be plainely discerned the chosen seruants of God from the confounded slaues of Satan Because now shall the prince of this world be actually cast out by the effectuall power of my death and resurrection Thus then we haue briefly heard those speciall scriptures which doe purposely point at the effectuall working power of Christ before his death Lycanthropus Let vs heare in like sort those other scriptures which doe purposely handle the said effectuall power of Christ now since his death Orthodoxus Content First therefore the holy Ghost saith thus to the Hebrewes For as much as the children are pertakers of flesh and bloud Christ also himselfe tooke part with them that he might destroy through death him that had power ouer death that is the diuell Wherein first you see he puts downe the incarnation of Christ and then next he sheweth the maine cause of his saide incarnation namely that he might destroy the diuell Now then this same destruction of the diuell it must in no wise be vnderstood of the essence but of the actions of Satan For the diuell as touching his essence or being still liueth and liue must for euer Howbeit concerning his actions I meane his tyrannicall dominion and actuall power he may verie fitly be said to be now destroied Because howsoeuer satan be accounted a prince of this world and therefore endeuoureth verie proudly to dominire ouer all yet when he came vnto Christ he found nothing at all in him that is no such matter of subiection as he happily imagined Neither could he possibly haue any power ouer him at all or no further power at the most then the brusing of Christ his heele I meane the crucifying of his flesh And this one worke of satan was that which accidentally procured his proper destruction For therefore did Christ take flesh vpon him that euen in the flesh he might conquere him who had conquered flesh and through death might destroy him that had power ouer death namely the diuell as was shewed before And this as it hath reference to the actions and not the essence of satan so shall it giue much light to the matter in hand if we precisely examine the verie word it selfe which the holy Ghost here obserueth For he saith not that Christ hath abated infringed or weakened but that he hath destroied the diuell that is that he hath vtterly cut off exiled and banished his tyrannicall dominion For so much the word tsamath importeth which signifieth to chaine vp to exterminate to driue out and in such sort to consume a thing as there remaineth no hope at all of anie possible recouerie Yea and the Greeke word catargeo portendeth fully as much Now then howsoeuer Christ may truely be said to haue destroied the diuell yet this word destruction hath not properly any reference to the essence of satan for therein he liueth and liue must for euer as hath beene declared Neither may it be fitly applied to Satan his power of obssession which is not yet vtterly destroied for thereby he assaulteth circumuenteth and tempteth men still to the end of the world And therefore it must necessarily and more especially be appropriated to his power of possession which was not onely much maimed but vtterly destroied by the death of our Sauiour although yet we denie not but that this vtter destruction both may be and is also in some sort vnderstood of the whole dominion and power of the diuell whatsoeuer All which his said powers were so mightily weakened by the sufferings and resurrection of Christ as thereby he shall neuer be able any more now to hurt the elect Because Christ taking part with them in the flesh hath destroied through death him that had power ouer death namely the diuell And hereunto accordeth that which the holy Ghost elsewhere auoucheth saying that Christ hath appeared to loosen dissolue or destroy the workes of the diuell Exorcistes That destruction is to be vnderstood of annihilating the venim and sting of sinne and death and not of a finall determining of satan his power of actuall possession Orthodoxus Herein your speech is derogatorious to the efficacie and dignitie of Christs death in that by restrayning the same as you doe to the onely annihilating of the venemous sting of sinne and of death you vtterly exclude the effectual working power thereof from the actuall determination of satan his actuall possession For consider you not what peculiar action therein the Scriptures impose vpon Christ First he hath been from the worlds foundation peculiarly appointed of God to be that promised seede which should bruse the serpents head Then next he is vndoubtedly that stronger man who was to binde the strong armed man and to deuide his spoiles Both which places as they plainly import some peculiar action to be performed by Christ so doe they vndoubtedly binde the actuall accomplishment thereof vpon his owne person alone and that also euen in the future time Then after the fulnes of time our Sauiour Christ being come in the flesh he flatly affirmeth that euen now shall the prince of this world be cast out Limitting you see the actuall effecting of that selfesame peculiar action so foretold as before vnto the present time of his sufferings Moreouer after the actuall accomplishment thereof by his death the holy Ghost else where affirmeth accordingly that he hath by death destroied him who had power ouer death and againe that Christ hath appeared to destroy the works of the diuel Both which last places of scripture as they plainely import some speciall action effected by Christ in the preter time as did those other before in the future time so surely Christ after he was come in the flesh did likewise alotte the actuall performance thereof vnto that present time of his death wherein he was actually to finish his predetermined conquest ouer satan himselfe Now then this said actuall accomplishment of some special action thus actually effected by Christ must necessarily haue a speciall reference to the finall determination either of Satan his power of possession or of his power of obsession But not of his power of obsession for therin he still assaulteth and tempteth mens minds and therefore of his power of possession as was shewed before Lycanthropus Let this suffice for the sence of those seueral scriptures which both before and since the comming of Christ do point foorth vnto vs his effectuall working power vpon satan and now I pray you analyse that selfesame scripture you propounded of late to prooue the finall determination of satan his actuall possession Orthodoxus Content Wherein you haue to consider first that our sauiour Christ in saying Now is the iudgement of this world now shall the prince of this world be cast out had an especiall regard to that earnest petition which certeine greekes a little before did personally put vp vnto Andrew saying Good
