you one reason for this once in stead of a thousand thus The working of miracles is ceased long since and therefore also the miraculous faith Exorcistes Why sir to remooue the diuell by prayer and fasting is no miracle at all Physiologus Maister Orthodoxus doe rest you a little and let me argue this point Come on Exorcistes and answere directly Is the driuing out of diuels by prayer and fasting no miracle I pray you Exorcistes It is no miracle at all Physiologus Well then I perceiue we are of necessitie enforced to declare plainely vnto you first what a miracle is with the sundrie kinds of miracles and then next we will exactly consider of your action at Mahgnitton to see whether the same pretended to be done by your selfe as it was may truely be termed a miracle in any respect Lycanthropus I pray you proceed in your purposed course Physiologus With very good will Wherein first for the word miracle it selfe we haue to consider that that thing which we commonly account a miracle is named of the Hebrewes niphlah I meane a most admirable or a merueilous matter Or rather niphlath if you will that is a woonder quite hid from our eies And therefore all those obscure and admirable matters which do highly surmount the reach of our reason they are commonly called niphlaoth that is very strange and admirable actions Or rather miphleoth I meane such hidden and such secrete occurrents as cannot possibly be conceiued by the narrow compasse of our common and naturall sense They do fitly proceed from the radicall word palah or niplah which is as much to say as to be vailed obscured quite hidden difficult and very highly surmounting the shallow reach of our reason Because euery miraculous action is alwaies some such kind of matter as is ouer much vailed obscured hidden and difficult beyond our common capacity yea and such an vnwonted occurrent as seemeth most admirable and very hard in our present apprehension In like manner the Gretians they entitle it thauma that is a merueile or woonder And it commeth of the verbe thaumazo which signifieth to admire to merueile or woonder The latines they call it miraculum quasi occuli mirum the woonder of the eie for that it seemeth a merueile in euery mans eies and therefore they do oftentimes expound it a prodigious a monstrous or an admirable matter for that the Lord by such an vmvoonted meanes doth extraordinarily foreshew some admirable accident quite contrary to the accustomed order of nature her selfe So then by all the premisses it is verie apparant what a miracle is Namely it is by the extraordinary working power of the Lord some such vnaccustomed action as verie highly surmounteth the whole faculty of euerie created nature and is therefore thus admirablie effected to the end it might the rather affect the beholders with an admiration thereof might the more certeinly confirme their faith in the truth of the worde In this definition we may easily discerne all the essentiall causes of myracles For first the efficient cause of euerie such admirable action is an extraordinarie working power of the Lord. The materiall cause are all those admirable actions themselues The formall cause is the vnaccustomed maner of effecting those actions The finall cause is partly to affect the beholders with some serious admiration concerning the omnipotent power and wisedome of God and partly to confirme their faith in the truth of the worde By all which you may plainely perceiue what a miracle is Lycanthropus Verie true but what be the sundrie kindes of miracles Physiologus They are those variable and differing sorts of admirable actions which both may be and are diuersly discerned according to their diuers and sundrie conditions And these sundrie sorts of miracles are twofold namely either true or false miracles Philologus Which are the true miracles Physiologus They are al those admirable actions whatsoeuer which both for their matter and forme are rightly and truely effected and which also are wholie directed to their certeine determined endes namely the glorie of God and credit of his glorious Gospell And such are all those admirable actions how sielie soeuer in shew which were miraculously accomplished either immediately by the Lord alone or mediately at least by his extraordinarie ministers Pneumatomachus Which are the false miracles Physiologus They are all those admirable matters in shew which either are not in deed and in truth the selfesame thing they seeme to portend or which else are effected not by any supernaturall power surmounting the reach of our reason but by some such naturall facultie of nature herselfe as is hidden and secret from the present apprehension of those that behold the same Yea and which also are eftsoones directed to some such specialpurpose or sinister end as is directly opposite to the glorie of God and the truth of the Gospell These later sorts of miraculous actions how admirable soeuer in sensible appearance they may without any extraordinarie helpe of the Lord be easily effected by Angels by diuets and expert persons euen onely thorough some hidden facultie of nature her selfe three manner of waies 1. For first verie certaine it is that Angels diuels and men expert in naturall philosophie hauing a deepe insight into the hidden secrets of nature and being thoroughly experienced in the powers thereof they may and can easily apply those saide natural powers to some such perexisting matter as hath in it selfe a naturall disposition to euerie such action entended For from the naturall coniunction of some such perexisting matter with some proffered efficients there will euen naturally succeed some such vndoubted effects as the partie procuring such naturall coniunction propounded before Yea and those also vpon the sudden and beyond the expectation of all the beholders therof which doth eftsoones enforce them to admire at such rare and vnwoonted euents For the diuell himselfe as also those experienced persons in natures secrets they doe verie well know that frogs wormes yea and also some serpents are easily engendred of some putrified matter perexisting in nature especially if there be added to euerie such putrified matter and of heat by such certaine degrees as is correspondent thereto Now then this the foresaid conioyning of putrified matter an actiue heat together being not verie difficult for diuels and for cogging companions to effect if they please they therefore eftsoones doe attempt the timely effecting thereof and all to circumuent and deceiue the beholders themselues Euen as did Iannes and Iambres the Egyptian sorcerers if Augustines iudgement be adiudged Canonicall 2 Secondly the diuell himselfe and so many besides as haue any insight at all into the secrets of nature they doe very well know that some sodaine commotion of the naturall spirits of bloud and of humours do mightily disturbe and distemper the bodies of men Insomuch as the imaginations the
you now fled from your idle conceit of essentiall possessions to the supposed actuall possessions of spirits and diuels this as it argueth euidently great want of munition to mannage that matter so it haleth vs perforce to follow your footings awhile in these your wandring vagaries that so being forcibly beaten from all hope of recouering your former hold you may be forced at the lenght to yeeld vp the conquest in the open field Howbeit this question I perceiue doth craue a larger discourse then the present time will afoord especially our dinner being now in a readinesse and staying vpon vs. Let vs therefore for the present put an ende to our speech till we haue refreshed our selues with the good blessings of God and then afterwards walke foorth and conferre of this point to the full Pneumatomachus Sir you may account vs for bold and impudent guests that are thus troublesome and chargeable to you Orthodoxus My ministerie is allotted to these kinde of troubles and my cheare I account well bestowed vpon such sort of guests therefore make no more strangenes but arise and goe with me Philologus We praise God for your kindnes and care concerning our bodies and soules and therefore doe thankfully accept of your offer and dutifully attend on your person Orthodoxus Let vs then arise and depart The end of the fifth Dialogue The sixth Dialogue THE ARGVMENT Of actuall possession what it is And whether the diuels now in these dates of the Gospell do actually possesse either the minde or the bodie by an extraordinarie afflicting or vexing The speakers names PHILOLOGVS LYCANTHROPVS PNEVMATOMACHVS PHYSIOLOGVS ORTHODOXVS EXORCISTES Orthodoxus HAuing blessed the Lord for his benefits the choice shal be yours whether you will walke foorth abroad or keepe close in my Parlour and conferre there of the question for one or two howers Physiologus Sir you remember the Prouerbe After dinner sit a while and after supper walke a mile The which as it accordeth verie fitly with the rules of Physicke so will it be a furtherance to the maine purpose it selfe which we haue in hand Orthodoxus You say verie well Goe to therefore Exorcistes proceed in your purpose and tell vs what you hold concerning this point Exorcistes This I haue hitherto and yet still doe confidently holde That the diuell euen in these daies of the Gospell hath an actuall possession in men Orthodoxus Well then before you produce your proofes let vs first put downe the question it selfe in it proper termes that so we may the better perceiue the verie point of your purpose Lycanthropus I pray you proceed in that course Orthodoxus With verie good will For so the matter controuersed betweene vs may more fitly be comprehended within the true bounds of an orderly conference Philologus A verie conuenient course in my proper conceit Pneumatomachus I am iust of your minde Exorcistes Neither know I of any one that dissents from the same Tell vs therefore I praie you what is actuall possession Orthodoxus The actuall possession is that effectuall working power wherewith the diuels by an operatiue permission of God doe extraordinarily and in most woonderfull manner