from other markes it is no signe of one possessed for in the falling sicknes a man fometh and yet hath not an vncleane spirit in hiÌ„ But let it meete in the same person with diuers other tokens of one possessed though not all so as the same man which fometh doe also gnashe his teeth wallowe be caste into the fyre be of supernaturall strength and knowledge then and in such case I say it is a very significant signe thereof And this may be made playn by the like An ague cough and stich are the signes of a plurify seauer these so as a man hath onely one of them and that which of them soeuer it is can giue no assurance to the sick person or phisitian of the plurisy but let them concure mete togither they signifie that as it were proclayme him to be sick of the saide disease Euen soe it is in this case if Thyreus had said that no one of the signes mentioned in the gospell was a certaine and sufficient token or argument of possession I for my part woulde haue subscribed vnto him but to say as he doth indefinittely and in the plurall number that the signes there spoken of are not certayne and sufficient signes of sathan his possessinge I hould it to be moste false and derogating to the honor and high estimation and accounte we should haue of gods sacred word For shall the signes or any of the signes giuen by men in their writings of this or that disease be certain and sufficient signes and the signes giuen by the Lord himselfe in his holy writings of this supernaturall disease or of any other thinge be vncertaiÌ„e insufficient or shall the signs giuen by you Papists of â—n possest forged out of your owne braine set downe in your bookes be vndoubted certain and suffitient as you affirme and the signs giuen by god himself thereof and set downe in his booke be vncertaine and insufficient O monstrons impiety Is not the Lord Iesus trowe we much beholding to this Iesuite in this doctrin of possession as he is to the rest of that generation in all their other doctrins who placeth the signes which Christ Iesus hath giuen in his holy word of one possessed among those which are vncertaine and doubtfull signes as appeareth further by the title of his 22. Chap yea among those which are not true signes although they be so accounted by some â—or marke what his words be in the begining of this said chapter Reijciemus hoc loco primum illa quae c. we will first speke in this place of those which are not true signes of men possest although they be held for true signes of some in the conclusioÌ„ of which chapter he vseth the wordes before conscerning the Euangelicall signes then afterward we wil asigne those which truly proue diuels to be in men But what are those which are such true and inâ—allable signes wherwith the signes set downe in the gospell are not to be compared forsoth these Yf they refuse to call vpon the name of the lord or any of the saints to pronounce the name of Iesus to rehearse a psalme or some godlye prayer or yf they tremble and quake for feare break forth into clamors or outcryes become impatient blaspheame and make shew to doe vyolence vnto themselues when the reliques of saints are applyed vnto them or an Agnis Dei is applyed or besigned on the forchead with the signe of the crosse or sprinckled with holy water or haue the most holy body of Christ gyuen vnto them in the sacrament of the Eucharist or shall haue thes words whispered into their eare in a strange tongue which they vnderstand not Deum qui te genuit derelinquisti et oblitus es Domini Creatoris tui thou hast forsaken god which made thee and hast forsaken the lord thy creator Finally if they cannot abide the charges giuen in the exorcismes or at least most ympatiently indure them Wherevnto after he addeth the touchyng of holy men His saith the Iesuite et similibus signis Demones prodi dubium nullum est That the diuels by these and such like signes are descryed or knowne to be in men there is no doubt And this he goeth about to confirme partly by examples and partly by reason which consisteth of two partes * This quoth he is manifest if we consider first haec ipsis inuisa et molesta esse doemones illo ferre non posse that these things ar hatefull greuous vnto the diuels and that they are not able to abyd theÌ„ Secondly non posse fieri c that it cannot be that either a christian man should tremble when these things are vsed or show himself troubled yf he be commaunded to vse them religiously or to rehearse certaine praiers And a little after vt vero homines haec horreant quis credat horrebit forsitan christianus homo si psalmum Miserere vel dicat vel dici audiat c. That men should be afrayd of these things who can beleeue will a christian man tremble yf he either say the psalme called Miserere or
perilous and sinfull times wherein iniquity shall abound soe as the sonne of man when he commeth shall scarcely finde any fayth vp on earth Howe can it be denyed but that the lorde may smyte some with this iudgment yea and as I conceaue of this scripture will also which is more And lest we should vnderstand this of the Iewes only and restraine it to the time of the lawe either of which is absurd we must remember that we haue the same or like threate renewed vpon vs by the spirit of god in the time of the gospell and expresly agaynst euery man aswell Gentile as Iew as all men will graunt I protest saith the spirit vnto euery man that heareth the wordes of the prophecy of this booke that if any man shall add vnto these thinges god shall add vnto him the plagues that are wrytten in this booke and yf any man shall diminishe of the wordes of the booke of this prophecy c Seing then that it cannot be denied but that there are in these last euill dayes both which add to this boke dyminish from it that this plague of possession by deuils is written in the same we must nedes acknowledg caÌ„not doubt but that god may send this plague also in this last age of the worlde Againe seing possession is a punishment or correction of the lord laid vp â—n a man by the ministery of sathan for his sinne and that men are