should you thus precisely apply this destroying of Satan to the actuall determination also of Satan his temporarie power of actuall possession Orthodoxus Because Christ elsewhere so expounds and applies it himselfe saying thus Goe you and tell Herod that foxe behold I cast out diuels and will heale still to day and to morrow and the third day I shall be perfected or will make an end As if Christ should haue said thus to the Pharisies you goe verie cunningly about to discourage me from doing my dutie by telling me of Herod his threatning my death But know this for a certen that I am so farre off from fearing the threats of that foxe as I would haue you tell him plainely from me that for the whole time I haue yet to liue I will be throughly industrious in doing the busines I haue now in hand especially in driuing out diuels and in curing diseases vntill I haue both fully confirmed the glorie of my Deitie and am come to the verie period it selfe of satan his actuall destruction The which also I am now the more earnestly in hand withal because within these three daies I must euen actually accomplish the same by my determined death And then I shall be perfected or then I will make an end of that busines Which perfecting or ending of Christ may in no wise be vnderstood of Christ his essentiall being because that could not be destroyed by death in as much as he was to be quickened againe by the mightie power of the father in his resurrection from death Neither could it haue reference to the finall determination of his office of mediation for therein he stil liueth and must liue an high priest for euer And therefore it must needs be vnderstood of the actuall accomplishment of that his glorious tryumph ouer satan his actuall possession according to that he saith here behold I cast foorth diuels to day and to morrow and the third day I shall be perfected or I will make a finall ende of that speciall busines Exorcistes But why should you so precisely apply the determination of satan his power of possession to the very period it selfe of Christs death sith after his said death it is very apparant there were dispossessions of diuels by the twelue Apostles and seuenty disciples Orthodoxus There were dispossessions I grant effected by them a time after Christ his death for confirmation of his glorious Gospel but none at all for the declaration of Christs deity no Christ alone did fully determine the dispossessions for that speciall purpose by his owne death and resurrection which to that end was the last miracle for euer as him selfe hath auouched saying An euil and adulterous generation seeketh a signe but no signe shal be giuen vnto it saue the signe of Ionah the prophet For as Ionah was three daies and three nights in the whales belly so shall the sonne of man be three daies and three nights in the hart of the earth Loe here he maketh his death and resurrection the last miracle of all for the glorious manifestation of his actual power ouer satan Exorcistes Whatsoeuer you say or whomsoeuer you produce for the proofe of your purpose the former exposition of the 12 of Iohn is something more then that which hath beene vsually receiued Orthodoxus Wel I doe freely confesse that the spirits of the prophets they are authentically subiected to the censure of the prophets If therefore any thing be reuealed to another let him in the name of God propound the same with pregnant proofes and my selfe will foorthwith be silent In the meane time I conclude from thence as before that seeing our sauiour Christ hath long since determined the extraordinary power of actuall possession therefore none now may possibly reuiue the opinion of any such possession nor yet conscionably auouch the continuance thereof Exorcistes Conclude what you please but I hold as before the actuall possession of diuels Orthodoxus What man will you wilfully oppose your selfe against vnanswerable reasons against authoritie of ancient writers and which more is against the plaine euidence of sacred scriptures Exorcistes If the propounding and persisting in truth be deemed a plaine opposition to that which you hold then for any thing hitherto heard I must constantly dwell in such an opposition for I may doe nothing against the truth but for the truth Orthodoxus You dwell you say in a truth and yet haue you no one colour of truth to vphold your supposed truth For what one probable reason haue you at all that may make you so confident in this your preposterous conceit Exorcistes Why sir what better reason then common experience Orthodoxus Common experience I confesse will carrie a woonderfull sway in any apparant truth Howbeit because this point doth craue some longer discourse then the state of our bodies without some intermission wil be able to endure Let vs therefore goe take the fresh ayre for one hower and then returne to our purpose a fresh Physiologus We like verie well of your motion Orthodoxus Come then arise and let vs depart The end of the sixth Dialogue The seuenth Dialogue THE ARGVMENT Common experience what it is Whether the actuall possession of Spirits and Diuels especially that your supposed possession in the yoongman at Magnitton may be prooued thereby And of the Diuell his power of obsession The speakers names PHILOLOGVS LYCANTHROPVS PNEVMATOMACHVS PHYSIOLOGVS ORTHODOXVS EXORCISTES Orthodoxus NOw surely this fresh aire it hath woonderfully reuiued my spirits and made me as apt to any good action as I was in the morning Oh how highly are we beholding to God for the sanctified vse of so singular a creature Physiologus Sir not onely this one but all the other creatures of God they are comfortable and helpefull vnto vs if we had the grace to vse them aright Orthodoxus Vertue true as you say howbeit this is besides our entended purpose Come on therefore Exorcistes tell vs what one reason you haue for this your confident persisting in so fond a conceite Exorcistes Sir in the verie last speech which passed betweene vs I told you I had common experience not onely to prooue the actuall possession of spirits and diuels but also to approoue of my owne action wrought at Magnitton Orthodoxus What meane you by common experience Exorcistes I do vnderstand thereby such an experimented knowledge concerning these matters in question as hath beene experienced in euerie age of the worlde testified of old and yoong and approoued directly by a generall consent Such an experience I am certeine I haue to confirme me in this my opinion Physiologus Maister Orthodoxus this point more especially respecteth my proper profession and therefore if you thinke it any ease to your selfe do put ouer the prosecution thereof vnto me Orthodoxus With verie good will Physiologus Come on then Exorcistes let vs heare the best argument you haue for this your opinion Exorcistes There can
plainely vnto vs what you meane by the termes of ordinarie and continually working Orthodoxus My meaning is that if actuall possession as the Exorcist affirmeth be now in these daies of the Gospell an infirmitie inflicted perpetually vpon the Church as are also those other diseases contained iointly with it in one and the same commission the same vndoubtedly as are all the rest woulde be much more ordinarie with vs then now it is I meane it would bemuch more frequent and often at manie moe times in manie moe places and among manie moe persons then we see it to be Yea and it would vndoubtedly be so much more ordinarie then anie of the rest by how much more malitiously the diuel compasseth the earth and goeth continually about seeking whom to deuour Whereas the actuall possession which Exorcistes pretendeth is a thing now a daies so vnwoonted and so rare in experience as verie hardly it is heard of in twentie yeeres space Yea and when the same is generally supposed to be presently apparant in some yet the same euen then is so vncerteinlie knowne vnto men as the verie parties themselues of their owne knowledge are vnable to say they be possessed of diuels neither if they were not earnestly perswaded vnto it by some of the Exorcistes trade would they euer imagine any possession at all And therefore howsoeuer you dreame of the perpetuitie of actuall possession the same you see cannot truely be saide to be ordinarie but rather an extraordinarie and supernaturall matter surmounting the order and course of nature Philologus Surely sir I am iust of your minde that if actuall possession were now as ordinarie with diuels as are diseases with men such and so great is their malice we should foorthwith haue the whole world actually possessed at least Exorcistes That foloweth not For howsoeuer the actuall possession of diuels be perpetually ordinarie in these daies of the Gospell yet is the same no further