afflict molest torment and vexe some speciall persons in a speciall iudgement of God put ouer vnto them for that speciall purpose Wherein we haue first to obserue the primarie efficient cause namely the speciall purpose and iudgement of God Then next the secondary efficient cause I meane the effectuall working power of the diuell Thirdly the materiall cause that is to say the affliction the torment and vexation it selfe Fourthly the formall cause namely an extraordinarie manner of working And lastly the finall cause I meane some speciall purpose of God best knowen to his wisedome Lycanthropus How manifold I pray you is this actuall possession Orthodoxus It is twofold namely either mentall or corporall Lycanthropus What meane you by the mental-actuall possession Orthodoxus My meaning is not that the diuell doth really enter and essentially or inherently dwel in the possessed mans minde which we denied before when we conferred of the real-mentall possession but that he doth onely actually afflict and effectiuelie torment the possessed mans minde Lycanthropus What meane you by actually afflicting the possessed mans minde Orthodoxus By actually afflicting I vnderstand the effectuall and powerfull operation wherewith the diuell for the present doth so fearefully molest and so strangely depriue the possessed mans minde it selfe from the present vse of all reason as he makes him euen senseles and woode verie violently to rush headlong into fire and water and outragiouslie to runne vpon desperate aduentures Lycanthropus And what call you the corporall actuall possession Orthodoxus I call the corporall actuall possession that ineuitable working power whereby the diuels doe actually torment and vexe the whole or some speciall part of the possessed mans bodie Lycanthropus What meane you by actually tormenting the whole or some part of the bodie Orthodoxus My meaning is that the diuels for the present doe either powerfully disable the whole or some part of the possessed mans bodie from the orderly accomplishment of their peculiar and ordinarie operations appointed of God by depriuing the said body foorthwith of seeing of hearing of speaking of walking by bowing and bending togither or do otherwaies verie effectually enable the saide bodie or the seuerall parts thereof with some extraordinarie and vnnaturall force for the fearefull effecting of many outragious and most mischieuous practises Namely the remaining day night among graues the knapping in sunder of chaines a violent rending and tearing a tumbling headlong into fiers and waters a scriking a wallowing a foaming and leauing for dead Pneumatomachus These actuall possessions are fearefull possessions Orthodoxus They are so I confesse But what saith Exorcistes to those things that be spoken Exorcistes Sir the description which you haue made of actuall possession with those her seuerall kindes I approoue in euery point But tell me in good earnest do you absolutely denie euery such actuall possession Orthodoxus I doe freely acknowledge that the same was vndoubtedly in vse in the daies of Christ howbeit I do flatly deny any further continuance thereof now in this time of the Gospell Exorcistes Men may denie the sunne-shine at mid-daie if they coulde beare vs in hand we were blinde Orthodoxus And men may affirme the moone to be made of a greene cheese if they could make vs beleeue what they list Howbeit affirme what you will we are commanded to search the scriptures and to trie out your spirit before we beleeue you Licanthropus Good maister Orthodoxus resolue vs I praie you in this so intricate and doubtfull a matter for al men do acknowledge and my selfe hath hitherto euer held the actuall possession of diuels Orthodoxus I do neither respect what the most men acknowledge nor greatly regard what your selfe do hold so long as I haue truth on my side We must not runne after a
cap. 10. sect 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See M. Darels Narration fol. 5. pag. 2. See M Darels Narration fol. 6. pag. 1. See M. Darelâ— Apologie in pag. 32. Math. 17. 21. Marc. 9. 39. See M. Darels Narration fol. 5. pag. 2. See M. Darels Apologie pag. 32. See M. Darels Apologie pag. 32. See M. Darels Apologie pag. 32. Math. 17. 21. Marc. 9. 39. See M. Darels Narration fol. 5. pag. 2. Math. 17. 21. Marc. 9. 39. Rom. 12. 6. c. 1. Cor. 12. 28. 1. Tim. in al. Tit. in al. 1. Pet. 5. 8. 9. Eph. 6. 11. 12. D. Apolog. pag. 32. D. Apolog. pag. 32. Ioh. Caluin in Math. 17. 21. Henr. Bullinger in Math. 17. 21 See Rhemish testament in Math. 17. 21. sect 7. D. Fulke his answere to the Rhem. testament Math. 17. 21. sect 7. See M. Darels Narration fol. 1. pag. 1. See M. Darels Apologie pag. 31. 32. Perse aut per alios Math. 7. 6. Luc. 11. 4. Act. 8. 22. Act. 8. 24. 1. Thes. 5. 32. Exod. 4. 15. 16. See M. Darels Narration in the depositions of William Aldred the 5. diponent fol. 8. pag. 7. Gen. 4. 4. Iudg. 17. 5. 6. Numb 16. 18. 1. Chr. 13. 9. 10. Act. 5. 36. 37. Rom. 12. 6. Heb. 5. 4. Act. 20. 28. 1. Pet. 5. 2. 1. Tim. 5. 19. 20. Act. 19. 15. 16. M. Aldredge maister of Arts and an ancient authorized preacher See M. Darels Narration in the depositions of Thomas Haies fol. 7. See Narration ibid. pag. 2. See the Narration in William Aldred his depositions fol. 8. pag. 1. See M. Darel his Narration fol. 8. pag. 2. See M. Darels Narration fol. 5. pag. 1. fol. 8. pag. 2. Augustini epistola 137. Memorem mendacem esse â—portet See M. Darels Narration fol. 1. pag. 1. Rhem. testament Luc. 4. 23. sect 3. See D. Fulke contra Rhem. Luc. 4. 23. sect 3. Item ibid. 1. Cor. 12. 9. sect 2. See M. Darels Narration fol. 1. pag. 1. 2. Thes. 2. Math. 24. 23. 24. 2. Thes. 2. 9. 10. Luc. 6. 19. In eodemnâ—mero Wised 7. 27. Luc. 6. 19. Leo in epist. ad Flauianum Psalm 136. 4. Opera miracu losa excedunt totam virtutem naturae creatae Phil. 2. 7. 8. Heb. 2. 14. Eph. 1. 19. Phil. 3. 21. Luc. 24. 19. Act. 20. 28. 1. Tim. 3. 16. Gen. 1. 3. 14. Ioh. 1. 1. 2. Col. 1. 16. Psalm 136. 4. Rhem. testament Marc. 3. 10. sect 1. Math. 9. 21. 22. Marc. 5. 27. and 6. 56. Luc. 8. 45. and 6. 19. D. Fulke contra Rhem. testament Marc. 3. 10. sect 1. Ambrose in Luc. lib. 6. cap. 8. Math. 26. 49. Marc. 15. 17. 20. Ioh. 18. 22. Luc. 8. 41. 45. Beda in Marc. lib. 1. cap. 3. Psal. 136. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mammilla implens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acerâ—us bonoâ—um omnium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suis vberibus omnia alens Psal. 135. 6. Act. 2. 2â— Act. 4. 30. Aug. Marlorat in Math. cap. 28. 20. Act. 3. 12. Act. 5. 12. Act. 19. 11. 12. Hieronimus Marc. Vigerius Decachord chord 8. 45. fol. 191. Theod. Beza ad Brentij argumenta de carnis Christiomnipraesentia August de â—iuiâ—at Dei lib. 22. Gregorius Dialog lib. â— Ioh. 1. 12. Math. 7. 22. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theod. Beza in annotat super Ioh. 1. 12. Gylberius Longolius in Lexic Graec. Theod. Beza in annotat super Ioh. 1. 12. Iohan. Caluin in Ioh. 1. 12. Ioh. 1. 12. 13. Iohannes Calin Ioh. 1. 12. 13. Act. 9. 40. Act. 5. 5. 1. Cor. 12. 10. Psal. 136. 4. D. Fulke in Rhem. testameÌ„t Act. 3. 12. sect 4. 5. Act. 5. 12. Ioh. Caluin in Act. cap. 5. 5. 2. Cor. 2. 13. 14. Ioh. Caluin in Act. cap. 5. 5. Isa. 11. 4. Philosophus lib. 2. de anima Rhem. testament in Marx. 6. 13. sect 7. Ioh. 9. 6. Luc. 8. 44. Marc. 6. 13. Act. 5. 15. 19. 11. 12. 5. 12. D. Fulke contra Rhem. testament in Marc. 6. 13. sect 7. Item ibid. in Marc. 7. 33. sect 4. Psal. 135. 6. Math. 26. 26. Ioh. 6. 52. Iude 10. Cant. 2. 9. Exod. 33. 20. 22. Ioh. 1. 18. 1. Tim. 6. 16. Aug. Marlorat 〈◊〉 Ioh. 14. 12. Ioh. 16. 23. Luk. 9. 54. 2. King 1. 10. Luc. 9. 54. 2. King 1. 10. Ioh. 16. 23. Musculus in Ioh. 14. 13. 2. King 1. 10. Act. 4. 30. Math. 9. 11. 12. 13. Marc. 9. 24. Eph. 6. 18. 19. Coloss. 4. 2. 1. Thes. 5. 17. 23 â— Thes. 3. 1. Math. 17. 21. Musculus in Math. cap. 17. 21. See M. Darels Apolog. in pag. 32. See M. Darels Narration fol. 5. pag. 2. M Darel was said to cast 7. diuels out of Katherine Wright if you list to beleeue him therein and to note eche diuell by his seuerall name Math. 17. 21. Luc. 17. 6. Marc. 9. 23. Math. 13. 58. Marc. 6. 5. Bullinger in Math. 13. 58. Caluin in Math. 13 58. Gualter in Math. 13. 58. Musculus in Math. 13. 58. Math. 9 22. Marc. 5. 34. Luc. 8. 48. Math. 17. 20. Luc. 17. 6. Math. 7. 22. 1. Cor. 13. 2. Heb. 6. 4. 5. 6. Heb. 6. 5. 6. Rom. 5. 1. 2. 3. 2. Pet. 1. 5. 6. 7. Heb. 11. 32. 33. 34. 35. 36. 37. 38. Marc. 16. 17. 18. Pet. Martyr in 2. Cor. cap. 12. 11 Item in loc com class 1. cap. 8. sect 20. Aug. Marlorat in Math. cap. 28. 19. Iohannes Caluin in Math. cap. 28. 19. 1. Cor. 12. 9. Theod. Beza annot in 1. Cor. 12. 9. editione 4. Ioh. Caluin in 1. Cor. 12. 9. Math. 17. 20. Marc. 16. 17. Luc. 7. 6. Math. 7. 22. 1. Cor. 12. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb 20. 12. Math. 17. 20. Math. 14. 31. Marc. 16. 15. Marc. 16. 17. Hugo Cardinal in Marc. cap. 16. 17. Marc. 16. 20. Chrysost. in Math. 17. 20. Sebast. Meyer in 1. Cor. cap. 12. 9. Bullinger in Math. 17. 20. Moses Pellach Analys typic Math. cap. 17. 20. Aretius in Math. 17. 20. 1. Cor. 13. 2. Ioh. Caluin in Math. cap. 17. 20. Musculus in Math. cap. 17. 20. Pet. Martyr in loc com class 1. cap. 8. sect 14. Iam. 2. 19. Tit. 1. 1. Aug. Marlorat in Math. cap. 17. 20. Ioh. Caluin in Math. 17. 20. 1 Cor. 12. 9. Pet. Martyr loc com clas 1. cap. 8. sect 14. Math. 7. 22. 1. Cor. 13. 2. Math. 17. 20. D. Apol. 32. 33. D. 1. Narrat pag. 10. D. doct pag. 59. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 139. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 118. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 34. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iob. 37. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Miraculum q. oculi mirum Prodigium portentum monstrum A miracle What it is The efficient cause The materiall cause The finall cause Two kinds of miracles A true miracle what A false miracle what False miracles may be effected three manner of of waies Aug. de trinit lib. 3.