now as greuous sinners as euer the lord also in like sorte affected now towardes sinne and sinners as heeretofore as ready euerie way to chastice men for sinne in these dayes as in former it cannot bee but that men may bee possest now yf the lorde thinke good that way to correct them yea euen as well and vsually as in former time Lastly it is to be remembred that as all churchs so al righter ancieÌ„t latter christians and papists which haue spoken more or lesse of this matter giue theire full consent heereto and many examples from age to age are giuen hereof Here might be brought in a multitude greate heape of testimonies to proue that men maye be nowe possessed but I will let them alone and only coate them in the margent because I thinke it a needelesse thing in so plaine and euident a matter to vse so many wordes specially seing hereafter I alleadge the most of theire testimonyes for the confirmation of dispossession since miracles ceased which is farr more doubtfull then this other of possession and coÌ„prehendeth in it this also For if men haue bene and may be now dispossessed ergo possessed Wierus in the begining of his 4. booke de prestigijs doemonum speaketh of many that haue of late yeares bene possesed with diuels shewing at large their strange admirable most greuous vexations by sathan and among others he maketh mention of about 70 damsells which togither in one night 1555. in an house at Roome where Orphanes were kept became Demoniacks whereof saith he not one of them was recouered two yeares after yea it may be not at all which sure is more strange then their possession considering the great power and authority the Romanists haue ouer diuels euen the same with the Apostles if you will beleue them as hereafter you shall heare Also of later time and nearer vs euen at Amsterdam a greate towne in Holland Anno 1566. there were as he declareth at large 30 children or thereabouts in 8. or 10. weekes possessed with diuels But to let the dead and their writings goe let vs inquire of the liuing Aske of our trauailers what they haue seene credibly heard in other countries beyond the seas and you shall heare what they will say demaund of the papists and they with one consent will tell you that meÌ„ may be possest that among them ther daily are such Thyreus a man now liuing in a booke lately written of this argument nameth a great many that long since miracles ceased were possessed with diuels whereof some were great and honorable personages children to Emperours and kings Shall we say of them as it is said of our possessed persons in England that they were counterfeyts their calling of Exorcists also and formes of Ezorcisme proclaime their iudgment herein to all the world yea who knoweth not how they greatlye vaunt of the power that in theire Church they haue to cast out diuels This brage of theirs is answered by D. Fulk and diuers others but neither he nor any other returneth in answer that men cannot in these daies be possest which had it bene a truth they wold neuer haue omitted But why doth it seeme so incredible and impossible vnto some for one to be nowe possest Because myracles are ceased It shoulde seeme then to be possest with the diuell is a miracle and not a disease sometime by miracle cured For the ceasing of miracles putteth an end only to miracles and not to the diseases which miraculously were healed else we should haue none sick of feauers palsyes and other infinit diseases none dumbe deafe blind halt or maimed NotwithstandiÌ„ge then that miracles are ended possession with diuels may remaine seing it is certaine it is no miracle but a sicknes or supernaturall disease which somtimes miraculously was healed by Christ and his Apostles as appeareth by the 17. of S. Mathew where the father bringing his possessed child saith thus to Iesus I brought him to thy disciples and they could not heale him and presently after it followeth and Iesus rebuked the diuell and he went out of him and the child was healed at that houre In like manner it is said in the 9. of S. Luke that Iesus rebuked the vneleane spirit and healed the child and deliuered him to his father And for further profe hereof serueth excellently that in the 8 of S. Luke verse 2. where it is said that certaine weomen were healed of euill spirits and infirmityes as Mary which was called Magdalen out of whome weÌ„t seauen diuels where by the word healed we may learne that possession is a disease to wit supernaturall and that the miracle is when the dguell by rebuke that is by a charge or comaundement to depart is caste out in which case the party is healed or made whole of this vnnaturall disease For thus it is written in the 9. of S. Marke when Iesus c. he rebuked the vncleane spirit saying vnto him thow dumbe deafe spirit I charge thee come out of him Then it is said the diuell came out the very same we haue in the first of S. Marke verse 25. and a little after it followeth verse 27. he commaundeth the foule spirits with authority and they obey him And in S. Luke with authority power he comaundeth the foule spirits and they come out In these cases we all knowe Christe wrought a miracle now what did he he comaunded the dyuells that were in men to come out of them