effectuall then God hath appointed Orthodoxus Perceiue you not the absurditie of your speech in auouching a perpetuall action without an effect Howbeit because you relie so much vpon the perpetuitie of actuall possession I doe argue further against you thus Whatsoeuer power our sauiour Christ hath vndoubtedly determined long since no man may now hold the same in opinion nor conscionablie auouch the perpetuitie thereof But that extraordinarie power which concernes the actuall possession of diuels Christ hath determined long since therefore that extraordinarie power of actuall possession no man may now hold in opinion nor conâ—cionablie auouch the perpetuitie thereof Exorcistes Prooue your assumption Orthodoxus I prooue it directly from a proportionable respect of the two maine endes of such a possession namely the declaration of Christs Deitie the confirmation of his glorious Gospell both which two endes are determined long since and therefore the extraordinarie possession of diuels which were especially for those two ends it also is vndoubtedly ceased The determination of the latter I meane the confirmation of the glorious Gospell shall heereafter be handled at large when we come to entreat of the ceasing of miracles in the meane time this I doe boldly auouch namelie that the extraordinarie possession for the other maine â—nd namely the declaration of the glorious deitie is long since by Christ determined Exorcistes When where hath Christ determined the extraordinarie possession of diuels concerning that speciall end Orthodoxus Euen then and there where he telleth vs plainely that nowe is the iudgement of this world now shall the prince of this worlde be cast out Foretelling directly vnto vs that immediately after his death and resurrection the extraordinarie actuall power of satans possession should receiue a full and finall subuersion as a thing now meerely superfluous to worke vpon for any further declaration of his glorious Deitie Exorcistes Good sir by your leaue you do greatly mistake the meaning of that Scripture For Christ by the aduerbe of time or particle now doth not precisely and purposely restraine the final determination of actuall possession vnto any predeterminate or speciall time but thereby doth rather insinuate the perpetuall efficacie of that his own effectuall working power which by the powerfull preaching of his glorious Gospell should after his death successiuely shew it selfe vpon Satan to the verie ende of the world Orthodoxus I perceiue you need no Gentleman vsher for you can take leaue without leaue to censure the exposition I giue of that Scripture by quallifying the literall sense of the particle now Which in that place you say importeth no predeterminate or speciall time but onely hath reference vnto the successiue working power of Christ executed by the powerful preaching of the gospel to the end of the world In deed I do willingly graâ—t that the effectuall working power of Christ neither doth nor may possibly determine to the end of the world for hee must effectually reigne till he hath actually subiected all his enimies vnder his feete But withall I do flatly denie the continuance of satan his power of actuall possession to the end of the world neither may such manner of inference be possiblie enforced from thence For what a dalliance is this Christ his effectuall working power must successiuely shewe foorth it selfe vpon satan to the end of the world therefore the actuall possession of satan must not nor may not determine to the end of the world As though if the actuall possession of diuels should now finalliâ— cease and determine the effectuall power of Christ could finde nothing at all in satan to worke vpon But tell me I pray you had not the diuell at the first of all a power of possession and a power of obsession permitted vnto him And was and is he not industrious enough in the execution of both from time to time Let continuall experience speake in this point Now then if the effectual working power of Christ hath actually fully subdued the first may therefore the efficacy of that his said power remaine now vtterly idle from time to time notwithstanding any the fiery assaults or harmes which might grow from the latter I suppose nothing lesse For remember you not that old saying It is as much to keepe an hold as was before to win the hold Hence therefore it is very apparant that as the effectuall working power of Christ hath extraordinarily and actually shewed foorth it selfe vpon satan by suppressing for euer his power of actuall possession so surely the efficacy of that his said power must now successiuely shew foorth it sefe vpon satan to the end of the world by repelling his power of obsession I meane by withstanding his outragious assaults his cunning circumuentions his subtile tentations and by quenching the force of his fiery darts for euer through the powerfull preaching of his glorious gospel So then howsoeuer the continuance of Christs power be granted vnto you yet vnlesse you be able withall very substantially to prooue the
perpetuity of satan his actuall possession you speake nothing at all to the purpose Exorcistes Sir howsoeuer I may seeme vnable to mannage the common sence which men giue of that place I perceiue no reason as yet of your owne exposition Orthodoxus Let vs therefore labour the clearing thereof by this folowing order First let vs carefully examine those places of scripture which both before and after the manifestation of Christ in the flesh do purposely entreate of his effectuall working power vpon satan The next let vs more exactly analyze that portion of scripture which we propounded euen now to prooue the final determination of satan his power of actuall possession And then lastly let vs endeuour to confirme our said exposition by the testimony of writers both old and new All this beeing fully effected the truth of the matter will breake foorth I doubt not like the Sun in his strength Lycanthropus A very excellent order I pray you proceed in the same Orthodoxus With very good will First therefore concerning those seuerall scriptures which purposely handle the effectuall working power of Christ before his manifestation in the flesh we haue to consider that the Lord God immediately after the fall of man did for the comfort of the godly and terrour of satan foretell to them both that the seed of the woman should bruse the serpents head In which place he precisely puts downe one speciall act to be actually effected by Christ vpon satan namely the actual subduing of his actual dominion vnderstood in that place by the serpents head and purposely refers the actuall accomplishment thereof to the future time saying thus The seed of the woman not doth or hath but rather shall bruse the serpents head That is in processe of time shall euen actually ouercome the said power of the diuel hauing also therein a more speciall relation to the very death of our sauiour Christ vnderstood in that place by the brusing of his heele Now then from the due consideration hereof I doe argue thus namely that euen as howsoeuer the diuell may be said to wage war with Christ and his members from time to time yet there was one special time predetermined of God wherein the said diuel was actually to bruse the heele of our sauiour and that vndoutedly was the very tiâ—e of Christ his suffering vpon the crosse whereupon the diuel accordingly did put into Iudas his hart to betray his maister so surely howsoeuer Christ and his members may be said to infringe effectually the diuel his tyrannicall power from time to time to the end of the world yet was there one speciall time foreappointed of God wherein Christ alone was actually to breake the serpents head and that vndoubtedly was the very selfesame