and they came forth The myracle then is by aword or commaunde to caste the diuell out and this is ceased with other myracles but to be possessed of the diuell is noe myracle no more then to be blynde sick or lame which are iudgmentes of god vppon man for his synne wherevppon possessyon with dyuelles is often brought in amonge other plagues of god and namely in the 4. of Math where it is saide They brought vnto Iesus all sick people that were taken with diuers diseases and grypings and them that were possessed with diuels and those which were lunatick thos that had the paâ—â—y and he healed them The like we reade in the 8. of Luke And at that time he â—ured many of their sicknesses and plagues and of euill spirits and vnto many blynd men he gaue sight freety Seing then it is no miracle to be possest of the diuell but a disease as is the lunacye palsy c. the myracle consisting in casting out the diuel by a worde notwithstanding myracles are ceased possession may remayne for as notwithstanding this miraculous healing heere spoken of is ceased gone yet men still are sick and taken with diuers diseases and some are lunatick some haue the palsy c. so also some are or may be possessed with diuels and for my owne parte I will as sone hould that meÌ„ cannot now be sick â—unatick haue the palsy be blind deafe lame as this other that men in these dayes cannot be possest which many meÌ„ yea some otherwise of great learning haue presumed to maintayne yea who is so simple that by these few wordes seeth not that the ceasing of myracles proueth not the ceasing of possession by diuels and yet if you aske these men who will haue no possession in these dayes the reason thereof forthwith they will tel you that myracles are ceased then which answer nothing can be more absurde And whereas some affirme that men were possest to the end that the diuinity of Chryst might appeare and shew it self so the casting forth of the spirits and the gospell be confirmed and get the better entertaynement by the eiectyon performed by the apostles and for no other cause for otherwise they say nothing as shall forthwith appeare and therefore the deity and gospell of Christ being now sufficiently confirmed possession with diuells must needes cease I desyre them to send me to some parte of gods worde for my information therein If they can not whereof there is no doubt then they must needes confesse that the reason is because heerein they knowe or vnderstand not aright howsoeuer otherwise their knowledg may be greate For so saith the holy ghoste to the lawe and to the testimony yf they speake not according to this word it is because there is no light in them I maruaile at men especially of vnderstanding that they will open their mouthes to speake where god is sylent and that they will be so bould to render a cause or reason of the lordes owne fact where he himselfe hath not donne it You take too much vppon you my brethren in presuming to vnderstande aboue that which is written and meete for you to vnderstand and doe not vnderstand accordinge to sobryety Know you not that thinges reuealed belong only to vs and our children why then will any take vppon him to render this for the sole reason or cause of possessyon which god we all know hath not reueled but in truth the contrary But what leadeth men to say that men were therefore possest that the godhead of Christe and his almighty power might be seene in the castinge out of diuells and the doctrine of the gospel be confirmed Suerly this because it is euident that by their eiection these things were performd By the same reason I may inferr that men were therefore sicke had the palsy lunatick lame blynd deafe and dumbe for the diuinity and gospell of Christ were confyrmed as well in the myraculous healynge of the persons soe afflicted as in the dispossessinge of diuells And yet not withstaÌ„ding no man is so absurd as thence to gather and conclud that ther are or can be none sick now none hauing the palsy none lunatycke blind lame c. yet I am sure this followeth as necessarily and ineuuitablye of the former ground as that of the ympossibility of possession in these dayes wee see then that it being graunted that meÌ„ were possest to that ende the deity and doctrine of Christe I meane the gospell might be confirmed by the healynge of those which were possessed which I denye not yet that letteth not but that men maye be possest in these dayes To speake more playnlye therfore as in the bodilye diseases and infirmityes of those men which our Sauiour cured a cause of the same was that in the curynge of them it might be euydent that he was the Messias as appeareth in general by math 8. 16. 