Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	body_n	natural_a	spirit_n	1,503	5	5.1182	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19857	A suruey of certaine dialogical discourses: vvritten by Iohn Deacon, and Iohn Walker, concerning the doctrine of the possession and dispossession of diuels VVherein is manifested the palpable ignorance and dangerous errors of the discoursers, and what according to proportion of God his truth, every christian is to hold in these poyntes. Published by Iohn Darrell minister of the gospell.	Darrel, John, b. ca. 1562.	1602 (1602)	STC 6285; ESTC S109295	85,966	179

3 Gennad in definit ecclesie dogmat Bernard Ser 5 Super cantic Aug de divinat doemon● cap 5 and a violent oppression he is nerely vnited vnto it VVhat els is this application neere vnion vnto the minde but the ioyning of himselfe to the phantasy and affections the next neighbors to the vnderstandinge will So Bernard requireth the entercourse of some instrument wherby created Spirits might be applyed to the minde that is the Imagynations affections which be instrumentall and by which they doe exceedingly worke vpon the highest powers in our nature And Augustine is most plaine avouchinge that Divels perswade by marueilous and inuisible meanes by their subtilty pearcing into the bodies of men not at all perceaving thē mingling themselues with their cogitations by certain imaginarie sights whether they be waking or sleeping But this is principally cōfirmed by the scriptures thēselues for that angels making their apparitions in sleepe performe their operatiōs immediatly The outward sences at such time are all bound so that by them they cannot conuey any thing from without to the powers within Example we haue in Ioseph Math 1 20. to whome an angell appeared in sleepe bidding him not feare to take Mary his wife And as this Angell did speake in Ioseph Zach 1 9 2 3 Zach 1 8 so it might seeme the Angell which talked with Zachary did speake in Zachary as the naturall force of the word doth signify And the Angell saith he which talked in me This visyon made to Zachary was in the night for so he saith I saw by night And this manner of speach to see by night Dan. 7.13 Dan 7 1 or to see night visions is all one to see a dreame For so Daniell speaketh I sawe saith he by night visions when as before he had declared it was by dreame Daniell saw a dreame and there were visions in his head hee lying vpon his bed Therefore Augustine had good reason to dispute of this place of Zachary as he did considering Night apparitions the force of the originall word and the greeke interpretors so care fully expressing it pag 59 notwithstāding whatsoeuer these men say to the cōtrary Besides experiēce also giueth no small light to this matter It must needes be that wicked horrible cogitations such as make a man euen to tremble for feare should eyther arise fr●m the corruption of the flesh or from some outward cause or else from the reall presence of some wicked spirit mouing the phantasy But the flesh is no author of such horrour which by all meanes it escheweth affording rather all flattering and intising allurements to perswade the minde by neither is there any outward cause or occasion wherby the thoughts should be so greuously assaulted as is apparant in diuers so afflicted It remayneth then they be stirred vp by the personall presence only of him which if he be manfully withstood by faith will fly away Iam 5 This I take to be the truth in this poynt warranted both from the scriptures and from consent of cheifest interpretors If these things now be so though you should demonstrate the diuell doth not enter really into the minde yet if he be so nere the phantasie other inferiour parts he will be found to be within a mile of him whome he doth possesse and you to haue powred forth a great company of big wordes to small purpose If I desired to shew how when you haue a good cause you handle it full yll I might fitly doe it heere That there is no mentall possession you proue thus The divells as also mans minde are created of god for other more speciall ends pag. 46 47 As if things destinated to some principall end may not in meane season be vsed to other inferiour purposes Mat 25 34 Rom. 8 36 The elect are appointed to be heires of the kingdome yet in this world they be as the sheepe of the slaughter Indeede if you had shewed that god neuer purposed any such thing you had said somewhat Againe say you The reall entrance into the spirits of men doth obscure the peculiar office of the holy ghost which is repl●tiuely to inhabite in our harts for ever If any sholde affirme such entrāce he would not be so mad as to say that spirits were there repletiuly Seeing then there is no equality of their inbeing supposing such a thing it doth no more obscure his office then the light of a candle the cleare sun-shine Further you say whereas there be three maners only of inbeeing essentially none of all these doth agree to the inbeing of wicked spirits I answer to admit this inherency for this present dispute they be there definitiuely Then say you they are only