time wherein Satan brused his heele I meane the verie time of Christs sufferings when he said it is finished Exorcistes Why doe you so exactly restraine the conquest of Christ ouer Satan vnto the onely time of his sufferings sith he was the lambe slaine from the beginning of the world Orthodoxus I restraine not the efficacie but the very act of Christs conquest to the onely time of his suffrings Moreouer although it be truely said that Christ was the Lambe slaine from the beginning of the world yet that must not be vnderstoode of anie actuall but of an effectuall sacrificing of Christ to so manie as in all ages and times doe apprehend the efficacie of his said sacrifice by a liuely faith which is the victorie whereby they ouercome the world If therefore you vnderstand the aforesaid place of an actuall sacrificing of Christ from the beginning to the end of the world then surely your speech is not onely to to absurd but withal it crosseth directly the holie Ghost elsewhere who telleth vs plainly that if an actuall sacrificing of Christ be there vnderstood then Christ must often haue suffred from the worlds foundation Besides that it doth quite ouerthrowe the dignitie of Christ his priesthood aboue the Leuitical priesthood which is there set foorth by many comparisons thus The Leuiticall high priest he sacrificed in a corruptible tabernacle but Christ in the tabernacle of his owne bodie He sacrificed with strange bloud but Christ with his owne bloud He entred into the sanctuary made with hands but Christ into heauen it self He appeared before the materiall Arke but Christ before God his father He euerie yeere once iterated his sacrifice whereas Christ offering himselfe but once for al abolished sinne altogither as wel of the former as of the ages to come Then after all this he renders a reason why Christ could actually but once be sacrificed namely because he could actually but once be crucified And in the end he coÌ„fidently concludes that howsoeuer Christ was but once actually sacrificed yet the vertue and efficacie of his said sacrifice did and doth effectually extend it selfe to the sinnes which were before and to the sinnes which succeeded his sufferings So then notwithstanding whatsoeuer you obiect you may plainely perceiue that euen as albeit Christ his said sacrifice hath euer beene and euer shal be effectual from time to time yet there was one speciall time foreappointed of God wherein his said sacrifice was actually effected so surely that although the effectuall working power of Christ hath beene and is euer effectuall from time to time against the power of actuall possession yet there was vndoubtedly one speciall time wherein the saide power of actuall possession was by Christ actually annihilated and that was the verie time of Christ his manifestation in the flesh when as by the verie force of his suffrings he brake the serpents head Hereunto also the Euangelist Luke verie aptly accordeth saying When a strong armed man keepeth his house the things that he possesseth are in peace but when a stronger then he commeth vpon him and ouercommeth him he taketh from him all his armour wherein he trusted and deuideth the spoiles The Euangelist there doth allegorically depaint vnto vs the condition dominion and practise of satan For by the strong armed man he meaneth the diuell By his house he vnderstandeth generally the world and more particularly the parties actually possessed By peaceable possession the power and swaie of his tyrannicall dominion By the stronger he vnderstandeth Christ that victorious lyon of the tribe of Iudah By the binding of him the irrecouerable weakening of his power of obsession By the taking away of the armour wherein he trusted the vtter annihilating of his power of possession Lastly by deuiding the spoiles he meaneth the timely restauration of all poore possessed soules to the kingdome and seruice of Christ according to that which Christ saith now is the iudgement of this world Vnderstanding thereby the iudgement of discretion not the iudgement of damnation as if Christ should say thus Now is that selfesame time of the worlds reformation at hand wherein shall
sir we also our selues would gladly see that same Iesus whom the world so egerly affecteth and followeth Andrew no sooner perceiued their sute but he acquainted Phillip therewith and they both together propounded the whole matter to Iesus Now then Iesus considering in the zeale of those greekes how all nations affected his preaching and miracles and came flocking vnto him he answered Andrew and Philip thus I perceiue by all signes that the very hower it selfe is now come wherein the sonne of man must be glorified in the actuall manifestation of his effectuall power vpon satan by his sufferings and death Which his said death I assure you must now necessarily succeed to the actuall accomplishment of that actuall conquest a very liuely resemblance whereof you may plainely behold in the wheate corne Which vnlesse it doth fall into the ground and die abideth alone but if it doe die it bringeth foorth abundance of fruit And euen so if this body of mine were once wrapped within the bowels of the earth by the dart of death there would vndoutedly spring many moe branches from thence as from that liuing roote which quickneth many to eternall life Neither let any be so dismaied with the sight of my death as that therefore they themselues would not gladly vndeâ—goe the like shame of the crosse For whosoeuer is so taken vp with the loue of this life as he would not for my sake be throughly willing to put ouer the same to the extreamest aduentures of all that man without question shall loose his life Whereas they that for my sake doe make themselues ready to forgoe if neede so require their very life in this world they shal be sure to preserue the same to eternall life Yea and euen you also your selues whom I haue especially chosen my ministers to declare my said death to the world if in your said ministery you desire to serue me aright you likewise must willingly follow me your Lord and Maister now leading this dance vnto death For wheresoeuer I am there must my ministers willingly be Neither haue I any other purpose in suffering death for you but to giue you an example to follow my steps Wherein if you readily serue me assure your selues that then my father in heauen will honour you highly In deed this corporall death I confesse is extreamely fearefull to flesh and bloud For euen my very soule I assure you is so intollerably tormented with the terrours thereof as I would earnestly entreate my father that the approching hower of this my death might presently passe away were it not that euen therefore I came vnto this hower In consideration of which my determined death I will the more earnestly endeuour my selfe to vndergoe with patience the whole bickering whatsoeuer by crying incessantly vnto my father and saying Oh father glorifie thy owne name in these my appointed sufferings Moreouer to the end you may plainely perceiue the fruits of my praier you your selues shal be eare witnesses of my father his answere from heauen saying My son I haue both glorified it before in thy conception thy birth thy baptisme thy fasting thy preaching and miracles and I will now glorify it againe in thy death and resurrection because therein shal be actually effected the finall ouerthrow of satan his kingdom And howsoeuer the people here present may happely imagine this sound from heauen to be but a thunder or some voice of an Angel at the most yet I assure you it is the very thundring speech of my father himselfe Neither came this voice onely because of my selfe but for your sakes especially To teach you assuredly that euen now is the iudgement and reformation of this