17. in perticular by the man that was borne blind and yet notwithstandinge there was some other cause or causes therof namly ther sine as apeareth by christs owne speaches in the cureing of diuers saying to such thy sine are for giuen thee sine no more leest a worse thing come vnto thee the which cause remaining the diseases and other infirmities of mans bodye doe remayne so though of this supernaturall affliction in those which were dispossessed by Christ a cause thereof was that the divine power and mercye of Iesus Christ might appeare in their cureinge as is playne by the aforsaid place of mathew yet that was not the alone cause but the sinne also of the parties as is euident by that aforesayd without which they could neuer haue bine so miserably vexed by satan as the were which sinne in man remaininge it is plaine that the sayde disease doth or maye remayne and shall or may so long as sinne remaineth in man Indeed if for this cause only men had bine possest that in the expulsyon of the spirits by Christ and his Apostles the diuinitye and gospell of Christ might haue bene confirmed it had bene somethinge yea very much they had said and I for my part woulde haue ioyned with them therein but for this cause only men were not possest for then there must neuer haue bene any possessed but such as were by Christ and his Apostles dispossessed or some other indewed with that Apostolicall guiftâ— the contrary whereto appeareth by Math 12. 27. Act 19. 13. The which as these two scriptures proue so by them also it is manifest to the aduised reader that men were possessed before Christs time and vnder the lawe yea this disease was common before the incarnation of our blessed Sauiour so as many were sick thereof otherwise how could the rude and common people haue so readilye and truly discerned thereof as by the gospell it is euident they coulde and did maister saith one of the people to Iesus I haue brought my
one of his leggs were as heauie as if it had bene irone shortly after to London he went and dwelt with a barber in Eastsmithfeild from whence he went to the Bishope of London wher after he had bene about a month my selfe somwhat longer in the Gathouse for herisie he proceeded further added this to his former iniquitie that I had taught him to counterfeit which accusatioÌ„ hath bene in such sort pursued against me as is shewed in the seuerall treatises published by some frendes to the cause the other charge of herisie for which I was sent to prison as appeareth by the warrant ' lyinge in the dust neuer word beinge spoken therof vntill this daye no not so much as the herisie or heriticall opinion once named that I should hold and mayntayne FINIS THE DOCTRIN OF THE POSSESSION AND DISPOSSESSION OF DEMONIAKES OVT OF THE VVORD OF GOD. PARTICVLERLY APPLIED VNTO SOMERS AND THE REST OF THE PERSONS CONTROVERTED TOGETHER with the vse we are to make of the same We haue hard in the former treatyse of 8. Persons that weare vexed with euill spirits viz. 7 in Lanchashire and one at Nottinham and of diuers strange actiones or passions done or suffered by them Now that the glory of God the edification of the christian reader which two thinges only I haue aymed at in the publishing of this story may be the better furthered therby I haue thought it necessarie to treate of these 3 thinges 1. that all those persons were indeed possessed with vncleane spirits and did not counterfeit apossession as is affyrmed by some 2. That they were all vndoubtedly dispossessed and that by prayer and fastinge the meaines which God hath thervnto apoynted 3. what is the holy and right vse we should all make of this rare and great worke of God which euery on should specially in the reading hereof ayme at though it can not be attained without the certaine knowledge of the two former poyntes 1 That they did not counterfeite a possession but were verily possessed with vncleane spirites I doe not say with the poet felix qui potuit rerum cognoscere causas he is a happie man who can find out the causes of things but this I affirme it is the parte of a wyse man to search out the cause of a thing He therfore yea he onlye shall carrye hymselfe wyslye in the present controversie we haue in hand and iudge aright therin who shall laboure to find out the true and proper cause of those strang accidents whereof a true reporte hath bene made in the former treatyse I wyll not stand here to iterate and heape vp those strange things which are before specyfyed all which may be referred either to ther extraordinary and supernaturall strength or their supernaturally knowledgd or their extraordinary and supernaturall actions or passions of their bodyes only in the spirit of meeknes and with all humilitie I demaund