there in conceit what say you are diuells in the Aer but only in conceyt are they any other waies there then definitiuely This conceyt of yours makes diuells but a meere fancy I thought you had ment good footh in your first dialogue but such counterbuffs as this would make one beleeue you are priuately of other iudgment whatsoeuer there you pretend Notwithstanding these and other such like reasons of yours which for breuity I omit the diuel may possesse the soule of man as well as his body Such acute disputers are ye It is no maruaile though you maintayne your bad cause as you doe when you mannage a good no better A Survey of the third Dialogue The third Dialogue handles two conclusions The first That spirits diuels doe not enter essentially into the possessed mans bodie The second That they haue no true naturall bodies for this purpose culiar to themselues importing a necessity of naturall bodies for a reall entrance A thing most absurd That spirits doe enter really into mens bodies we haue partely heard but it is more euident by that which followeth Math. 1 20 Heb. 1 14. They present themselues to the phantasy without mediation of any outward sence not by way of influence themselues being absent as the sune abidinge in the heauens pearceth with his beames to the earth by personall presence therefore which is required in their actions For which cause they be Angels that is R●porters sent forth to the ministerie as the example of Gabriel sent to Daniel Mary declare Againe they which dealt with familiar spirits are tearmed by the 70. Interpretours Engastrimythi that is such as speake after an extraordinary manner out of their bellies not as if they had a drum by their sides but from a reall being of a spirit in them For so it is said concerning them in Levi● 19 21 Engastrumeni Aristoph in uespis If a man or a woman haue a spirit of diuination or southsayinge in them c. Of whome Theodoret speaketh thus Some by certaine divels being swollen in th ir bellies deceiued many of the simple as f●retelling forsooth things to come which the Grecians tearme Bowel-prophets f●r that the diuel seemed to speake from with

it good by a distribution of inbeing of all the kindes whereof he sees not which may be giuen to this reall possession I answer The wicked spirit is in the bodie Answere as in a definitiue place What now Physialogus Are you struck dead with this answer that you haue not one worde to say Take hould then of an other argument if you can goe no further in this Thus then you reason If the diuel be really in the bodie he is there either hipostatically Arg. 11 Si dicimus eos reuera say they in the margine atque a deo autopro sopos ad esse et in esse esset hoc vel hypostatice vel formaliter quod est absurdum Ans making one person with the bodie or else essentially to giue an essentiall forme to the intended operations But he is in the body neither of those wayes I graunt it and yet you neuer a whit the nearer I cannot but maruaile at your proposition which though it be lame is yet of admirable force It is able to proue that the diuel is no where For whersoeuet he is he is there either hypostatically or formally but he is in no place either of both waies and so no where Nay your selues selues may be proued not to be in your houses nor in any other place because you make not one hypostasis with it nor giue vnto it an essentiall forme Make much of this proposition as of a rare iewell It is as good as Gyges his ring by which you may goe inuisible which faculty would serue you especially M. Deacon for many strange feates In the twelueth place they argue thus Arg. 12 pag 78 and 97. If diuels haue an essentiall being in men then their said being there may be perceaued by corporall sence but the latter is false therefore the first Answere 1 Psa 34.1 By this reason the Angels of the Lord pitch not their tents about them that feare him neither doe they minister to the heires of saluatiō for this cannot be perceaued by corporall sence There be many things which we know and perceaue only by faith Secondly the assumption or second part of the argument I denie affirme that we may know by corporall sence when the diuel is really and substantially inherent within man euen by the supernaturall effects operations which Sathan in such case vseth to send forth which as signes doe signifie and declare this inherencie Now these signes or effects are by corporall sence discerned That which in the generall we know and perceaue by faith that in the particuler touchinge this or that person we know by sence Their last argument is this The diuels violent rending tearing with other the vnnaturall actions Argu. 13 pag 79. may effectually be wrought in the man poss●ss●d though the diuel neuer essentially enter into his bodie this entrance therefore to such purp●se is needelesse and so by consequence there is none The Antecedent or first part of this argumēt is false Answ. as I haue shewed in my Narration page 21. But supposing it were true we must know that it is a iudgment or an increase of this said iudgment when besides the vexation of Sathan our bodies