world because euen now must the prince of this world be actually cast foorth from thence as touching his actuall possession Yea and this so glorious a conquest ouer satan must euen now be actually effected by the power of my death wherein if I were once lift vp from the earth and fastned withall vpon the crosse I would then actually determine the actuall dominion of the diuel yea and would effectually draw his captiuated prisoners vnder my princely regiment Now all this haue I purposely spoken vnto you to shew you before hand what death I must die that so soone as you perceiue me to giue vp the ghost you may then certeinely assure your selues that the whole worke of your redemption from satan from death and from hell is actually effected finished Thus much for analysing the text it selfe Wherin you haue heard the occasion coherence proceeding and the orderly conclusion of all the premisses Lycanthropus The exposition is plaine in my simple conceite let vs therefore now heare the testimonie of writers for further confirmation thereof Orthodoxus You shall And first to begin with Augustine he saith that by the iudgement of the world we must there vnderstand not the iudgement of damnation which is reserued to the last day but the iudgement of discretion which consisteth wholie in reforming the worlde by the expelling of Satan For the diuell saith he possessed mankinde and held them guiltie of punishment through the handwriting of sinne He did dominier in the harts of Infidels and drewe them being deceiued and captiuated to worship the creature by forsaking the Creator Howbeit through that selfesame faith of Christ which by his death and resurrection was actually established and through his precious bloud which was shedde for remission of sinnes a thousand beleeuers being then actually freed from the power of the diuell were effectually coupled to the bodie of Christ and by the operation of his spirit became liuely members of his mysticall bodie For so Christ expounds himselfe in the very next words saying Now is the prince of this worlde cast foorth Vnderstanding by the particle now that which was then to bee done at his death not that which he was finally to accomplish at the generall iudgement The Lord therefore foresawe that worke which he knewe should be effected after his death and glorification namely that many thousands throughout the world should faithfully beleeue in his death From whose harts the diuel who worketh effectually in theÌ„ before should actually be driuen out by Christs death and finally be subdued through faith in his name Exorcistes The diuell then it should seeme by your speech was neuer driuen foorth from the patriarkes before the passion of Christ. Orthodoxus Not so For Christ was the Lambe slaine from the beginning of the world Neither speake we in this place of the effectual but of the actuall conquest which he made ouer Satan Yea and this I further auouch that euen as the particle now in an especiall regard of Christes actuall conquest respecteth especially the verie hower of his death so surely in some consideration also of Christs effectuall eonquest the said particle now may likewise haue a more speeiall reference to
foorth from the harts of so many as dedicate their names vnto Christ this Christ by the verie power of his death hath actually conquered his tyrannie And therefore the holie Ghost saith truely that nowe is the iudgement of this world that is euen now and foorthwith shal the reformation thereof be effected Againe Musculus vpon these wordes Now is the iudgement of this world saith thus The Lord in these words doth seeme to vnfold the meaning of that heauenly voice which spake thus a little before I haue glorified my name alreadie and wil glorifie it againe For what is it else to illustrate the name of God in this world but to beate downe and destroy the kingdome of Satan the prince of this world And because this ouerthrow of Satan was to be actually effected by that selfesame death which Christ did then suffer for the redemption of the world therefore he saith not there shall be a iudgement of this world but now is the iudgement of this world Neither saith he the prince of this world shall be but now is cast out Againe maister Caluin vpon these words Now is the iudgment of this world writeth thus By the worde iudgement some vnderstand the reformation and some the condemnation of the world the first accordeth better with the purpose of Christ because the world by his death was then to be brought into a lawfull order For the Hebrew word Mishpat which is here interpreted iudgement betokeneth a right and a lawfull constitution of things Howbeit we haue to consider that without Christ there is nothing in the world but meere confusion Although therefore that Christ before by his preaching and miracles began to erect the kingdome of God yet for all that his verie death it selfe was the true beginning of a rightly compounded state and the full restauration of the worlde Notwithstanding this withall would be noted namely that the worlds reformation it cannot possiblie be effected but the kingdome of satan must first be abolished but flesh and what else soeuer withstandeth the iustice of God must first be subdued Christ therefore pronounceth the prince of this world to be nowe cast foorth because all dissipation and deformitie proceedeth from him For so long as satan doth exercise his tyrannie so long there doth violently breake foorth all maner of iniquitie So then Satan is no sooner cast foorth but the world is forthwith recalled from her reuolted estate to the well ordered kingdome of Christ. Againe Hemingius vpon these words the holy Ghost shall reprooue the world of iudgement because the prince of this world is iudged already saith thus The world that made a mock of Christ and willed him if he were the sonne of God to come downe from the crosse by the holy ghost who fell vpon the disciples at the feast of Pentecost was flatly conuinced that in so doing they iudged vniustly of Christ. For the holy ghost saith Christ shall then cause them to vnderstand and perceiue in deed that I hauing conquered the diuel by my death and resurrection do now exercise by your ministery an absolute authority ouer the world in that none are now able to withstand the wisedome which speaketh so effectually in euery of you This saith Hemingius is the very sence of this place if especially we refer as we ought the fulfilling therof to the efficacy and power of the holy ghost apparantly resting vpon the Apostles at the feaste of Pentecost To be short Gualter vpon these words they brought vnto Christ a Demoniack saith thus There were many such no doubt in the daies of Christ because the prince of this world was not yet cast foorth Who grew so much the more raging mad by how much he perceiued that fatal hower very neerely approche wherein he knew he must needs be cast foorth from the possession which he had so long time vniustly vsurped Loe Exorcistes these be the writers which for the present I haue purposely produced to prooue the exposition I gaue of these words Now is the iudgment of this world now shall the prince of this world be cast foorth Exorcistes Whatsoeuer you say or whomsoeuer you produce for proofe of your purpose I passe not this exposition you giue is strange and something more then that which hath been vsually receiued Orthodoxus Be it so It ouerthrowes not you see but rather confirmes the ordinary receiued exposition in that it shewes directly some actuall accomplishment of that actuall conquest concerning satans dominion Yea and this actuall conquest satan himselfe so actually felt as he was foorthwith enforced to acknowledg the same saying thus Ah what haue we to doe with thee o Iesus of Nazareth