his preposterous actions Physiologus Preposterous actions indeed for the diuell to appropriate to himselfe the peculiar organon of the possessed mans soule Do you imagine the Lord euer propounded any such end to himselfe in the creation of bodies Or do you suppose the Lord euer granted so large a commission or that the diuell himselfe euer receiued such an absolute power concerning the bodies of men But go to what becomes of the soule or spirit all the while the diuell himselfe is really inherent in the possessed mans bodie Remaines the soule still in that bodie as in her proper habitation appointed of God till the day of her vtter dissolution by death Or is it for the whole time of the diuell his being in that bodie vtterly exiled thrust out from the same Lycanthropus Naie the soule is not euen then secluded or shut out from the bodie at al but continueth and lieth therein like a subdued prisoner fast bound hand and foote yeelding ouer to the diuel for that present his whole interest concerning the bodie and endureth perforce his inexorable and tyrannous crueltie Physiologus But tell me I pray you is not the soule or the minde of a man an incorporall substance or a spirit equally diffused and spred throughout the whole bodie and euerie part thereof according to powers and proportion not Arithmeticall but Geometricall so as all the members of the bodie it selfe doth effectually fulfill their peculiar offices accordingly They being the proper instruments of that selfesame minde or spirituall substance furdering freely the organicall operation thereof and excecuting readily whatsoeuer the minde shall giue them in charge And that therefore this selfesame bodie being thus vtterly depriued as you say for the present of the soules organicall operation is in effect but dead to the soule because wheresoeuer is an vtter priuation of the soules operations concerning the bodie there the life of that man is for the present dissolued Hold you all this for a truth Lycanthropus Yea I may not denie any part thereof Physiologus Seeing then you doe flatly conclude that the minde or spirit of man is the first substantiall forme or action in a liuing bodie and the originall or primarie cause of all effects whatsoeuer performed duly therein as being that onlie whereby we doe liue perceiue desire are moued in place and doe also vnderstand how is it possible that the soule or mind of a man being naturally in perpetuall motion should at any time lie idle in her bodie it being the proper Organon of the soule peculiarly appointed vnto it by God yea euen vnto the very dissolution thereof Or how should the said soule or minde lie bound like a prisoner in her proper bodie and not execute effectually those selfesame operations and powers which are peculiarly appropriated vnto it for the special seruice of that selfesame bodie Lycanthropus What meane you by the proper operations of the soule or minde Physiologus I vnderstand thereby all those peculiar actions which doe necessarily succeede the powers of the minde as proper effects peculiarly appertaining vnto it Otherwaies this peculiar power of the minde it being a meane betweene the substance and operations of the minde are the only efficient cause of the said mindes operations should be vtterly in vaine and to no purpose at all vnles the peculiar effects of that selfesame power did vndoubtedly and immediatly succeede the same Howbeit these selfesame effects cannot possibly succeed the saide power of the minde so long at the least as the Diuel himselfe really possessing the bodie doth wholy and absolutely take vp the said bodie with the members thereof to accomplish his mischieuous purposes As for example all the operations of the minde are either organical or animal The organical operations they are those seuerall actions which the minde can in no wise accomplish but in the bodie it selfe and by all the seuerall members thereof as by the proper instruments for that purpose peculiarly appointed vnto it Namely the nutritiue augmentatiue and generatiue operations appertaining especially to the vegetatiue life also the facultie of seeing hearing tasting smelling handling and of common sense moreouer the imaginatiue the memoratiue the concupiscible irascible and motiue faculties being all attendant vpon the sensitiue life Now then these and euerie of these are the organical operations of the minde yea and such also as the minde cannot possibly effect but in her owne bodie and by all the partes thereof as by the peculiar instruments appointed of God And therefore how should the possessed mans minde his bodie it selfe being thoroughly surprised and taken vp as you say by the Diuel at any hand accomplish either all or any one of these organical operations Lycanthropus As the minde her selfe cannot but be in perpetuall motion so surely being forcibly restrained from these her organical operations she must for the present be faine to put in execution and to practise as she may her animal operations Physiologus The animal operations they are such speciall actions as the minde of it selfe both can and may effectually accomplish without the bodie namely those three essential powers of the reasonable soule called the vnderstanding affection and will Whereof the two last are fitly termed the intellectiue appetite whereas the organical affections arising only from out of the hart the lyuer and entralles are called the sensitiue appetite But for as much as these animal operations all the while the minde it selfe is seated in her proper bodie are by the order of God appointed to be the directours and moderatours of all the organical operations I aske you by what meanes the mind may accomplish her appointed dutie concerning the direction and moderation of those her organical actions so long as the Diuel himselfe doth really and wholy take vp the said bodie with her seuerall partes to become the vnhappie instruments of his Diuellish attempts Lycanthropus I see no possible helpe but that the minde it selfe must giue place to the Diuel for a time Physiologus Giue place for a time for how long I beseech you Put case this man be really possest of the diuell for seuen yeeres togither or more and that in the meane time he should die before the diuell be dispossest of his bodie which for any thing knowne to the diuell he may very well do for his daies are determined which he cannot possiblie passe Now then the soule it selfe being surprized by death and so seperate from the bodie it selfe before she recouer her pristinate power concerning the saide bodie or any the organicall actions appertaining vnto it to whom must those the disordered actions wrought in the bodie all the whole time of the diuell his reall possession therein be imputed I pray you Whether to the possessed mans minde or to the diuell himselfe that possesseth his bodie And whether of both must yeeld an account vnto God for those seuerall actions of the sinfull bodie Lycanthropus The verie soule it selfe is answerable
it why should it be deemed impossible for an intellectuall power or diuell to apply to his purpose the toonge of his liuing instrument the serpent I meane in the tempting of Euah without any essentiall entring into her at all And therefore let vs heare other reasons of more waighty importance or otherwise put an end to this present discourse Lycanthropus The Angell he assumed essentially the body of Baalams Asse and did sensibly speake in that selfe same body therefore spirits and diuels they can also assume essentially such naturall bodies and worke in them the like naturall actions Orthodoxus How know you it was an Angell that spake in the Asse Exorcistes There needs no manner of doubt to be made thereof for Lyra Martyr Zanchius Casmannus and many other besides doe iointly affirme it Orthodoxus Because those learned men do iointly affirme it you therefore imagine their said affirmation to be such a threefold cord as cannot possibly be pulled a sunder We are not sworn vnto men but vnto the infallible truth of lesus Christ and therefore seeing no one warrant for that their affirmation I am greatly induced to doubt of the truth thereof The reasons why I differ from them are these First by the very text it is plaine that the Lord himselfe he opened the mouth of the asse Secondly Moses in that place putteth not downe the word Elohim which although it signifies God yet sometimes also it is vsed for Angels but he hath only the word Iehouah there which word throughout the scriptures is neuer attributed to any but the Lord himselfe And therefore sith the text doth auouch that only Iehouah himselfe did open the mouth of the Asse I see not how any man should dare to affirme that the same was done by the Angel Besides that the very coherence and course of the historie doth plainely conclude that the Angell spoken of there could not possible do it in such sort as your selfe doth imagine For that Angell standing thrise in the way with a sword drawne in his hand to encounter with Balaam who rode on the asse could not essentially speake in the Asse and essentially also stand in the way at one and the selfe-same instant vnlesse haplie you imagine that the Angels they haue a peculiar power to be in sundrie places at once And therefore whatsoeuer your selfe or those learned men may affirme to the contrarie I perceiue not as yet how it should be an Angell that spake in the Asse but rather the Lord himselfe by an immediate power by which power he opened also the eies of Balaam himselfe before the face of the Angel Exorcistes Though the Lord himselfe was the efficient cause of opening the Asses mouth yet might he effect that worke by the Angels meanes and so the Angell notwithstanding all this he might ministeriallie speake in the Asse Orthodoxus What the Lord might haue done therein we all do know what he certeinly did therein neither you your selfe nor any are able to say In like maner the Lord might also by the Angels meanes haue opened the eies of Balaam but he did not that as the text doth plainely declare therefore nether the other Besides this the Lord at that verie instant did otherwaies imploy the Angell three seuerall times in the way with a sword drawne in his hand to encounter with Balaam and therefore hee would not vse his ministerie this waies which your selfe doth imagine neither could the Angell at that instant time be essentially inherent in the Asses belly vnlesse haplie you do hold an vbiquity in Angels which onely is proper to God But be it granted that the Lord not immediately but by meanes of the Angell did speake in the Asse and then do tell me withall how and after what sort the Angell effected that speech Lycanthropus Euen by entring essentially first into the verie essence of the Asses body and then next by disposing and tempring her toong to that speciall purpose Orthodoxus If you confidently hold that the Angell did essentially enter into the verie essence of the Asses bodie then do you likewise conclude that the Angell also was essentially conuerted into the Asse and that Baalam withall did ride and gallop and spurre and strike and braule with the Angell all the while he was vpon the Asses backe which were absurd to imagine But tell me Lycanthropus are you still in this minde that the Angels cannot possiblie speake by the toong of a brute beast vnlesse they be before essentially inherent within their bellies Lycanthropus So do I verily thinke Neither may we imagine that the Asse herselfe could possiblie either frame or vnderstand such a sensible speech as was vttered there because a reasonable speech cannot possiblie be framed or vnderstood of any but of a minde hauing vnderstanding reason Whereupon it foloweth necessarily that the selfesame speech being so sensible and reasonable could not possiblie be framed by the Asse but by the Angell essentially inherent within the Asse Orthodoxus Well sith you will needes transferre this miraculous and immediate worke from the Lord himselfe to the meanes I meane to the ministerie of the Angell as your selfe doth suppose Let it be freely graunted that the Angell indeed did frame that sensible speech in the mouth of the senslesse Asse as by a fit instrument appointed of God for that speciall purpose and yet this I auouch withall that the Angell did not ministerially effect that sensible speech by any such essentiall insinuation as your selfe doth imagine but by an onely effectuall operation as I haue shewed before Briefly this sensible speech if you will needes attribute the same to the Angell might and was also effectiuely accomplished by some powerfull operation of the Angell without any such needlesse essentiall entrance into the Asse as by the simile of a minstrill or trumpeter we did illustrate before And heereunto also accordeth the iudgement of Lyra whom your selfe aleadged of late saying Those sensible words were framed neither by the Asse alone nor by the Angel himselfe essentially inherent within the Asse but by an effectuall operation or power of the Angell directing and disposing the toong of the Asse to deliuer such sensible speech for the further confusion of Baalam himselfe And therefore this reason you see is of little or no force at all to fortifie your fond opinion of the diuell his essentiall assuming of true naturall bodies Exorcistes Though this place doth not directly proue that the diuels may assume and essentially enter into a true naturall body because no such thing is apparant in this action of the Angel from whence the proofe it selfe should be brought yet doth it plainely conclude that the diuel by meanes of a true naturall body may deliuer a sensible speech because some such thing we find here effected by the good Angel of God Orthodoxus If I should tie you strictly to the words of the text you could find no such speech