of them which deny and call in question or doubt of their possesion whence or from what cause the actions or passiones acted or suffered by them came can theire any naturall cause be giuen of them or is there any thing in nature that might send forth such effects verilye though yt myght be graunted of some of them yet vndoubtedlye it cannot truly be affirmed of all but that some of them are not humian * but it cam from som other thing then the nature or industri of man And what should that be but wicked spirits within them according as in times past it hath bene with others in the like case except we will be so grosse as to imagine either that God wrought them immediatly without the ministrie of any creature or by the seruice of an elect Angel neither of which can possibly be considering theire vanityes toyes and fooleries the distorting and dissiguring of ther faces with other accidents of that kind and the vncleane blasphemous speaches aboue mentioned On the contararie side they all well be â—eeâ—e the vncleane spirit and sute exelentlye with his nature and therfore make greatlye for confirmation of their possession If any graunting that these things were done by wicked spirits shall saye that it followeth not theirevpon that the spirites were in them and so possessed them * I answere that a spirit without man may diuers wayes greatly trouble and afflict him as by sightes and visions yea even in his body as he did Iob. So likewise after the deliuerance of the aboue named persons as also of on Thomas Darling aboy not long since dispossesed dwelling in Burton vpon Trent in the countye of Stafford they spirits in their returne to repossese them did many times and sundry wayes that by fearing astonishing and threatning of them they might prevaile mightily molest and trouble them * But that the diuil beiÌ„g without maÌ„ can rule dispose of the whol body of man and euery part therof according to his pleasure as he dyd with these and doth with all those he posseseth it is absurde to affirme For what more can satan doe to the body of man then rule and torment it thus in the inward and outward partes and in euery parcell and member theiroâ— accordinge to his lust and pleasure the which if he could doe being without he would neuer desier nor seek entrance into man to posses him the which no man will deny but he doth for what would his said entrance advantag him to the hurting or tormenting of man in his body more then his being without him Secondly satan being without man can not cause or send forth those effects which are indeed signes of possession wherof we haue hard before more shal be spokeÌ„ afterward because then god should haue left his church destitute of all meaines wherby to discerne of possesion which can nâ—t be the wisdom of God considered on the on sid and the necessitie of man to be directed herein on the other Againe if it were true that the euill spirit could so torment a man on euerye sid being without him only how could the common people among the Iewes haue knowne when men were possesed as it is euident by the * gospell they did for it is certaine that by no other meaines but the manner of their handling or vexation by satan they knewe it as aâ— may partly appeare out of the 9. Chaâ—t of Marke now might not this same obiection as well haue bene obiected vnto them as it is against vs at this present The deuil by some outward operation can do all that which leadeth you to thinke that such and such are posesed you may therfore erre and be deceiued in so thinking and affirming But it hath bene obiected that these things came though not froÌ„ nature yet from the corruption of nature in that they were counterfeytes I answer that he which well considereth of the strange accideÌ„ts whereof we haue harde may easily perceaue that there are manye particulers
might humble our selues before our god and seeke of him a right way for vs and our children and for all our substance for I was ashamed to require of the king an armye and korsmen to helpe vs against the enemy in the way and so indeede it proued and a safer meanes then an army and horsmen for it is said that this fast beinge proclaymed they fasted and besought their god for this and he was intreted of them And in the 31. ver it followeth and the hand of our god was vpon vs and deliuered vs from the hand of the enemy and of such as layde wayte by the way VVhen proude and enuious Hamman had obteyned of Ahashuerosh that wicked decree to kill destroy and roote out all the Iewes vpon such a day it is said that not only Esther the Queene with her maides did fast but that in euery prouince place whither the kings charge and commission came there was among the Iewes fasting wepinge and mourning and many lay in sack cloath in ashes which humily aâ—ion of theirs preuailed so farr with the lord as that thereby they did not only escape the execution of that bloudy decre but also vpon the day appoynted thereto tooke vengeance themselues vppon theire enemyes and had Hamman hanged with his 10. sonnes And that they vsed fasting and prayer was the meanes of the reuersing of that cruell decree and preuentinge of that feareful iudgmente of god which was ready to breake out against them it appeareth by the speach of Esâ—her Chap. 4. 