shal be a receptacle and place of aboad for the vncleane spirit to dwel in which were made to be a temple for the holy ghost And in this respect were the antecedent true there is sufficient to moue the Lord to permit Sathan to enter into the bodie and Sathan to desire this entrance And thus much for your first conclusion no lesse absurdly handled by you then propounded Wherein I haue bene the larger because it is the maine poynt controuerted and as it were the foundation or corner stone whereon our whole buildinge doth stande Your second assertion is That Diuels haue no true naturall bodies peculiar to themselues which makes as much for his not beinge really in mens bodies as it doth for his not being really in the Aer But I will not follow you at euery turne least I shoulde too much distrust the Readers iudgment Besides I am more then half wearie already with your sense-lesse disputes Many famously learned in the Church both of auncient time and this present attribute a kinde of bodie to Spirits not grosse and palpable as theis inferior bodies be but of an incomprehensible subtilty of which nomber are Tertullian Augustine Bernard the Schoole-men Zanchius with many others These Discoursers take vpon them first to refell the arguments which make for bodies then propound some of their owne against them In refelling Celestiall bodies they shew themselues turne sick Euery thing wheles so about with them pag 81 that they know not where they are If diuels say they haue celestiall bodies and enter into men whose bodyes are Elementarie then we should haue a compound supernaturall motion both in respect of the diuels whose proper motion should be Circuler of the man whose motion is down right As if intelligible ●atures had a simple and not a compound motion But it were tedious to vnfould all the fooleries of this argument I will therefore passe ouer this and the rest of their wise refutation and come to their owne confirmation of it How doe you prooue Spirits haue no bodies First out of these wordes pag 94 Luke 24 39 Spirits and diuells haue no flesh bones as you see me haue This place proues no more but that they haue not naturally palpable solide bodies like mēs For otherwise you might conclude the Aer to be also voyd of body because it hath no flesh bones Again say you Hebrew 1 7 The Lord hath made his spirits his messengers his ministers a flame of fyer From hence you must conclude thus They which be as fyre haue no bodies which is true if fyre it selfe haue no body you see then how wisely you reason Thirdly which hath most force in it and for which cause I take this paynes to repeat these reasons They which can be in the body of a man to the number of a Legyon that is six thousand six hundred sixty six cannot possibly be any corporall substāces Marke 5 9. But the diuels may be in the body of a man to the nomb●r of a Legion that is 6666. therefore they cannot p●ssibly be any corporall substances To let passe the proposition though the moates in the sunne beames be bodely things and yet it may be as many as a Legion in as narrow roome as a mans body did you dreame you Discoursers when you put downe this assumption Or hath the truth wrunge from you a true confession whether you would or no By this one argument all the first part of this Dialogue wherein you oppugne the reall inherency of spirits in p●ss●ssed bodyes is ouerthrowne It can not be but lyars should be taken tripping at one time or other Now then if you please we wil proceede to your fourth Dialogue A

vpon former times If possession be apparant in these our daies it must needes be that neither hath it ceased in ages past To come then to our own times with one bush to stop two gapp● Examples we haue In our owne country aa in Margaret H rrison of Burnham Vlpe within the county of Norfolk in Kath. Wright in M. Throckmortons children Th. Darling of Burton the ●eauen in Lancashire I●ne I●rden the seruant of Symon Fox of Shadbrook in Suffolk whose cause was hearde before the Right Ho the L. Cheif Iustice of England at S. Edmonde bury the 12. of Iuly 1599. Ioane Nayler as was proued before the Right Ho the L. Anderson Novem. 30 the same yeare Susan B●yton of Saffron Walden in Essex as is plaine by the euidence giuen against Alice Bentley at the Quarter Sessions holden at the aforesaid Walden the 13. day of April 1602. which Susan was lately dispossessed the meanes being ved which God hath to that end appointed Also in Tho. Harison of North Wych in Ches shire in Clemens Charles a maid of Woolroytch commōly called Wullage in Kent both which be at this present very greuously vexed by Sathan so as he that will may be an eye witnesse thereof Gallobelg lib 11 Out of our owne countrey as at Spandaw a towne sixe miles from Brandenburgh in Germany in the ●eare as I take it 1594. the diuel did walke visibly and possessed more then twenty men uexing them in miserable sort Yea he scattered in the publike streetes mony boxes golde siluer buttons and such like and he that gathered any of these things was presently vexed by the diuel Wherevpon it was forbidden both in the schooles