by other words in the text which affirme that the Egyptian Sorcerers they did in like maner by their enchantments Where you may plainely perceiue the particle of likenes purposely put down to set foorth the difference as if he should say the Sorcerers they did the very like in shewe although not in substance For marke I beseech you there is in that text both the maner and meanes of their working precisely put downe The manner of their working was by a likenes of serpents in an onelie appearance the meanes of effecting that worke was the Sorcerers inchantments From which words of the text I may reason thus A like cause argueth a like effect But the Sorcerers inchantments which are altogither deceiueable false and standing onely in outward appearance were the very efficient cause of that likenes therefore the effect I meane that likenes it selfe must needs be deceiueable false and onely exist in an outward appearance Thus then the case it selfe being by all the premisses apparantly euident I will now returne at the last to answere your maine or principall argument which was this in effect Satan by the Egyptian Sorcerers transformed rods into serpents therefore he is much more able to doe the same by himselfe This I must tell you is a false and deceiueable argument For first in your antecedent you do shamefullie begge the cause in question before it be prooued and now when it comes to the triall it is not able to holde the hammering Againe your consequent also is false for therein you do make the diuell a verie free and absolute agent in transforming of bodies as well without as with meanes at his pleasure which onely is a power peculiar to God whereas the diuels can accomplish nothing in nature but by naturall causes and meanes no more then the Carpenter can frame an house without fit matter and instruments to worke withall So then both parts of your argument being apparantly false you cannot possiblie conclude from thence any power in the diuell for an essentiall transforming of bodies Lycanthropus Well sir Howsoeuer you passe ouer this argument taken from the sorcerers rods transformed to serpents and all this forsooth by a pretie distinstion of a thing in existence and of a thing in appearance yet haue I one argument more which you shall neuer be able to auoide with that cunning deuise Physiologus Let vs heare that irrefragable argument for hitherto you haue afoorded vs none that needes any great cunning in answering Lycanthropus Nebuchad-nezzar it is very well knowen was essentially transformed into an oxe therfore the diuel may easily change himselfe into any shape whatsoeuer Physiologus Or euer I come to answere directly your argument doe tell me how it is certainly knowen that Nebuchad-nezzer was essentially transformed into an oxe Lycanthropus Iosephus writing of the Iewish antiquities he flatly affirmes it so Physiologus Iosephus doth so I confesse Howbeit Iosephus he hath beene so often discredited and tainted in other points of more waightie importance as the lesse credit is to be giuen him in this especially the very words of the text being otherwaies euident and testifying plainly vnto vs that Nebuchad-nezzer he was not essentially transformed at all either in minde or in bodie Lycanthropus Neuer goe about to make vs thinke so for the very text it telleth vs plainly he did eate grasse like an oxe Physiologus It doth so in deede and what of that will you hereupon inferre that therefore he was essentially transformed into an oxe That were a mad kinde of inference So conies and geese they doe eate grasse like an oxe and yet notwithstanding they still retaine their proper essential being without any essential transformings into either oxen or asses Besides that if you will wilfully insist vpon any essentiall transformation in Nebuchad-nezzer you might with more shew of sense and better probabilitie of reason auouch that he was transformed rather into an eagle both bicause the haires of his head saith the text were growen like to an eagles feathers and for that also the very nailes of his hands and feete they were like to the clawes of a bird And therefore it would be more consonant you see to conclude that Nebuchad-nezzer was rather transformed into some fowle hauing feathers and clawes then into a beast that hath hornes and hoofes Howbeit there was in him no corporal transformation at all but only a changed minde for so saith the text Let his hart be changed from mans nature and a beastes hart be giuen vnto him Lycanthropus If you yeeld vnto him a changed hart I make no doubt at all of an altered bodie For if the minde it selfe which is the first substantial forme in man be transformed as you say to an oxe what other forme or being at all can be giuen to the bodie it being the organical partes of the minde but only the forme of an oxe Physiologus What meane you by Nebuchad-nezzer his hart transformed Lycanthropus I meane thereby that his very hart it selfe was essentially changed into the very hart of a beast for so saith the text Physiologus The text vnderstandeth there no reall transmutation or transformation of substance but only an alteration or change of qualities For there is no doubt at all but that in Nebuchad-nezzer there still remained a reasonable hart howsoeuer by the iust iudgement of God for his pride he was for the determined time euen vtterly depriued of all vse of reason Hauing his said hart for the present so plunged in beastly corruptions and so wholy ouerwhelmed with brutish affections as that thereby he differed nothing at all from a beast being more blockish and senselesse in humane knowledge then the very oxe that feedeth on grasse So that how honorable soeuer before in princely dignitie yet hauing now in him no vnderstanding at all he is not vnlike to the beastes that perish Lycanthropus If there were in his hart no substantiall change at all how could there possibly be wrought in the same such altered or changed qualities Physiologus There is nothing you knowe impossible to God By whose eternal decree the hart of Nebuchad-nezzer was so thoroughly ouertaken and tainted with such an outragious furie or madnes as that he being vtterly depriued of humane sense did presently depart the Court very wildly wandring ouer the wildernes like to a beast conuersing in brutish manner among the brute beastes themselues and leading for the time a very sauage and beastly behauiour Exorcistes If Nebuchad-nezzer was not essentially transformed at all in bodie or minde but possessed only with furie and madnes it is vnlikely his Courtiers would suffer him then to conuerse with beasts abroad in the fields but would rather haue bound him and kept him vp close in the darke and therefore for any thing hitherto heard he might be essentially transformed into a beast Physiologus That he was not essentially transformed at all it is very
as he please For if he be anie waies able there is no doubt of his willingnes in working of mischiefe That if he hath done them before at Mahgnitton he is then able to doe them againe my reason is this namely for that euerie art or action presupposeth alwaies an essentiall power in the artist or actor himselfe Your Apologie therefore reporting as it doth for infallible truth that the diuell in the yoongman at Mahgnitton either did or could possibly accomplish such impossible actions you your selfe must be able to demonstrate by what possible meanes he might possibly effect them which I verily supposse you cannot possibly doe For this you may not be ignorant of that to euery action is required the faculty and ability of the agent the aptnesse of the patient or subiect with a conuenient and possible application of true matter and forme Now then first for the diuel the supposed agent of those your impossible actions he is not omnipotent but an impotent a finite and circumscriptible spirit and his power whatsoeuer it dependeth vpon the analogy and consonancy of his mind and body if he had any at all Howbeit with his mind he can doe no more but vnderstand and will and with his body if he had any at all he could accomplish no more then the very bounds and ends of corporall sense would suffer and the faculty of his nature extendeth vnto and therefore his naturall power whatsoeuer it cannot possibly stretch foorth it selfe to the powerfull effecting of any such supernaturall actions as doe infinitely surmount his naturall and finite faculty his sense his vnderstanding and will So then here wanteth you see first the faculty and power of the efficient it selfe for the possible effecting of those impossible actious wherewith you would mannage your pretended actuall possession Whereupon I infer that if no such supernaturall power at all may be prooued in the diuel his supposed possession then no such supernaturall actions in truth may possibly proceede from the same notwithstanding any your printed reports For in all reason there can be no greater vertue in the thing caused then is in the cause it selfe or in that which proceedes from the benefit of the cause But you in your printed apology doe make the diuel his supposed actuall possession the principall effiâ—ient cause of all such supernaturall actions as were ministerially effected you say by the yong man at Mahgnitton and therefore the said power being finite you cannot possibly conclude from thence any such admirable matters as you would beare vs in hand Neither may you conscionably perswade vs to entertaine for sound truth whatsoeuer you report concerning that point especially if we will credit our owne experience and sense vnabused the rules of philosophy and sound diuinity Now next for any aptnesse in the yoong man at Mahgnitton whom in any wise you will haue the proper patient or subiect of those strang and impossible actions how should there possibly be found in him any aptnesse or inclination at all to any such supernaturall matters he himselfe being but a meere naturall creature consisting naturally of body and soule endued onely with meere naturall faculties and circumscribed no dout with meere naturall bonds And therefore you see it is vtterly impossible for him to haue any further aptnesse or inclination that way then his naturall faculty extendeth vnto and may possibly proceede from the very sway and reache of his owne proper nature Briefly concerning some conuenient and possible application of true matter and forme for the orderly effecting of those your supposed supernaturall actions such a conuenient and possible application is much more impossible then any of the rest Both because no such true matter for those your supposed supernaturall actions was euer preexisting in nature and for that also the true forme it selfe for a conuenient and possible application thereof must needs be supernaturall surmounting by much the naturall power of the diuel And so by consequence those your printed reports they are you see no sound demonstrations to conclude vnto vs the certeine truth of such supposed supernaturall actions Exorcistes Why are you so loth to beleeue that which so many beheld with their eies Physiologus Because I see not how they should possibly behold that with their eies which you would haue me beleeue with my hart contrary to diuinity to philosophy to physick to nature to law and to conscience 1. For first the working of miracles in all sound diuinity is ceased long since neither was the diuel euer able to effect any miracle whatsoeuer he pretended in outwarde appearance 2. Besides that no one reason in all Philosophie may possibly be yeelded for the confirmation of a matter so impossible in reason 3. Againe howsoeuer the yoong man was said to vse ointments in working his feates yet verie certeine I am that no one Physicall receipt may by arte be prescribed for the possible