16. The Niuiuites also we al knowe escaped the destruction that was thteatned within 40. dayes to haue come vpon them by the true fast they kept vnto the lord And as thus the people of god in al ages haue in the day of theire aduersity assembled themselues in prayer and fastinge and god hath greatly blessed the fastes which they haue in publique and in common kept togither in their solemne and open assemblyes So and in lyke manner the seruants of of god haue in secret and apart from others fasted and praâ—ed god hath likewise greatly blessed the same vnto them whither they humbled themselues before his maiesty for and because of some common calamity either present vpon the church or imminent and hanging ouer it or priuate affliction or want of some good thinge publike or priuate which also is a kinde of misery Thus Nâ—hemyah vnderstanâ—ng that the lewes which were in Ierusalâ—m in Iudah were in greate affliction and reproch and that the wall of Ierusalem was broken downe and the gates thereof burnt with fier fasted and prayed because thereof which was so blessed vnto him that people that by his meanes shortly after the walles and gates of Ierusalem were built vp and the Iewes deliuered from that great affliction reproch they were in I wil not stand here to speake of Danyels afflictinge his soule in prayer and fasting for himselfe and his people and to shewe how that his humiliation was blessed of god vnto him farr aboue that he desired and expected but refer you to the 9. of his prophecy wher that is set downe at large Neither wil I vse many wordes about Cornelius who praying and fasting had as Danyel in the like case had before an angell sent vnto him to assure him that his prayer was heard and come vp into remembrance before god and to direct him to such a one Peter by name who when he was come should not only resolue him of that doubt he was in concerning the Messias whether he were come or no as it should seeme and for which cause it is probable hee then fasted but also speake such wordes as whereby both he his house should be saued Only this I wil giue an instance or example the better to prouoke vs hereto where prayer with fasting hath praeuayled with god when prayer without fasting would not priuaile and it is in the 20. of Iudges where we reade that when the children of Israel had susteyned an ouerthrowe by the Beniamytes 22. thousand of them being slayne they assembled themselues togither because thereof in prayer and after that they set their battle in array against the Beniamites the second day but had an other discomfiture and ouerthrowe euen of 18. thousand all valyant men wherevppon they assembled then in fasting and prayer the fruite and successe whereof was this that goiÌ„g out against Beniamyn the lord smote him before Israell euen as he had said and promised them vpon the day of their fast that on the morrowe he would deliuer them into their hands That they fasted not on the first day of their assemblyng in the house of god as they did on the second day may apeare by comparing the 23 verse of the chapter with verse 26. for all that is said in the 23. is that they went vp and wept before the lorde vnto the eueninge but in the 26. verse ws reade thus then all the children of Israell went vp and all the people came also vnto the house of god and wept and sate there before the lord fasted that day vnto the euening VVhere we see it is expresly said of the latter day that the fasted and not so of the former Againe by the conferringe of these it is playne that the second dayes assembly was farr more generall and solemne and with longer contynuance then the other and such were their assemblyes at fasts always for first it is said of the latter day that all the children of Israel went vp and againe that all the people came vp to the house of god 2. that they sate then before the lord whereby is noted there long continuance in that meetinge neyther of which is sayde of the former day Neither is there cause why we should maruaile at this I meane that the fasting and prayer of a faithful man or men is so auayleable with god that it wil as it were haue