churches that none should take vp any such scattered things The like were done by wicked spirits at Berlin in the same Marqueship of Brandenburgh And at Fridberge a towne of the new Marchia there were more then an hundreth and fifty men of either lex condition age which were possessed with wicked spirits These things are testified by D. Iames Coler Provost in Berlin and M. Robert Coler and M. Iames Pret●r Pastors of the Church in Spandavia To whose Narration Balthasar Westphalus and Iohn Muller Consuls of Spandaw haue subscribed de Abdit ●er caus lib 2 ca. 16 Iohn Fernelius aman worthy to be credited for his famous learning place and deserued authority throughout all Christendome reporteth of two possessed one taken in the night when as by occasion of immoderate thirst he rising out of his sleepe and finding no drinke bit of an apple that he hit on by chance wherewit● presently he perceaued his iawes to be shut as it were strangled with ones hand with all he being now possessed of a diuel entring into him did seeme to behould himselfe in the dark to be deuoured by a mighty black dog which things saith he afterwards when he was restored to his perfect minde he reported to vs in order The other was a Knight his sonne taken in such sort that sometimes his left arme sometimes his right sometimes one finger one whiles one thigh one other●hile both sometimes the whole body was greuously vexed which torment passed with so great swiftnes shaked him so vehement ● that hardl● foure seruants could hould him in his bed The most skilfull phisitions iudged it a conuulsion hauing next affinity with the Epileps● and so accordingly directed their practise but without an● successe at all The reason was saith he for that we were all deceaued in the true iudgment of the Cause For in the third moneth a wicked spirit was found to be the author of all the euil bewraying himselfe by a voice and vnwonted words sentences both Latine and Greeke although the sick party was ignorant of the Greeke tongue He discouered many secrets of them that sate b● and especially of the Phisitions laughing that he had deceaued them in a matter of so great perrill and that they had almost killed that poore body with their vnprofitable medecynes These examples alleadged giue vs euident proofe of possessions in these daies Now let the Reader choose whether he will beleeue these testimonies and experiences or the vnsauory and vnlearned disputations of these Discoursers pag 22. ● Hitherto of Possession now they turne themselues to Obsession vnskilfully opposed as hath bene partly shewed to Possession For they which treat of these matters vse these wordes indifferently Cyprian saith And by the torments of wordes they are cast forth of Obsessed bodyes So Fernelius in the place before cited And withall he being now obsessed by the diuel entring into him Cyprr ad Demetri De oper lib. 4. cap. 10. Likewise Zanchius as before we heare speaking of diuels substantially entring into bodyes calles it by the name of being Obsessed by diuels And indeede Obsidere doth not onely signifie to beseige and to compasse about but also Tene●e Occupare Opprimere to Hold Poss●sse Oppress● as when Tully saith Cum is qui audit ab Oratore jam obsessus est ac tenetur When the bearer is now p●ss●ssed and held by the Oratour And it semeth that writers rather vse the word Obsessed then Possessed partly for cōfort of the afflicted teaching them they are not absolutely in the diuels power howsoeuer he thus furiously rageth in their bodies but rather that he now seeketh to vanquish them then that without all hope they be vanquished already partly also for the better sound These Discoursers in a priuate vnderstanding make Obs●ssion nothīg else but an outward assault of Sathan which onely power they leaue vnto him now And where it is obiected This doth open a dore to Athiesme they returne this imputation very wisely vpon the doctrine of possession as if to teach both inward and outward vexation were a doctrine of more security then theirs of outward temptatiō onely It had wont to be an old said saw in Geomitry the part is l●sse then the whole but these men will refine all Artes teach vs a new That the parte is more then the whole And so let this memorable Axiome shut vp this dialogue A Survey of the Eight Dialogue Hauing bewrayed your great ignorance concerning the power of Sathan you come to talke how this power is to be subdued wherein you shew your selues as blinde if not also obstinate and peruerse as you haue in that already passed Much lauish speach is in the begining wherewith I will neither trouble my selfe nor the Reader Onely we may noate by the way page 234. how vntruly you require for the subduing of astuall possession an extraordinary power concerning which we shall see in that which followeth Then you fling out as youre custome is against the worke at Nottingham because say you Crying aloud rending sore page 24● leaving as dead be made vndoubted true signes of that dispossession whereas the same things are seene in Mania and sometimes a Mania without them as in your selues in Phrensies