effecting of such impossible actions 4. Nether yet may a circumscribed nature at any hand extend herselfe beyond her owne naturall bounds to the admirable accomplishment of such supernaturall matters 5. Moreouer because there is nothing possible in Law which in nature it selfe is absurd and impossible the Iudge therefore notwithstanding any thing confessed before by the parties he is not to attend or regard whatsoeuer those partiall reporters haue published in print or otherwaies reported to be done by the diuel at Mahgnitton but he must strictly examine and in equitie alowe rather of that thing which is substantially prooued to haue in deed and in truth by him beene effected or which at the least might naturally and possiblie fall within the full power of the agent to do 6. Lastly whatsoeuer the yoong-man may haplie report concerning the supposed accomplishment of any such supernaturall actions by himselfe or the diuell he is not in conscience to be beleeued therein whether his iudgement be sound or vnsound I mean whether he be wel or but wild in his wits For first be it supposed the man were sound in his iudgement yea and so well in his wits as possiblie he might be yet were there no conscience at all to credite a cousoning companion so vnconscionablie auouching such incredible actions But if as may rather be deemed he was someway intoxicated or not well in his wittes when he reported such matters abroad then tell me what conscience or what wisdome it were to credite for infallible truth the crazie confession of a crazie weake braine in matters especially so absurd and so opposite to the orderly course of nature For this I take to be Lawe namely that when the errour of iudgement or the blindnes of will dependeth vpon some secret disease or naturall infirmitie the mens actions then in such kind of cases are in all tender compassion to be carefully pitied but their confessions at no band to be conscionablie credited
diuels for thereby also you might haue borne vs in hand that herbes in times past haue beene workers of miracles Exorcistes Well sir howsoeuer you would scoffe out the matter doe answere Iosephus Physiologus I will Iosephus he hath heretofore so often beene tainted in matters of more waightie importance as we haue the lesse cause to credit his pen in these his senseles reports Besides that let this which he writes concerning these tryfling toyes be esteemed for certeine truthes I meane that some such dipossessions were effected in some outward appearance yet Wierus he flatly affirmes that Iosephus the Iewe Vespasian the Ethnicke and Eleazar also the Hebrew were euerie of them woonderfully bewitched with the iuggling sleights of the diuell Who for the present did purposely pretend the giuing of place to an imagined vertue in ringes in rootes in herbes and in stones that by meanes of such sundrie his illusions those persons themselues might the more easily be brought to repose greater confidence in those tryfling toies then in the almighty Iehouah the onely disposer and guider of all things And for the furthering of this his diuellish endeuour the better he brought it also to passe that all those his said Exorcismes they were very confidently fathered vpon Salomon himselfe in an especiall regard of his singular wisedome that by such legerdemaines he might winne the more credit to all those his sprituall illusions But seeing it is certeinly true that these created instruments could not effectiuely extend foorth themselues to the powerfull effecting of any such supernaturall effects what man will bee so wilfully madde as once to beleeue or once to esteeme those his tryfling tales for infallible truthes Againe sith Salomon the verie mirrour it selfe of heauenly wisedome being vsually accustomed as the Hebrewes report to dispute of trees and of herbes from the Cedar of Libanon to the verie Hysope it selfe and which more is of beastes of fowles of creeping things and of fishes in the knowledge of all which there lieth hid from the world much secret Philosophie for the admirable effecting of such admirable matters by meere naturall meanes If Salomon I say disputing these matters hath left no one monument at all of any such admirable skill throughout the whole scriptures recorded what wight is so sottishly minded as once to imagine that wise Salomon himselfe was the first inuentour of anie such palpable fooleries or that he was the author of any such Magicall enchantments and superstitious Exorcismes as are so iniuriouslie or rather so blasphemouslie fathered vpon him Exorcistes How basely soeuer you esteeme of these meanes which Iosephus reportes yet what say you to that which good Tobie declareth concerning the perfume made with the fishes liuer which expelled the diuell from out of Sarah the daughter of Raguel That perfume you know it was only a created and meere naturall meanes therefore an onely created and meere naturall meanes it hath and may haue in it an actuall power for the dispossessing of spirits and diuels Physiologus The booke of Tobiah it is not Canonicall and therefore not authenticall enough to conuince or confirme any matter in controuersie But be it supposed Canonicall yet thus then I answere the same Namely that the forenamed perfume so made of the liuer it might lessen in some sort the present affliction though not vtterly expell the diuell his possession For that perfume it might be some physicall meanes to drie vp or correct some bad disposition in Sarahs braine arising naturally from the variable disposition of the moone it selfe ouer moistning her braine and making it more apt for the present apprehending of satan his entended afflictions Which saide badde humour of hers being by that meanes something alaied the affliction withall it would something abate howbeit vtterly to expell the diuell his possession it could haue no possible power at all No that supernaturall action if any such were was supernaturally effected by a supernaturall power in the Angell Who taught not Tobiah by any force of that perfume to expell the diuell but tolde him rather before that so soone as the perfume was kindled the diuell should foorthwith be expelled Not that the perfume it selfe should effectiuely procure any such supernaturall action but be rather an apparant demonstration of the admirable effecting thereof For euen as it is not vndoubtedly necessarie that the washing of my handes shoulde be an efficient cause of the moones ecclipse though the moone it selfe at the verie time of my washing be vndoubtedly ecclipsed so neither was it necessarie that the forenamed perfume should effectiuely procure of it selfe that selfesame supposed dispossession of satan howsoeuer satan at the verie instant it selfe was truelie dispossessed So then the Angell he taught by that perfume what should then come to passe not rendring any one efficient cause why it so came to passe As also the verie text you alledge it telleth vs not that the perfume expelled the power of the diuell but that it was rather the Angell himselfe who cast the diuell foorth at the verie same time the perfume was kindled Now then what was it I pray you that expelled the diuel the perfume which rose vp from the liuer no but the Angell that bound him And how did he binde him by any effectuall meanes of that perfume No but at the verie same season the liuer perfumed the Angell he bound the diuell in the vtmost borders of Egypt Giuing Tobiah that selfesame perfume as an infallible signe but no effectuall cause at all of Sarah her happie deliuerance Thus then you plainely perceiue that no created or meere naturall meanes â—ath any efficient power of it selfe for the actuall dispossessing of spirits and diuels Exorcistes Wel sir howsoeuer you may iustly challenge the authority of Tobiah for not being authenticall I haue one example from the canonicall scriptures to confirme the infallible truth of that which I hold herein Namely that admirable action of Dauid who onely but plaied with his harp and the euil spirit of the Lord departed from Saul Howbeit that harpe and that playing of Dauid thereon were onely created and meer naturall meanes therefore some onely created or meere naturall meanes may haue in it naturally an effectuall power for the dispossessing of spirits and diuels Physiologus In deed if spirits and diuels had their peculier bodies naturally vnited vnto them as Apuleius affirmeth saying that diuels are liuing creatures constituted of airy bodies of passible minds and in time also eternall then there would be no inconuenience at all to hold that spirits and diuels by a melodious sound or some other such sensible meanes might be altered in their actions and expelled from men For the Platonists they flatly affirme that diuels are a certeine meane betweene the intellectuall spirits who are of a pure spirituall substance and between men hauing bodies constituted of the foure elements Howbeit because the sacred scriptures and
sorts of workers Commonlie and indifferently I confesse an author in a more common and more ample signification howbeit a fauourer only of good and a director of all actions whatsoeuer to the good of his children and glorie of his name As more plainly appeareth in the person of Iob whom the diuell could no further afflict then the Lord had appointed By all that which is spoken it is therefore verie apparant that notwithstanding anie thing hitherto heard the actuall affliction of Saul it might something be lessened though the actuall possession of satan if anie such there was still continued Exorcistes Well sir I argue it further thus If a melodious sound may effectually procure such an apt disposition in the minde of a man as may make it more able to receiue and recouer afresh some supernaturall gift being lost before then may it much more procure such an apt disposition in the body of man as may euen vtterly disable the same from the speedie apprehension of any such naturall affliction as is naturally inflicted by satan But the first is vndoubtedly true as appeereth in Elisha the man of God who onely by hearing a melodious harmonie recouered foorthwith the supernaturall gift of prophesie and therefore also the other in like manner is apparently euident For an actiue vertue hauing an abilitie in that which is greater it hath much more abilitie in that which is lesse Yea and this also verie fitly accordeth with the text it selfe which telleth vs plainely that when Dauid but handled his harpe the euill spirit departed foorthwith from Saul Physiologus Howsoeuer your antecedent befitteth your humour the same I assure you is vtterly vntrue For first the prophet Elisha he had not vtterly lost the supernaturall gift of prophesie as your selfe verie falslie and fondly imagine howsoeuer being somthing disquieted in minde by reason of the wicked kings presence he perceiued himselfe vnapt for the present to any such spirituall enterprize And for that onely respect he purposely required that some cunning musition by playing and singing before him might quiet his troubled minde and quicken his dulled spirits for his better enabling afresh to that so sacred and so blessed a busines Againe if the Prophet as you falslie affirme had euen vtterly lost indeed that selfesame supernaturall gift then surely the sensible sound of a melodious harmonie had beene vtterly vnable of it selfe to recouer the same Because created vertue such as that musicall harmonie was it could not effectually extend it selfe to the timely apprehension of any such supernaturall action or habite as prophesying is Onely it might be some meanes to reuiue and to quicken the appaled spirits of the prophet Elisha for the better preparing of him to that action but againe to recouer that supernaturall gift of prophesie being vtterly lost it had beene vtterly vnable Notwithstanstanding all this let vs admit your antecedent for currant which will neuer be prooued so yet your consequent or inference enforced from thence is too too weakely confirmed by the rule you alledge Telling vs incōsiderately that any actiue vertue hauing an abilitie in that which is greater it hath an abilitie also in that which is lesse This rule I assure you it concludes not your cause no it commeth short thereof by manie degrees in as much as the same is not vniuersally true but holdeth onely in things essentially subordinate in one and the selfe-same kinde and not else For this is no good consequent A man is able to beget a man therefore he is also able to beget an asse Neither is there any sequell in this A man is able to carrie a great stone therefore he is able also to carrie a great fire Thus then you may plainely perceiue by all the premisses that the actuall affliction in Saul it might something be lessened though yet the actuall possession of satan if