art thou come to destroy vs Not meaning therein satan his essentiall destruction but the actuall annihilating of his actuall dominion as hath been handled before And this also according to the determinate councell of God who had certeinely decreed the actuall breaking of the serpents head by the promised seede of the woman The which promised seede did purposely take flesh and bloud that he might in the flesh destroy through death him that had power ouer death that is the diuell as was shewed before Exorcistes Why should you so confidently applie this destruction of Satan to the actuall determination also of his essentiall possession and not rather to the onely effectuall weakening of that his spirituall dominion as it is vsually expounded of others Orthodoxus Because the holie Ghost ouer and besides the effectuall weakening of Satan his spirituall dominion speaketh directly there of the actuall accomplishment of something else by the verie act of Christs death The which actuall accomplishment of something else may at no hand be vnderstood either of the essence of Satan or of his power of obsession but onely of that his temporarie power of actuall possession as hath beene handled at large Yea and that selfesame actuall determination of Satan his said temporarie power of actuall possession it was so mightily feared so actually and so sensibly felt of the diuell as it made him with a bitter exclamation to burst foorth and say Ah art thou come to destroy vs As if Satan should sorrowfully exclaime in this sort Oh thou the promised seede that must actually breake my head Thou Iesus of Nazareth Thou sonne of the liuing God Thou that by the verie act of thy approching death art appointed to destroy me that had power ouer death Ah woe woorth thee Oh what haue I to doe with thee Art thou come to vndertake the actuall destruction of my actuall possession Art thou come now with force and armes to enter my house to depriue me of this my speciall armour wherein I trusted and euen actually to cast me forth of that my pallace or house which I haue hetherto possessed in peace Yea and therewithall likewise to weaken my whole spirituall dominion for euer Exorcistes But why
a like power be eftsoones permitted vnto them for the working of miracles it beeing a faculty inferiour to the other by much yea and such a power also as the very wicked may haue Physiologus The soundnesse of this reason consisteth in vnsoundnesse altogether and therefore the supposed soundnesse thereof for the proofe of your purpose is nothing else in effect but a festured incurable corruption concerning both matter and forme For first that it is faulty in matter your selfe may plainely perceiue in that it wholely relieth vpon a very false exposition concerning the word Exousia For whereas your Gregory or your selfe in his name do translate it a power the whole coherence and circumstance of the text doth plainely declare that it ought rather to be termed a right or prerogatiue Yea and which makes me to merueile sith that selfesame word is diuersly translated according to the diuerse occasions thereof namely sometimes a power sometimes a faculty sometimes a liberty sometimes an authority sometimes a care a procuration a right or prerogatiue It is too too strange that your selfe quite contrary to the true scope of the text should so confidently cleaue to the word power alone aboue all the other rehearsed before Neither may I possibly perceiue your purpose therein vnlesse happely you would iumpe with Castalio and the papists in their free-will opinion a thing directly opposite to the holy ghost himselfe as you may plainely perceiue both in that and the verse immediately following Where the Euangelist acknowledgeth onely such as are borne of God to haue the right or prerogatiue to be made the sonnes of God Not vnderstanding by the word Exousia as your selfe would falsly beare vs in hand any power of electing but a power of apprehending the adoption of God by faith Attributing wholy therein the effectuall working power of that selfesame adoption to the almighty alone and the power of apprehending that priuiledge vnto the sauing faith of the adopted sonnes of God in Iesus Christ. Yea and thus much also your selfe at vnwares doe flatly confesse in your very assumption saying that they haue power to be made the adopted sonnes of God making them plainely you see very passiues and no actiues at all in the work of adoption And so your owne reason concludeth directly the contrary of that which you labour to prooue namely that those good men of God they had onely a passiue power in the working of miracles that is they had none other but an instrumentall power therein as we shewed before Secondly your reason it is faulty also in forme For besides that the same is in no good forme it concludeth only a may be from a bare or naked supposall telling vs by a pittifull begging of the cause in question that if the Saints haue an actuall power in the greater there needes be no merueile at all if sometimes they haue also a like power in that which is lesse Very true as you say if the Saints of God haue in deed an actuall power in that which is greater then the sequel of your speech might happely haue in it some more probability But whether they haue in them such a power or no your Gregory he hath not concluded as yet Exorcistes Yea but he illustrates the matter by a plaine example Physiologus How could he illustrate the thing that is not at all For it is not yet concluded you see that the Saints of God had euer in themselues any actuall power for the working of miracles and therefore he cannot possibly illustrate the same by any example Notwithstanding propound your example that so we may see whether it be any sounder then the reason produced before Exorcistes That sundrie deuout and religious persons did effect many miracles sometimes instrumentally and sometimes principallie I meane sometimes by prayer alone apprehending the power of Christ and sometimes also by an actual power permitted vnto them it is verie apparant saith Gregorie by these folowing examples First the Apostle Peter instrumentally by praier alone apprehending the power of Christ restored Tabitha againe to her life On the otherside the selfesame Apostle more principallie and by an actuall power in himselfe and without anie inuocation or praier at all did actually deliuer Ananias to death By both which it is verie apparant that the holy men of God they had in themselues not onely instrumentally but which more is euen princâ—pally also an actuall power for the powerfull expelling of spirits and diuels Physiologus That some holie men of God haue had an especiall power permitted vnto them for the admirable effecting of miracles no wise man will euer denie because the Scripture it selfe doth plainely auouch that vnto some there was giuen the operations of great workes by the spirit of God Howbeit this we must hold withall that such a power whatsoeuer it was onely an instrumentall and no principall power at all For seeing the sacred Scriptures do flatly affirme that Iehouah alone doth woondrous things we must therefore verie conscionable confesse and acknowledge that Iehouah alone is the author and man but the instrument of all those admirable actions whatsoeuer which he by their hands doth so powerfully accomplish Touching therefore your vaine surmize of Peter his principall power in the actuall deliuerie of Ananias to death the Euangelist Luke a little after doth flatly auouch that Peter was onely the hand whereby the Lord himselfe with his scepter or two edged sworde did wound Ananias his soule vnto death Yea and it is verie apparant by the storie it selfe that Peter he had onely a Ministeriall power in that action he being but