no nay but euen then preuaile when prayer without it cannot considering it is written that the prayer of the righteous auayleth much if it be feruent and that fasting is a meanes to bncrease and continue feruency of spirit 2. Consideringe the singuler promise god hath made herevnto which he doth insinuate by the tytles or names he giueth to the day of fast caling it a day of reconciliation a day of attonement the acceptable day of the Lorde whereby the Lord doth secretly signify and promise to so many of vs as shall exercise our selues herein that howsoeuer before for our transgressions he hath bene angry and offended with vs which also he hath testified to our faces either by laying some iudgment vpon vs or threatninge so to doe or by with holdinge some good thinge from vs yet if heerein we wil exercise our selues aright and keepe a true fast vnto the lorde afflictinge our soules as well as our bodyes rentinge not our garmentes but our hartes with compunction
A TRVE NARRATION OF THE STRANGE AND GREVOVS VEXATION BY THE DEVIL OF 7. PERSONS IN LANCASHIRE AND VVILLIAM SOMERS OF NOTTINGHAM WHEREIN THE DOCTRINE OF POSSESSION AND DISPOSSESSION OF DEMONIAKES OVT of the word of God is particularly applyed vnto Somers and the rest of the persons controuerted togeather with the vse we are to make of these workes of God BY IOHN DARRELL MINISTER of the word of God He that is not with me is against me and he that gathereth not with me scattereth Math. 12. 30. PRINTED 1600. 〈…〉 We reade in the 11. of the Actes that the Apostles and bretheren that were in Iudea hearing that the Gentles had also receiued the word of God by the preaching of Peter were offended with him for preaching vnto them and that when Peter was come vp to Hierusalem they contended against him and rebuked him for the same But Peter beginninge and expounding the thing in order vnto them and shewinge that he was commaunded of god so to doe in a vision they held their peace and glorified god Even so many of the ministers and brethren in England hauinge bene offended with me for sayinge and standing in this that William Somers Thomas Darling Katherine Wright and 7. in Lancashire were possessed with vncleane spirites and dispossessed of them by prayer and fastinge will I trust when they shall heare the matter in order sett downe in this treatise following not onely cease to be offended with me but acknowledging the workes of god magnifie him for them True it is that the people of god are borne mightelye in hand that these are counterfeites and haue bene theirvnto scholed if not all yet some of them by me and the better to perswade this even to the whole Church of England theire hath bene a booke latelye published by one S. H. entituled A Discouerie of the fradulent practises of IOHN Darrell but how vntruly this is saide and vnpossible to be true appeareth at large by the Detection of that Discouery and partly by this treatise and peece of the Detection here following VVhich beinge so this ought no more to hinder vs from embracinge these workes of god then the gainsayinge of the Pharises ought to haue kept backe the Iewes from beleiunge and acknowledginge the great worke which Christ did in giuinge sight to the man which was borne blind or that blasphemous speach of theirs he casteth out deuils through Beelzebub the prince of deuils from confessing iustifiyng that worke of his or that false absurd and ridiculous reporte of the watchmen wherevnto they were hired by the Hie Preistes and Elders that Christ his disciples came by night and stole him away while they slept from beleiuing the resurrection of Christ Let not any then be hereby kept from giuinge eare vnto that which followeth but rather prouoked to examine throughly what is saide of both sides and then I doubt not but whosoeuer he be it shall be as easie vnto him to perceiue on which side the truth is as opening his eyes to discerne betwixt light and darknes And to the end the truth might appeare not alwayes lye hid and the falshood be conuinced which hath hetherto prevailed I haue presumed to publish these followinge lynes wherein I could not be wantinge if there were any loue in me to the truth or feare or loue to the god of truth seeing the truth so vniuer sally suppressed and troden as it were vnder the feete of men as mire in the streetes and the falshod raigne as a queene what christian hart or louer of the truth could endure to behold this and let this vsurper alone if in his hand there was any power to plucke her out of her thrones we can not saith the apostle doe any thing against the truth but for the truth If at all times then we are to contend for the truth by speach by writing by euery good way as their shall be cause yea to doe any thing for the truth the manifestation and publishing of it and the inducing of men to receiue it much more when the truth is impugned and this is our present case And that it may be more manifest that heerin I haue performed a necessarie dutie such as without sinne against god I could not haue omitted we must remember that we are commaunded to publishe the workes of god whereof any of vs be witnesses as appeareth by Psalme 105. 