them with out making any further vse of the same and doe not withall behold consider the invisible things of God as his power wisdom Iustice mercye our beholding of them is in vaine to vs and not onlye so but wee theirby also take the Lordes name in vaine even so shall it goe with vs yf in this extraordinarie worke of God we looke onlye vpon it as some new and strange thing without any further proceeding to profite theirby Yea if we be bound by the lawe of God to profite and receiue good by euery ordinarie worke of the Lord much more by that which is extraordinarie for an extraordinarie worke calleth for an extraordinarie vse and it is adouble sinne to faile therein The vse we are to make of this extraordinarie worke either concernâ—th the glorie of God and the stirring of vs vp to magnifie his great name or the benefit of man and good he may receiue thereby First herein as in a glasse wee may beholde the iustice of god in pu nnishing or correctinge sinne wherby the Lorde teacheth vs to take heed of sinninge against him least either the same or a worse thinge come vnto vs. Secondly we see the omnipotencie and power of God 1 in the powere and strength of the deuil which God permitteth him to exercise a ga inst sinners 2 in subduing those principalities and powers Satan I mea ne treading him vnder his feet yea vnder the feet of his seruants who then that is wise will serue the Lord in feare and trembling Thirdly the mercye of God is to be seene in this worke in deliuering them and that at the humble intreatie of others in there behalfe they being disabled by satan to supplicate for themselues This being well considred magnisieth greatly the mercie and compassion of the Lorde vvho can chuse but loue him because of his mercies and why should any dispaire of his mercie seinge he is so ready to shew mercie euen at the intreatie of others How much more when man shall sup plycatt for himselfe This vse Christ Iesus him selfe maketh in saying to the man whom he had dispossessed goe shew how the Lorde hath had compassion on thee Fourthly wee maye here beholde the wisdom immutabilite of God as being the same who neuer changeth In that as he hath bene allwa yes accustomed to doe he brought this rare great worke to passe by smalle and weake meanes base and contemptible men yea such as be vile and odious in the eyes of the world That thereby the power of God might be the better seene man in his wisdom be confounded and the name of God the better praysed In a word that he which re ioyceth in the behalfe of this worke might not reiovce in man but in the Lord. To him therfore to whom of right it belongeth be the prayse and glory of this worke ascribed Fiftly The saitthfulness of God in the performance of his promyse offereth it selfe here to our consideration These wordes this kind goeth not out but by praier fasting secretly containe in them this promise that if any be possâ—ssed we in the humiliti of our souls by fast ing will intreate the Lord to cast the sperit out he will doe it for vs and deliuer the partie from beinge any further vexed by Satan This the Lord hath promised the accomplishmente wherof we haue seene with our eies let vs herby learne to trust to the least and most close secret promise God â—ath made vs in his worde and save in our harts and with our toungs God is not as man that he should lye be vnfaithfull neither as the sonne of man that he should repent and not performe that he hath promised Hath he said and shall he not doe it and hath he spâ—ken and shall he not accomplish it Hath he promised and will he not performe it And thus much breifly concerning the glory of God de cleared in this worke now followe the seuerall vses concerning man and the profite he otherwise is to make hereof First this great and wonderfull worke of the lord serueth to conuince and stope the mouthes of the papistes who as they are alwayes boastinge of their miracles and vpbraiding vs with the same so espetially with this miracle of theirs as they terme it of casting out of diuils whervpon it hath come to passe that some of this bragging generation in Staffordshire in the time of Th. Darlinge his possession as also in Lanca shire in the time of the possession of those 7. there haue broken forth into these and such like wordes of challenge Let vs see one of your ministers cast out these diuils If we might bring a preist wee are sure he could doe it And in a booke latelye written by one of their side wherin some of there exorcists and preists pretend to haue dispossessed 3. here in England I read these wordes Now saith the authour let me see wether they protestants can avouch any such thing to be done in their congregations And in another place thus they protestants haue smale meanes to make triall whether ther be any possessed among them or no lesse iudgment to discerne ther case and much lesse remidie yf any such be found other then to bind beate send them to Bedlem if the be poore or to begg their liuings if they haue any And in theire annotationes of the Rhomes testament vpon these words of they disciples to Christ why could not wee cast him out they gyue this note Noe mareuill yf they exorcistes of the Catholicke Church which haue power to cast out Deuiles yet doe it not allwayes when they will and many times with much adoe wheras they Apostles hauing receiu ed this power before ouer vncleane spirites yet here could not cast them out But as for heritickes they can neuer doe it nor any true myracle to confirme their false faith Thus wee see they doe not only deny that Deuilles are so vsuallye cast out by vs as it is with them but which is more most peremptorilye they affirme that wee whom they terme heritickes can neuer doe it spetiallye to confirme our false faith To passe by the dispossessiones of others even of late veares which might fitly be here obiected against them what say they to the 〈◊〉 ssession of Kath. Wright of Tho Darling finally of they other 〈◊〉 persons wee haue so largly intreated off That they were all 〈…〉 vncleane spirits and that the same were cast out of them I 〈…〉 die bene so evedentlye sheewed and confirmed by reason out of the scriptures that neither papist nor athist can without blushing gaynsay the same And that those whom they call heritickes were the instruments the Lord vsed therin it is also most manifest How then say they Rhemists that heretickes can neuer cast out diuils But to examine the truth of this their annotation a liâ—tle further be that granted which they papistes
so much contend for viz. That their Exorcists only haue power to driue out diuils that we are to weake thervnto yet why doe they challenge an equall power herein with the Apostles as is plaine by this their glosse if it be well considered of yet least I should be thought 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
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