any such there was still continued And therefore this the example of Saul who was eased a time by Dauid his handling the harpe it concludeth no absolute dispossessing of spirits and diuels by any created sensible or meere naturall meanes whatsoeuer Exorcistes Well sir how lightlie soeuer you esteeme of these matters it is vndoubtedly true that my selfe dispossessed the yoongman at Mahgnitton yea and this onely by meanes Physiologus By what meanes I beseech you Exorcistes Euen by the onely meanes of fasting and praier Physiologus But whether was it done by your fasting alone or by your praier alone or by your fasting and praier togither Exorcistes Not by any meanes of either alone but by a mutuall concurring of both in that selfesame action Physiologus Put case you had attempted the worke by your praier alone what then woulde your endeuour therein haue beene voide Exorcistes Yea no doubt For by that extraordinary exercise of fasting my praier it became the more forcible and my spirit was made the more powerfull in the timely performance of that admirable enterprise Physiologus So then the whole efficacy of that selfesame action as your speech doth import it depended especially and onely vpon the extraordinary exercize of your fasting alone as vpon that which gaue a power to your praier and which made your spirit the more apt to that enterprise O absurd and sencelesse opinion This sauoureth very shrewdly of the Montanists errour who did attribute so much to their voluntary exercise of fasting and praier as for that selfesame respect they inuented their adusting and drying vp diets for the more forcible effecting of those ther fondly affected fooleries And were therefore very fitly termed temperate continent persons So surely your selfe at this present in this your pretended dispossession of spirits and Diuels you make your extraordinarie exercise of fasting the onely efficient cause of that selfesame supposed dispossession of the diuell at Mahgnitton For first you dispossest him forsooth by the onely meanes of fasting and prayer But your prayer you say it became the more forcible and your spirit was made the more apt by the extraordinarie exercise of your fasting it selfe therefore the extraordinarie exercise of your said fasting it selfe was the onely efficient cause of that selfesame supposed action For whatsoeuer doth make another thing to be such as it is that same thing no doubt is much more so it owne selfe But your extraordinarie exercise of fasting it made your prayer more powerfull and your spirit more apt for that selfesame dispossessing of Satan therefore your said extraordinarie exercise of fasting it was the onely efficient cause of that selfesame dispossessing of Satan This not onely mannageth much the Montanists errors as was shewed before but which more is it doth verie shrewdly support the superstitious and Popish opinions of fasting Who not onely repose to much spiced holines in the voluntarie vsage thereof but make it withall verie satisfactorie for sinne and propitiatorie for the silly poore soules departed to purgatorie Whereas
the same is onely a meere humane exercise not hauing in it owne selfe any sanctitie or holines at all Besides all this that which you say is too to absurd For if the onely exercise of fasting be made an effectuall meanes for dispossessing the diuell then may the same in like manner be made also an effectuall meanes for the effectuall suppressing of all those actuall sinnes whatsoeuer which the diuell suggests into men Because an actiue vértue which hath an abilitie in that which is greater it hath an abilitie also in that which is lesse that lesse especially being essentially subordinate in one and the selfesame kinde as are the actuall sinnes suggested by Satan to Satan himselfe And so by consequence any other creature else onely but abstayning a time as you did from meates and drinkes it may also be made an effectuall meanes to dispossesse the diuell himselfe and withall to suppresse his diuellish suggestions Exorcistes Nay sir I make not my exercise of fasting the efficient cause of that selfesame admirable action but an assistent rather in the fruitfull performance of that forcible prayer which forced the diuell to depart Not that my said prayer had beene vnfruitfull without some such speciall assistance of fasting ioyned therewith but for that the flesh being thereby tamed the better my spirit more feruently performed that selfesame prayer which then and there dispossessed the diuell Physiologus Why were you then so fond to affirme at the first that without the ioynt exercise of fasting and prayer together your prayer it selfe had beene vtterly frustrate concerning especiallie that speciall action Well then let vs proceed It was not your exxercise of fasting then but your forcible prayer that forced the diuell to depart But tell me I pray you do you not esteeme of that selfesame actuall possession as of an extraordinarie and a meere supernaturall matter Exorcistes Yes sir I dare flatly affirme that the same was entirely and wholie a meere supernaturall matter For had the same beene anie way naturall it should then haue proceeded from some such naturall causes or wantes in the partie himselfe as might haue beene otherwaies cured by physicall helpes and meere naturall meanes Whereas this the actuall possession in the yoongman there it had as Physicions affirme somewhat Diuine or supernaturall the same also incurable by any humane or ordinarie skill and which could not otherwaies be possiblie cured but by the onely ordinarie meanes of fasting and praier Physiologus I like well your plainenes But tell me yet farther I praie you whether your said action of fasting and praier for that dispossessing of Satan was any other thing else but a created or meere naturall action Exorcistes Nay surely sir that selfesame action as it proceeded from me and was simplie performed by me it was no other thing else but a meere naturall action For how coulde I possiblie practise any vncreated or supernaturall action being my selfe but a created or meere naturall agent Physiologus Yea but the effect which folowed of that your saide naturall action I meane that extraordinarie dispossession of satan it was vndoubtedly if any at all a supernaturall effect and so you absurdly conclude that an onely created or meere naturall cause it may eftsoones â—ffect some supernaturall actions Exorcistes Do make of the matter what pleaseth your selfe very certaine I am that my prayer alone did effectually driue foorth the diuell Physiologus Well be it supposed your verie prayer alone did effectually driue foorth the diuell as you verie fondly imagine wherein I beseech you consisted the efficacie force of your prayer Whether in sound or in voice or in wordes If onely in sound why might not then a tabret or drume haue also effected that selfesame admirable action seeing as shrill and as forcible a sound might haue proceeded from them as could possiblie proceed from your selfe Againe if onely in voice why might not a lyon a bull or a beare haue effected the enterprize sith they had beene able more terriblie to haue roared bellowed or brayed foorth their voices abroad then you your own selfe Briefly if neither in sound nor in voice but onely in words why might not then some pratling Parrat haue driuen foorth that diuell sith shee also might well haue beene taught to prattle foorth words if onely bare wordes would haue borne out the busines But perhaps you would haue vs imagine that the efficacie of your prayer did onely consist in the wordes of a man then must we withal be thus much perswaded at least namely that the verie bare wordes of a mortall man albeit they vanish in the aire as they are vttered foorth yet haue they in themselues such a secret force as is able to driue foorth a diuell Oh heere is â—oughtie good stuffe if the world were once quicke Exorcistes You are highly to blame in blazing abroad as you doe such sharpe Satyricall quippes and gyrding taunts against my admirable action wrought at Mahgnitton For by disgracing that woonderfull worke of the Lord the holie exercise of fasting and praier is shamefully scorned and brought into publike disgrace Physiologus I neither disgrace the holy actions of God nor scorne at any his sacred ordinances no I more truely esteeme and more sincerely reuerence the holy exercise of fasting praier then you do your selfe by much For whereas I onely approoue of the power and practise thereof according to truth your selfe by prophaning the same in such falsly supposed actions do make the holie exercise of fasting and praier to be shamefully scorned of atheistes derided of papists yea and very shrewdly to be suspected with weakelings So that you your owne selfe by these your disordered dealings do rather bring that holy ordinance of God into publique disgrace Exorcistes Do I bring praier and fasting into publique disgrace when I vse them onely in driuing foorth diuels Physiologus Why man you confesse them but meere naturall actions as they were performed by your selfe and you haue heard it sufficiently prooued before that no created or meere naturall power may possibly extend it selfe to any such supernaturall actions as is the extraordinary expelling of spirits and diuels And therefore by abusing the holy exercise of praier and fasting about such fasly supposed possessions of diuels what do you therein in effect but bring them directly into publique disgrace as I told you before Exorcistes What you told me before it makes no matter I both know what I did and what was my purpose in dooing the same Physiologus In deed it should seeme you propounded to your selfe some speciall purpose flat opposite to the holy ordinance of God and thereupon hath followed so bad an effect Exorcistes Why sir hath not the Lord established praier and fasting as an ordinary perpetuall meanes for the powerfull expelling of spirits and diuels By vsing the same therefore as I did in that admirable action I walked therein according to the holy ordinance of God Orthodoxus I
more especially procure an apparant effect of spirituall graces to shinefoorth in some soule where they shone not before therefore the spirit of God may then be said truely to enter into such a soule because the efficacie thereof doth more effectuallie and more apparently breake foorth to the view of our eies And euen after this selfesame sort I assure you we are to vnderstand in this place the vertue going foorth from our Sauiour Christ to the curing of others because the Diuine vertue it selfe perpetually existing in the person of Christ at that verie same instant did more effectually cause health in those the diseased parties So then howsoeuer this place may serue verie fitly to shew foorth the efficacie of Christ his vertue in curing diseases it helpeth nothing at all to vnderprop your pestilent opinion of a vertue or power essentially proceeding from your owne or anie mans person for the powerfull expelling of spirits and diuels Exorcistes But tell me I beseech you was that miraculous curing of people by those selfesame touchings of Christ a worke of his Diuinitie onely or of his humanitie also Physiologus This I must shew you for certeine that Leo himselfe verie flatlie affirmeth all the miraculous actions effected by Christ to be effectually wrought by his Diuinitie onely For seeing saith Leo there are vndoubtedly in the person of Christ two distinct or essentiall natures the one Diuine which shineth foorth by extraordinarie miraculous actions and the other humane which doth solely vndergoe all offered iniuries It foloweth necessarily that looke how the humane nature applieth it selfe to the vndergoing of iniuries euen so the diuine nature disposeth it selfe to the effecting of myracles But the humane nature alone applieth it selfe to the vndergoing of iniuries because to suffer at all is a thing vtterly opposite to the nature of the Deitie therefore the Diuine nature alone it likewise disposeth it selfe to the admirable effecting of miracles because the effecting of such surmounteth the compasse of Christ his created humanitie according to that of Dauid Ichouah alone doth wondrous things Againe the miraculous actions they do highlie exceed the whole power of any created nature But the humanitie of Christ it is onely a created nature therefore the humanitie of Christ of it selfe can effect no miraculous actions Lycanthropus This I suppose is vndoubtedly true and without contradiction at all Physiologus It is so I confesse being warely and wiâ—ely vnderstood else there may lie some exceptions against it For the comparison it holdes verie fitlie in this one respect Namely that as the humanitie of Christ alone was a reason or cause of his vndergoing the offred iniuries so surely the