a Minister and no Master of that selfesame worde of the Lord which is vndoubtedly a sauour of death vnto death in them that perish Howbeit because that selfe same death of the soule cannot possiblie be discerned by our corporall eies the Lord therefore he sawe it exceedingly good euen by the Ministerie of Peter therein to giue an extraordinarie visible token thereof on Ananias his bodie To the end that so many as then beheld or should from thencefoorth but heare of the same might tremble at the maiesticall power of the word and humble themselues to the auctoritie of God Who hauing plainely foretold by the mouth of his prophet that he would smite the earth with the rodde of his mouth and with the breath of his lippes destroy the vngodly did euen then by the Ministerie of Peter exhibite vnto vs an experimented triall thereof So then howsoeuer Peter himselfe he being the speciall instrument of Iehouah in that most admirable matter might by vertue of the principall agent it selfe attaine to the admirable acting of that which highly surmounted the whole facultie or power of his owne proper person euen as we also may see that a naturall heate by a power in the soule begetteth flesh yet had Peter as hath that naturall heate
perpetuall continuace of the miraculous faith or grant now at length that the same was long since determined Exorcistes I will neuer acknowledge the determination thereof before it be better and more directly prooued vnto me Orthodoxus Why man Christ hath put a finall end to the miraculous faith as I tolde you before and in ending the same he hath also establisht for euer the faith of hearing Yea and which more is the last miracle of all for confirmation of that faith to the worlde was the death and resurrection of Christ This his last miracle the Apostles they sawe and testifie vnto vs so that now there onely remaines a true faith in hearing and beleeuing their testimonie with a promised blessing of eternall saluation Besides all this of those onely true miracles which be purposely and truely put downe by the blessed Euangelists were and are euermore fully and finally sufficient to confirme a true sauing faith to the world then all other your supposed miracles since they are that way meerely superfluous but the first is true and therefore also the later Moreouer if the working of miracles had beene truelie esteemed and reputed necessarie indeed for any one Church succeeding the Apostles age then more especially necessarie for those new-sprong visible Churches wherein the Gospell ouerwhelmed with ignorance was to be newly reuiued through the extraordinarie preachings of some speciall persons raised vp by the Lord to that speciall busines as of Zuinglius Hus Oecolampadius Luther and Caluine But the working of miracles it was not in vse at all in anie one of those visible Churches wherein they conuersed and preached as the papists report and your selfe shall neuer be able to gainesay therefore the working of miracles it is not perpetually necessarie for any the visible Churches of God In like manner if the vse of miracles had for any supposed respect beene necessarilie required in any one age of the world since the daies of Christ and his owne disciples then more especiallie necessarie for the Churches next and immedidiately succeeding the Apostles themselues and thereupon also the Apostle Saint Paul he would vndoubtedly haue deliuered some Apostolicall canon or Councell at least concerning the perpetuitie and orderly obseruation of that the supposed necessarie vse But neither in his Epistle to Timothie or Titus where he purposely handleth all offices and matters any way concerning the ecclesiasticall discipline doth he make mention of one Canon or Councell concerning the vse of miracles therefore the vse of miracles is not now necessarilie required at all for the Churches of God Furthermore if the continuaâ—ce of miracles might possibly be prooued in any the protestant churches since the Apostles daies then that one maine argument of the papists against our religion for not beeing confirmed by miracles were merely superfluous for they do flatly affirme that not one among vs can work any miracles Besides that if the working of miracles be stil continued with the churches of Christ in these daies of the Gospel then one principall marke for discerning the Antichristian churches from the true churches of Christ would be mightely obscured yea euen vtterly extinguished for the Scriptures doe aduisedly and purposely put downe the admirable effecting of false signes and woonders as an essentiall and vndoubted true marke to discerne aright the one from the other Moreouer if the doctrine of Christ and his owne Apostles be now sufficiently able to make the man of God absolute perfect to euerie good worke without the working of miracles then the working of miracles for that purpose is meerely superfluous But the first is vndoubtedly true and therefore also the latter In like maner if the admirable effecting of miraculous actions be a spirituall gift successiuely continued in the true Church of Christ then it is verie probable the same gift woulde haue beene purposely imposed vpon the pastor and Doctour as an extraordinarie support to their ordinarie ministerie and so the said gift would haue beene carefully recorded among those other qualities and properties which purposely concerne their ordinarie elections But no such gift is either required or recorded in any Ecclesiasticall Canon that essentially concernes the ordinarie elections of pastors and doctours in these daies of the Gospell therefore no such spirituall gift is now successiuely continued in the true Churches of Christ. Furthermore if the working of miracles be such a spirituall gift as is necessarilie required in some one or a fewe for the further edification and comfort of the whole Church of Christ then the Apostle Paul he woulde vndoubtedly haue exhorted the Corinthians among other like spirituall gifts to haue laboured likewise for that But he maketh no mention of that gift at all and therefore that is no such spirituall gift as is now necessarilie required in any for the further edification and comfort of the whole Church of Christ. Againe the miraculous expelling of spirits and diuels was but a temporarie and personall priuiledge and is purposely raunged among those selfesame personall priuiledges which by the foreseeing wisedome of God were long since determined and therefore it is a follie of follies for any to imagine that the miraculous expelling of spirits and diuels should not in like maner be determined long since as well as the rest Brieflie the vniforme consent of all Christian Churches and the approoued iudgement of soundest Diuines doe generallie accord and conclude that the working of miracles is ceased long since By al the premisses I hope you may see it apparantly prooued that the working of miracles was ceased long since and therefore I doubt not at all but that the verie force of your owne enlightned conscience will compell you foorthwith to subscribe to the determination thereof Exorcistes Let me heare the iudgement of your sound Diuines concerning this matter Orthodoxus With verie good will And because the night is farre spent I will affoord you the testimonie of some fower or fiue in stead of the rest 1 First therefore Augustine telleth you thus Vnlesse you see signes and woonders you will not beleeue Heerein saith he the Lord endeuoureth to lift vp the mindes of the faithfull so farre beyond the visible view of all mutable things as hee would not haue them so much as once to enquire after the externall contemplation of any true miracles notwithstanding they should be wrought by the Lord himselfe 2 In another place he saith thus These miraculous actions they are not permitted to any in these daies of the Gospel least the mind should be alwaies enquiring after visible things and for feare that men should grow cold by the continued custome of those selfesame admirable matters whose onely nouelties at the first did set them on fire 3 Chrysostome he saith thus There be some in our daies that aske why signes and woonders are not now also effected by Christians