1. 2 and 107. 8. 21. 31. Mar 5. 19 perswaded thervnto by reasons or arguments as appeareth by Psalme 78 and 111. 2. 3. 4. Math. 10. 32. It is commended vnto vs in the practise and example of the servants of god as appeareth by Psalme 9. 1. and 66. 5. and â—1 17. 78. 4. Luk. 2. 17. mar 5. 20. Act. 12. 17. 14. 27. we are threatened if herein we faile as appeareth by exodus 20. 7. math 10. 33. If now euery eye or eare witnes of the workes of god is to publish and make knowne the same to others much more the principall witnesses and such a one was I and most of all they whom god hath giuen and called to suffer for giuing testimonie to his workes as he hath done me Such aboue all others must with Peter Iohn say we can not but speake and publish the thinges which we haue seene and heard And if at all times we ought to testifie make knowne iustifie the great workes of god much more then when such a worke is not onely gainsaid but an evill name and vile report brought vpon it and him whom the Lord vsed theirin and this is our present estat and condition VVhen the holy ghost fell vpon the Apostles in visible manner so as they begane to speake with other tongs as the spirit gaue them vtterance some mocked and said they are full of new wine Against this vile slaunder of the wonderfull worke of god and his most righteous servantes Peter stoode vp and made an Apologie sayinge ye men of Iudah these are not drunken as yee suppose since it is but the third houre of the day But this is that which was spoken by the prophet Ioell c. as it followeth their vntill verse 37. In like sorte dealt our blessed Sauiour in this very worke we haue in hand when he cast the deuill out of some which were possessed the people in deede were aâ—â—ased therat and wondered saying the likâ— was neuer seene in Israel But the Pharises said he casteth out deuils through Beelzebub the prince of deuils Against this blasphemous speach and report giuen out by the pharises against this great worke and Christ him selfe whom theirein they counted for a coniurer bare the people so in hand Christ Iesus maketh a deâ—ence and in the same by sundrie reasons convinceth them the which also is writteÌ„ for our learning And what are we to learne out of these scriptures surely by their examples practise to doe the like in the like
commoÌ„ly everi night it sat as she though on her head very heavi laying as it semed to her 4. great figers on her browes that she was not able to opeÌ„ her eies otfeÌ„ times she cried to her mother that the should sit from of her Head asking who it was that held her â—oe straight though she could not ster her head it hir kerchefe was pulled of her head thrice commoÌ„ly she notwithstandiÌ„g lying still as a stocke from 9 to 3 in the morning about which time it departed in departing somtimes gaue her a great thumpe on the hinder parte of her head that it was verye sore for 2 Dayes after Sixe times within those 6. weekes the sperit would not suffer her to eate or drincke it tooke awaye also her stomake if shee offered to drincke at the earnest motion of others it cast her and the drincke downe to gether At other tymes shee did eate greedily slossinge vp her meate like a greedy dogge or hogge that her mother and her freindes weare ashamed of her styll shee was hungrye and cryed for more saying shee had nothing though she spared no kinde of meate allwas fish that cam to nett After abundance of meate her belly semed neuer the fuller that she marueiled which waye it went The 10 of febuari it pulled her as she thought in an hundred peeces ther came out of her mouth such a stincking smoke and breath that shee could not endure it her selfe her voyce and crying were quite altered and so continued till night But her breath stank soe yll a day and a nyght after that her neighboures could not enduer to come neare her Often her sences were taken a way and she maid as styfe as iron and oft as dead even breathlesse it made her speake sharplye hastely and by snatches somtimes it made a loud noyse in her bellye like that in the bellye of a great troting horse The two next nights before the day of her examination concerning Hartlay appeared the deuill in the liknesse of Hartlay requesting her to take heed