Diuinitie of Christ alone it was also the reason or primarie efficient cause of his effecting the miraculous actions Howbeit that selfesame comparison it holdeth not so currantly in a second respect For howsoeuer it is no waies repugnant vnto the humanitie of Christ to be also an effector of miracles instrumentally yet is it quite contrarie vnto the Diuinitie of Christ to suffer afflictions in any respect I meane either principally or instrumentally because the diuinitie it selfe is wholy impassible Although yet I dare not denie but that in an onely especiall regard of the supposed identitie or communicable proprieties of both natures in the one person of Christ that which is truely said of the one may be as true said of the other For first respecting the whole person of Christ it is not vntruely said that the Godhead did suffer againe respecting the whole person of Christ it may as truely be said that this childe meaning Christ created the heauens Because Christ himselfe is that eternall word of the father whereby all things in the beginning were created and made And therefore that sentence of Dauid who saith that Iehouah alone doth wondrous things it is not so to be taken as happily you would haue vs imagine For the word alone in that place it excludes not the humanitie of Christ as any instrumentall but onely as a meere principall agent in working woondrous things Exorcistes But sir notwithstanding this your cunning distinction it is verie apparant that euen the humanitie of Christ alone as a principall agent it selfe did worke sundrie miraculous cures in sundrie diseased persons for so many as but touched his bodie yea or the hemme of his garment they were presently healed Now then if those selfesame touchings of Christ did not effectually worke in those the aforesaid cures it must necessarily follow that Christ did something in vaine But Christ he did nothing in vaine therefore euen those the aforesaid touchings themselues did effectually worke in those the forenamed cures Howbeit those sensible touchings they were onely meere actions of Christ his humanitie therefore Christ his onely humanitie did principally and effectually worke in all those the forenamed cures which succeeded those sensible touchings Physiologus Christ he healed so many as handled him spiritually by the apprehension of faith not all such as onely but touched him corporally by corporall sense Otherwise if onely a sensible touching of Christ or his garments had principally and effectually beene able of it selfe alone to worke those selfesame cures then Iudas that kissed him the souldiers that stripped him the high priests seruants that smote him yea and the rest of the people that thronged and pressed vpon him had beene euerie of them also effectually amended of all their maladies Howbeit saith Beda onely those men alone doe truely and effectually handle our Sauiour Christ who spiritually receiue his faith and his loue in their harts So then for a more plaine vnderstanding of our matters in question it shall not be amisse to proceed more exactly vnto a more orderly consideration of all miraculous actions and this also in a double respect Namely either principally or instrumentally First if we take due consideration of the working of miracles principallie I meane according to their primarie or proper efficient then are we bound without contradiction to beleeue and confesse that all miraculous and supernaturall actions do highly surmount the whole power of euerie creature whatsoeuer and are onely peculiar to Iehouah himselfe who alone doth woondrous things Yea this is vndoubtedly true that no one supernaturall action how simple soeuer in shew may possiblie be effected by any other power principally but by the onely supereminent power of El-shaddai alone I meane that al-sufficient omnipotent and almightie Iehouah himselfe Who is an vnmeasurable mountaine of goodnes the onely true cherishing dug that is neuer drawne drie yea and who only accomplisheth whatsoeuer he wils in heauen and in earth at what time in what place and after what maner best pleaseth himselfe Howbeit if we respect the working of miraculous actions but instrumentally I meane onely according to their secondary or instrumentall cause then must we in
like maner beleeue and confesse that euen Christ also respecting onely his humanitie and many other of the saints besides in the powerfull effecting of many miraculous actions did ministerially or instrumentally accomplish the same Neither yet doe I account the humanitie of Christ and other the saints of God as instruments equally alike in the working of miracles but distinguish them also according to their differing degrees For howsoeuer distinguishing only the primary instrumental efficients I did sort theÌ„ in one and the selfesame ranke yet I acknowledge withall an apparant plaine difference euen in those instruments themselues respecting especially their different maner of working And therefore it will greatly enlighten our matter if we doe further declare first how the humanitie of Christ is an instrument in the orderly effecting of miracles and then next how other good men may also be said to be instruments Lycanthropus A verie excellent order I pray you therefore proceed Physiologus With verie good-will First therefore although it be true that Iehouah alone is the primarie or principall efficient of euerie miraculous action yet this also is as certeinly true that Iehouah doth eftsoones effect those admirable actions by some such chosen instruments as seemeth good to his wisedome Neither are those his saide instruments of one and the selfesame condition for the instruments wherewith the Lord serueth his purpose they are twofold namely either conioyned or seperated instruments The conioyned instrument is Iesus Christ who albeit he be God and man yet is he not two but one Christ. And therefore the diuinitie and humanitie being inseperablie vnited togither in the person of Christ the saide humanitie it becommeth eftsoones a conioyned instrument vnto the diuinitie it selfe in the powerfull effecting of miracles Whereas all other men else howsoeuer they also may be the instruments of God in working of miracles yet are they onely but seperated instruments and not so neerely vnited vnto the diuinitie it selfe in any those admirable actions as is the humanitie of Christ and therefore though instruments also yet no such excellent instruments as is the humanitie of Iesus Christ. This if it seemeth obscure to our sense may verie fitly be illustrated from the resemblance of a Carpenter entending and effecting some admirable worke if we consider therein the Carpenters minde his hand and his axe For first the minde of the Carpenter it being in perpetuall motion is the primarie efficient cause of that selfesame entended busines but yet the Carpenters hand is a conioyned and his axe also a seperated instrument wherewith he effecteth the purposed worke Now then euen as the Carpenters minde it selfe doth primarily effect the whole worke but yet so as he vseth withal his hand as a conioyned his axe as a seperated instrumeÌ„t to accomplish the same so surely the diuinitie alone doth principally effectâ—ech woonderfull thing whatsoeuer although yet the diuinitie it selfe so oft as seemeth him good doth vse the humanitie of Christ as a conioyned and other good men as a seperated instrument for the orderly accomplishment of many most admirable matters And therefore euen as the axe can worke nothing at all but by the power of the hand neither yet the hand it selfe but by the onely direction of the Carpenters minde so surely the holiest person on earth can effect no admirable action at all but in and by the power of Iesus Christ as by the hand of the Deitie neither yet the saide hand I meane the humanitie of Iesus Christ which is as it were a conioyned hand vnto his diuinitie it can of it selfe no further accomplish any one supernaturall action then the diuinitie alone doth dispose it and direct it vnto So then howsoeuer the humanitie of Christ and many other good men did instrumentally effect many admirable matters and therefore in that selfesame respect were onely but the organicall instruments vnto the diuinitie it selfe the onelie true agent in all those actions yet surely the humanitie of Christ is a much more excellent instrument then any of the other besides in an especiall regard of that Unspeakable diuinitie whereunto it is inseperablie vnited By vertue whereof it was wholie sufficient for Christ being perfectly God and man to say thus to the diuell I charge thee come out of the partie possessed whereas all others adiured him only in the name and power of Iesus Christ to depart Howbeit whether those good men themselues or the humanitie of Christ being solely and onely considered as they are in themselues without any transcending respect of the deitie did by meanes of their owne naturall power existing naturally in them effect any such admirable matters that I suppose may iustly be doubted Lycanthropus I pray you resolue vs something herein Physiologus How may I dare to resolue you in that which some others of singuler account hath left in suspence For Augustine entreating of the manifold miracles wrought by the Saintes he leaues the matter vndiscussed thus Whether the eternall God doth work these admirable matters by himselfe alone or whether he effecteth these things by his Ministers yea and euen those selfe-same things also which are wrought by his Ministers or whether he doth these things by the spirits of Martyrs departed or by the bodies of good men yet liuing or whether by his Angels inuisibly immutably or incomprehensibly he accomplish the same or whether by any other meanes else which may not be comprehended of mortall men the faith of the resurrection to erernall life will one day make it apparantly euident Loe thus much saith Augustine and so leaueth the matter Exorcistes Yea but Gregory he seemes to determine the same in this sort Those holy men saith he who claue fast to the Lord with a deuoute and religious mind they were accustomed to work many miracles both principally and instrumentally I meane sometimes by praier and sometimes againe by an actuall power permitted vnto them Physiologus Gregory you say he seemes to determine the matter If this be all that he saith therein then surely he vndertaketh more in a seeming shew then he is able to performe in any shewing substance at all For that which you aleadge from Gregory is no determination vnlesse you happely imagine that we may boldly beleeue it because your Gregory doth but barely report it Exorcistes Nay sir he doth not barely report the matter but he prooues it very soundly by reason and example both Physiologus Shew vs his reason first that we may soundly examine the soundnesse thereof Exorcistes His reason is this They to whome is granted a greater power in that which is more it is no merueile at all if a like power be eftsoones permitted vnto them in that which is lesse But a power to be made the sonnes of God by adoption which is more then the working of miracles is freely permitted to all the Saints of God and therefore there is no wonder at all though