set out the Diuell who poysoned our grandmother Euah 114 The iudgement of Tremellius and others concerning this point 115 The common receiued opinion herein consented vnto and why ibid. The true interpretation of the word Nachash 116 The Diuell did not essentially enter into the serpents body ibid. Whether the Angell essentially spake in Baalams Asse and how that scripture is to be vnderstood 117 Whether the Angell opened the Asses mouth efficiently or but ministerially 118 Whether the Angell for such a ministeriall opening of the Asses mouth did essentially enter into the Asses bodie 119 Whether Samuels true naturall bodie was essentially assumed by Satan 120 Whether the Diuell appeared to Saul in Samuels likenes 123 Sundrie impossiblities and absurdities concerning such a supposed likenes pag. ibid. The opinion of sundrie writers touching this point ibid. The Witch a cunning ventriloquist coosened Saul 126 The distinction of essentialitér and effectiué is no new but a renued distinction and ordinarie with Schoolemen and Fathers 127 The testimonie of writers touching that point 128 It is absurd to vnderstand literally the things that are spoken of Satan 129 The fifth Dialogue pag. 131. WHether Diuels can essentially transforme themselues into any true naturall bodie 131 This essential transformation of Diuels is opposite to true philosophy 132 Diuels are not essentially transformed into Angels of light 134 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it importeth ibid. The place of 2. Cor. 11. 14. is truely expounded 134. 135 The conference of that one with other places of scripture 136 The family of loue is fitly confuted ibid. Transubstantiation very shrewdly cut in the neck 137 Antiquity is no priuiledge for errours whatsoeuer ibid. Whether the Sorcerers rods were essentially transformed into true naturall serpents 138 Whether the Sorcerers rods were true Serpents in deed or serpents onely in an outward appearance ibid. The Serpents rods were no true naturall rods in any orderly course of nature 139. Neither Sorcerer nor Diuel could euer work a true miracle 140 Diuels neuer had any supernaturall power or skill 141 Why the Sorcerers rods were called Serpents not being in deede true naturall Serpents 142 Satan may procure an outward appearance of things three manner of waies 143 Spirits and Diuels they haue a deeper insight into meere naturall causes then men haue by much 144 The Diuel in transforming the Sorcerers rods was vndoubtedly assisted with a twofold power 145 What is ment by the power of nature ibid. What is to be vnderstood by the power of obedience 146 The Sorcerers rods they were trasformed into Serpents not existingly but appearingly 147 Whether Nabuchadnez-zer was essentially transformed into a naturall oxe 148 There was in Nebuchadnez-zer no transmutation of substance but onely an alteration of qualities 149 Fury disordering mens nature doth make them beastly affected 152 Men by tradition haue receiued hand ouer head an error concerning the essentiall transformation of Diuels 153 God hath naturally engraffed in man such a peculiar propriety touching his naturall being as can at no hand be essentially transformed into any other forme 153 154 Mans members may not possibly be transformed into the proportion or lineaments of a beast 155 If there are essentiall transformations of Diuels then Christs argument Ioh. 20. 27. cannot be currant ibid. That there are no essentiall transformations in any sensible appearance 156 Lycanthropus and what the same importeth 159 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a mere naturall disease and how ibid. Lycanthropy and melancholy proceed from one and the same cause 160 The signes and effects of a true Lycanthropy 161 The Anâ—yran Councell against the opinion of essentiall transformations ibid. Councels Fathers and the popes owne Canons condemning the same page 162 The sixt Dialogue pag. 165 ACtuall possession what it is and the causes thereof 166 The actuall possession of Diuels is twofold ibid. The actuall possession of Diuels was onely in Christ and the Apostles daies 168 The perpetuitie of actuall possession was neuer purposed by God ibid. Whether the commission giuen by Christ to his Apostles for the dispossessing of Diuels be a perpetuall commission 169 Reasons against the perpetuitie of actuall possessions ibid. The extraordinarie power for the expelling of Diuels was onely peculiar to Christ and his owne Apostles and why 170 The opinion of anâ—ient fathers for the supposed perpetuitie of actuall possessions considerately examined 171 Extraordinary gifts and graces did determine with the officers themselues on whom they were peculiarly bestowed 172 The continuance of actuall possession auouched in some 173 Whether the actuall possession of Diuels be an ordinarie disease 174 The termes of ordinarie and continually working what they import 176 The instance from the Sunne with the Antipodes verie fitly retorted 177 The actuall possession of Diuels is an extraordinarie and supernaturall matter surmounting the orderly course of nature 178 The perpetuitie of actuall possession long since determined by Christ. 179 The two maine ends of actuall possession are ceased long since ibid. That maine ende which tended to the manifestation of Christ his Deitie is fully determined Ioh. 12 31. 179 Christ his power matter to worke vpon still though the actuall possession be ceased long since 180 The text in Ioh. 12. 31. is cleered by conferring the same with other places of Scripture 181 Scriptures vnfolding that extraordinarie power of Christ for the dispossessing of Diuels before his suffring in the flesh 182 The difference betweene Christ and the Leuitical priesthood verie plainely expressed 183 Scriptures respecting this speciall power of Christ after his suffring 184 Tho words Tsamath and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verie plainely expounded 185 The text of Iohn 12. 31. paraphrasticallie analyzed 187 The Fathers opinion concerning the ceasing of actuall possession 189 The Diuell was subdued in the Fathers before the comming of Christ 190 Though actuall possession be ceased the faithfull are not freed quite from the Diuell his sundrie tentations ibid. The reason why Satans destruction is so confidently applied to the actuall determination of his essentiall possessions 195 This our exposition of Iohn 12. 31. ouerthrowes not but confirmes the ordinarie receiued exposition ibid. Something besides the weakening of Satans dominion was actually accomplisht by the verie act of Christ his death 196 Christ restraines the actuall determination of actuall possession to the verie act of his death ibid. The dispossessions after Christes death were to confirme the Gospel 197 The seuenth Dialogue pag. 199. WHether common experience may concludently prooue the supposed continuance of actuall possession 199 The actions in the yoong man at Nottingham were in experience no admirable matters if we consider the actions well 200 Many naturall experiments as admirable as those in all appeerance 202 Many maruels in nature ouershadowed as yet with natures maiestie ibid. Verie strange and admirable woonders apparant in nature 203 More strange and admirable matters are reported by Augustine 205 As admirable matters may and do proceed from naturall