what she sayd and to speake the truth for the time was come promissing her siiluer and gould she answered thinking it to be Hartlay that the truth she had spoken already that she would not favour him neither for siluer nor gold the 2 night he departed saying doe as thou wilt the day before Hartlay his execution was a sore day vnto her after which euery day she went to morning prayer was neuer troubled in the Church save the 1 day wheron it took her about the middest of the sermon in heaving vp her shoulders depriuing her of her sences after the recouery of her sences it tooke away the vse of her leggs and thus it molested her in the Church to the admvration of the people about an hower and halfe At the aâ—â—ices at Lancaster was Hartlay condemned and hanged the making of his circle was chefly his ouerthrowe which he denyed but breaking the rope he after confessed it After this time she had more ease in the day then she was wont but in the night she lay stif and stark quaking and trembling till the day she came to Cleworth It going thus with the. 6. at Cleworth and the. 7 at Salford M. Starchye according to the counsel before giuen him procured first one preacher then an other to see them but they knew not well what to say to their affliction After hauing intelligence by D. Dee his butler of the like greuous affliction of Thomas Darling his vncles son an recouery vpon the aduice giuen by my self he requested D. Dee his letter vnto me though vnacquainted and obteyned it wherwith he sent his owne also which preuayled not with me Thervppon he procured other letters wherof one was from a Iustice of peace therby and sent the second time vnto me Then I crauinge first the aduice of many of my brethren in the ministery met togither at an exercise yealded to M. Starchyes request about 3. wekes after went thither On the 16. of March 96. M. George More pastor of Cawlke in Dar byshire and my self came to Cleworth VVhither when we were come M Starchy tould vs that his sonn had bene well about a fortnight and his daughter 4. dayes and surely to se to they were at that instant as well and free from any possession by Sathan as any other which we suspected to procede from the subtilty of the diuel so it proued Shortly after our comming as we sat at dinner came in Margaret Hardman and hir sister El Holland on after another like players to bid vs welcom forasmuch as no body sent for me said one of them I am come of my owne accord And hauing thus spoken shee was throwen backward on a forme and so all 3. were frangely greuosly tormented Their faces as I remember were disâ—igured their bodyes I am sure greatly swelled such a sensible stiring rumbling within their bodyes as to ones sight and feling they had some quick thing within each of them and not only so but such a violent mouing there was also in their inward parts especially in M. Hardman as was easily harde of vs that were present I remember also among the manifold pleasant speaches they vsed one or moe of spake iocondly conscerning Edmond Hartlayes hanging who was theÌ„ newly executed and it was to this effect Do they thinke they coulde hang the diuel I wis no they might hang Ed but they conlde not hang the diuel no maruel though the rope brake for they were two Ed and the diuel By that which I hard of his fits wherof wee haue partly hard before I for my part then thought doe so still that in the end he who had so sweetly by kisses forsooth sent the diuel into so many had by the iust iudgment of god the diuell sent into him Then harde we Iane Ashton howling and perceiueing it was supernaturall and hearing also other strang things concerning her especiall ye that which was new fallen out of the swelliÌ„g of her belly wherof you shall heare we affirmed that we thought that she also was possessed which neither the family nor the mayd her selfe mistrusted or feared and it ther was cause for besides her first taking with the hoke and the wordes Hartly vsed thervpon and kisses before with promis of mariag which all were perhaps forgotteÌ„ she was takeÌ„ with barkiÌ„g as the rest were when M Hopwoode cam to examine them againe the children said no lesse in their fits for when she cam in their sight they would say come and helpe vs for thou art one of our company And though they neither knew nor speake to any other yet Iane they knewe and speake to her onlye in these wordes thou wilt shortlye come in amongst vs. And she her selfe acknowledged that som times as shecarien vp hot Ianoks she thought that she could ihaue eateÌ„ vp a Ianoke often did eat much by stealth being passyng hungry
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
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