of Mathew the sixteene of Mark and in the seuenth of Luke This miraculous faith is plainely distinguished yea sometimes seperated quite from that true sauing faith whose proper obiect is the good-pleasure of God the father for and concerning the iustification and glorification of all the elect in Christ effectually apprehended before by that their aforesaid sauing faith Finally this selfesame miraculous faith she hath also her seuerall doubtings and sundry imperfections as may plainely appeare in Moses and Aaron and in the disciples and for the which also euen Peter himselfe was sharpely rebuked of Christ. Thus farre Maister Beza Where he maketh you see those signes and tokens such onely effects as follow the preaching of the Gospel for the confirmation thereof but no essentiall fruits of a iustifying faith as your selfe very fondly imagine Exorcistes Whatsoeuer Maister Beza or your selfe may imagine very certeine I am that Christ speaketh there of that sauing faith which doth orderly succeed the orderlie administration of the word and sacraments saying thus Goe yee into all the world and preach the Gospel to euery creature He that beleeueth and is baptised he shal be saued he that beleeueth not shal be damned And euen then vpon this so solemne a determination concerning the sauing faith of the Gospel he addeth foorthwith by the copulatiue and the infallible tokens vndoubtedly succeeding that sauing faith saying thus And these tokens shall follow them that beleeue In my name they shall cast out diuels and so foorth Demonstrating very plainely vnto vs that the effectuall power for expelling spirits and diuels is an vndoubted effect of the iustifying faith Orthodoxus No such demonstration at all For Christ in that place doth onely declare what tokens should follow the preaching and faith of the Gospel but puts downe no essentiall fruits or effects of a iustifying faith as we shewed before and which may yet more plainely appeare if you rightly consider his maine purpose it selfe and the orderly course of his speech concerning the same The maine purpose of Christ was to allure the elect to a timely entertainement of the sauing faith of the Gospel and this he endeuoureth to do partly by an infallible promise of eternall saluation to all the beleeuers and partly by an ineuitable threatening of eternall damnation to all the vnbeleeuers thereof And now next for their further confirmation in that selfesame sauing faith of the Gospel he addeth certeine temporary and personall priuiledges as infallible tokens and pledges of that his eternall sauing power I meane the powerfull operation of many most admirable miraculous actions The which said personall prerogatiues our sauiour Christ did purposely bestow vpon some certeine speciall persons not that he would haue those personall prerogatiues reputed as essentiall effects of a iustifying faith but to be rather esteemed as temporary pledges or seales for the perpetuall establishment of his glorious Gospel According to that in the end of the chapter where it is said that the Apostles went foorth and preached euery where the Lord working effectually in euery of them and confirming the word with miracles following Thus then you may plainely perceiue how Christ putteth down those tokens as temporary pledges or seales of the perpetuall truth of his Gospel and no essentiall effects of the iustifying faith And therefore if you haue none other word else for your purpose but that one place of Christ where he telleth vs that this kind goeth not foorth but by praier and fasting the same You see will not serue your turne it being not ment at all of a iustifying faith as hath beene sufficiently shewed before Exorcistes Howsoeuer you conclude at your pleasure I will neuer be perswaded but that those tokens put downe by our sauiour there they are vndoubtedly the very essentiall effects of a iustifying faith Orthodoxus I conclude not at pleasure concerning this point neither do I put downe my owne priuate opinion but the publique consent of many most singular persons as may further be seene by their following testimonies First Chrysostome vpon that seuenteen of Mathew saith plainely thus Seeing these miraculous signes are not now wrought by the Church in our daies shall we therefore conclude that so many of the Christians as cannot possibly doe the like miracles they are vtterly destitute of faith God forbid we should so hardly censure the deere children of God The iustifying faith is now present among vs but that faith which was called the miraculous faith is ceased long since Againe Sebastian Meyer he saith it is necessarie we should distinguish this faith of miracles from the iustifying faith because of that which our Sauiour saith concerning some at the iudgement day who alleaging for themselues the miraculous faith shall notwithstanding the same be reiected of Christ. Bullinger in like maner he writeth thus Some vnderstand this place of the power of miracles and doe hold the faith which is spoken of heere for a particular faith appertaining to the Apostles themselues whom especially it behoued to confirme the preaching of the Gospell by their working of miracles Againe Moses Pellacherus vpon the selfesame Scripture doth make the miraculous faith an vndoubted efficient cause of expelling the diuell from the possessed childe Againe Aretius he telleth vs plainly that that which our Sauiour speaketh there of the remoouing of mountaines and of nothing impossible to them that beleeue it must necessarily be vnderstood of that miraculous faith whereof the Apostle elsewhere entreateth Master Caluin he saith that our Sauiour in that place speaketh properly of a particular faith the which as occasion requireth hath from the Lord it secret motions and is the same with that whereof the Apostle makes mention saying If I had all faith so as I could remooue mountaines out of their places and haue no loue I were nothing at all Briefly Musculus he writeth thus The casting out of diuels whatsoeuer men thinke is an action of faith Howbeit it would be considered of what faith the Lord speaketh For we know there be three kinds of faith The first is that faith whereby we beleeue things to be such as they are in the Scriptures propounded vnto vs as we heare in the Scriptures that there is but one onely true God and the same an almightie Creatour of all things This we beleeue by the Scriptures and this faith is properly called an historicall faith There is another faith whereby we beleeue the promises of God and do truely apprehend his great mercy and grace in Iesus Christ this properlie is called the instifying faith The third kind of faith is that whereby we doe firmely beleeue that there is nothing impossible to God and whereby also the minde it selfe by a speciall motion of the spirit of God is forciblie mooued to the powerfull effecting of some admirable matters and this is properly called the faith of miracles The first kinde of
diseases 206 The actions at Nottingham they were no admirable matters at all if we but respect Satan the supposed actor thereof 208 Satan can effect nothing impossible in nature or incredible in diuinity ibid. If Diuels be the creators of substances then are they also the quickeners thereof ibid. The nature of beginnings affecteth singularitie ibid. Diuels may worke strange woonders but not effect any miraculous actions 209 Satan restrained from working miracles by the bounds of nature and the will of God ibid. What is necessarilie required in the orderly accomplishment of euerie action 210 Satan his supposed actions in Sommers are opposite to Diuinitie Philosophie Physicke Nature Lawe and to Conscience 211 It is impossible for Diuels to effect impossible matters 213 The truth of Sommers his supposed actions is tried foorth by the nature of the things and by the rule of right iudgement 214 Sommers his supposed actions were either naturall or not naturall ibid. Things naturall what they properly are ibid. Things not naturall and their kindes 215 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what they are ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what they import 216 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how they are to be vnderstood ibid. The rule of right iudgement with the seuerall kindes 217 The naturall cause of truth and the kindes thereof ibid. Naturall principles and the seuerall kindes ibid. Theoricall principles for the iudging of things ibid. Practicall principles for the effecting of things ibid. Vniuersall experience another naturall rule of iudgement 218 The words Cheker and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expounded ibid. Experience what it is with the sundrie degrees 219 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it signifieth ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it importeth ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it respecteth ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what the same betokeneth ibid. A supposed spirituall experience pretended to prooue the supposed natural experience 221 The holie Ghost hath giuen neither Canon nor Councell concerning the perpetuitie of actuall possession 223 Arguments against the perpetuitie thereof 225 Obsession what it is with the kindes thereof 226 Outward assaulting and vexing how 227 Inward suggesting and tempting how ibid. The meanes how Satan effecteth his power of obsession laide foorth at large ibid. The determination of actuall possession giueth no libertie to Atheisme but rather the contrarie 230 The eight Dialogue pag. 232 SAtans power of actual possession could not be subdued but by some supernaturall power 232 Etsbang Elohim and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what power they import pag. 234 The immediate power for expelling Diuels ibid. The mediate power with the kindes thereof ibid. Christ expelleth efficiently others ministerially ibid. The Apostles mediate power what it was 235 The Ecclesiasticall mediate power with the kindes ibid. The Ecclesiasticall mediate power respecting the Churches primitiue what it is ibid. The same power respecting the Churches successiue 236 Exorcizing what it is with the kindes ibid. Counterfeit Exorcizings euer in the Church ibid. Satanicall Exorcizing what it is 237 Ethnicall facultie for Exorcizing what ibid. Iudaicall facultie for Exorcizing what 238 Papisticall power for Exorcizing Spirits what 239 What kinde of Exorcizing master Darels was ibid. Whether a Diuell indeed was driuen out of Sommers 240 The pretended signes of dispossession cannot concludently prooue a possession ibid. Whether the precedent or subsequent signes do conclude the pretended dispossession 241 The reasons from the supposed signes of dispossession verie fitly retorted pag. 242 Dispossession whether effected by meanes or by miracle ibid. Whether diuels are driuen out by meere naturall meanes 243 Whether by a created or vncreated meanes 244 No created meanes may efficiently extend it selfe to the supernaturall expelling of Diuels ibid. Pretended instances of created meanes from Iosephus 245 Wierus his censure vpon Iosephus concerning the expelling of Diuels by created meanes 246 Whether the perfume made with the fishes liuer expelled the Diuell from Tobiah his wife 247 Whether Dauids harpe expelled the Diuell from Saul 248 Torments inflicted by Satan two waies abated yet not totally remooued pag. 250 Whether there may be an actiue operation of Satan without a passiue disposition in the Demoniake 251 Whether Elisha recouered the gift of prophesie by the melodious sound of an harpe 255 Whether praier alone or fasting alone or both togither are meanes for the expelling of Diuels 257 Whether fasting and praier was any other then a created or a meere naturall matter 259 Whether the efficacie of such pretended praier consisteth in sounde in voice or in wordes ibid. Whether the deniall of dispossessions by fasting and praier be any disgrace to fasting and praier 260 The ninth Dialogue pag. 263. WHether praier and fasting be an ordinance perpetually established by Christ for the powerfull expelling of Diuels 264 Whether the wordes of Math. 17. 20. doe directly prooue such an ordinance ibid. Whether an ordinance for all or some speciall persons 267 What warrant master Darell had to vndertake the execution of such a supposed ordinance 268 Whether he effected the worke as a common Christian or as a minister of Christ 269 Whether he did it as an ordinarie or an extraordinarie minister ibid. Why other Ministers could not as well do it as he 271 Whether praier and fasting be effectuall but by times and by turnes 272 If Exorcistes had that power aboue others the same must needs be a vocall or personall power 274 How vertue proceeded from Christes bodie for the curing of men 275 Whether dispossessions effected by Christ were works of his Diuinitie or humanitie or of both 276 Chrsts humanitie alone vnable to effect any miraculous actions 277 The working of miracles must be considered partly principally and partly ministerially 278 How Christ his humanitie alone and all other the seruants of God may be said to be instruments 279 God alone the efficient cause of miracles ibid. The instrument is that whereby God effecteth miracles and the same is an instrument either conioyned or seperated ibid. How those instruments haue in them a certeine different vertue ibid. Augustines opinion concerning Gods working of miraculous actions 280 Gregorie his iudgement confuted concerning mans-working of miracles principally and instrumentally 282 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verie truely interpreted ibid. Whether Peter had a principall power in the effecting of miracles 284 In all miracles we are to respect the actiue vertue effecting and the action effected 286 Respecting the actiue vertue effecting all miracles are alike and why ibid. Respecting the actions effected there is some difference whether we consider the matter of the thing effected or the manner of effecting the same ibid. Whether Exorcistes draue out the Diuell by meanes of some supernaturall power from God or whether the Lord himselfe draue him out by the Exorcistes hands 287 By what meanes Exorcistes apprehended that supernaturall power of God pag. 288 Whether by some power of praier and fasting ibid. How Diuels are distinguished by the words this kinde 291 What faith