their censure Exorcistes Not before I haue heard their verdict Orthodoxus Well then Augustine you see hee is the foreman of the Iurie let him therefore if you please deliuer vp the verdict for himselfe and the rest Exorcistes That liketh me maruelous well Orthodoxus This then is that which he saith for him selfe and his fellowes concerning these matters Away with those fained miracles of lying men or rather those woonders wrought by enchaunting diuels Exorcistes This I am sure is a partiall verdict suggested before by some sinister meanes and therefore I will either sue foorth an attaint against the whole iury or remoue the iudgement by a writ of errour Orthodoxus Oh I pray you be patient and let the verdict passe currantly without your coutroulement Exorcistes What reason haue you to perswade me to that Orthodoxus Tertullian doth yeeld you the reason thereof Because Christ saith Tertullian hath vndoubtedly taught vs that the faith of signes and woonders which are easily effected by false Christs and hypocrites is very rash and vncerteine Exorcistes This reason concernes onely the good of the soule Physiologus We hope man you haue that in far greater regard then either the credit of your person or the welfare of your worldly estate Exorcistes Though that be certeinely so yet the other also it must be respected Physiologus Very true Howbeit because you are carried to much a way with carnal respects let Hippocrates his reason suffice for that course who saith thus Those persons which boast that they can cure or remooue the infections of maladies by sacrifices coniurations inuocations enchantments such other like magical meanes they are but beggerly and needy companions wanting promotion or mainteinance And for this onely respect they refer their speech to the diuel because they would be thought to know somewhat more then the vulgar sort Loe this is Hipocrates reason Exorcistes I way not his reason a rush Physiologus Neuer say so for shame least you make men imagine that you neither respect your credit nor conscience Exorcistes Men may imagine what pleaseth themselues howbeit the Lord alone he knoweth the hart Lycanthropus Good Exorcistes be not too singular Exorcistes Why man I may doe nothing against the truth but for the truth Pneumatomachus Wel wel be not wedded too much to your wil neither doe make I beseech you an idle of your owne wit Exorcistes I hope sir I am nether wilfull nor foolishly wise whatsoeuer your selfe or some others imagine Physiologus Then would you not be so wise as you are in your owne conceit but rather yeeld and submit to a more dexteritie Exorcistes Alasse sir I haue not hetherto heard any such sound dexteritie to submit me vnto Orthodoxus Well well Exorcistes there is something that sticks in your stomacke which makes you so loath to relent it is not I hope a vaineglorious conceit of your selfe Whatsoeuer it be we will hope the best Let vs therefore giue ouer for the present and goe take our naturall sleepe It may be when you haue taken counsell at your pillow you will change your opinion If therefore it seemeth good to your selfe I will spend with you againe one hower more in the morning before you depart and giue you the best directions I can In the meane time I wish you good rest and betake you all bodie and soule to the gratious protection and prouidence of the Almightie Physiologus Come then let vs arise and depart The end of the tenth Dialogue The eleuenth Dialogue THE ARGVMENT A summarie Recapitulation of all the premisses concludently repeating and proouing the precedent purpose with a patheticall perswasion to subscribe to the truth thereof The speakers names PHILOLOGVS LYCANTHROPVS PNEVMATOMACHVS PHYSIOLOGVS ORTHODOXVS EXORCISTES Orthodoxus GOod morow to you all my deere brethren what newes I beseech you from Exorcistes this morning Lycanthropus Surely sir so farre as we can perceiue his Euen-song and Morne-song they are one and the same Neuertheles we haue by our vrgent and often entreaties preuailed so much with the man as that he is nowe exceedingly willing to accept of your Christian offer concerning one halfe howers conference before our departure and is heere come for that purpose Orthodoxus The Lords name be blessed for this your good newes For surely so long as he will not obstinately refuse to conferre there may be great hope of his happie conuersion Come on therefore Exorcistes what say you to our matters this morning A verdict or no verdict Exorcistes No verdict at all for any thing hitherto heard Orthodoxus Oh then I perceiue you haue either careleslie ouerslipped or not carefully obserued those things which you heard and therefore it shall not be amisse verie succinctly to recapitulate the whole course of our conference That by this meanes the matters themselues being fitly reduced to your remembrance afresh you may either be constrained to consent to the truth or be otherwise destitute of all excuse by hauing one and the selfesame truth now the second time testified to you For in the mouth of two or three witnesses the truth of these matters they must be so iudicially and so firmely established as all the sworne aduersaries thereof may Iudasly be ashamed and finally confounded Exorcistes Well sir goe an end in your purpose Orthodoxus With verie good will Wherein you must call to remembrance how that vpon the verie first entrance into these our Dialogicall discourses we tooke a due consideration of the essentiall being of spirits and diuels and then next of their vndoubted dominion or power That there are essentiall spirits and diuels we prooued directly from their essentiall creations and effectuall operations answering withall those beastly anthropomorphites and swinish Saduces who in these our daies doe impudently denie that there is either Angell or diuell And this in effect was the summe of our first conference Exorcistes It was so I confesse Orthodoxus The next concerning the vndoubted dominion or power of the diuell it was likewise apparantly prooued that spirits and diuels they haue no such possession in men as the world doth fondly imagine Both because the worde possession is no where in any such sense to be found throughout the whole Bible for that also if the same were so to be found yet must it be taken metaphorically for so onely the Scriptures doe demonstrate their nature operation and power vnto vs. Admitting you therefore the worde possession in a metaphoricall meaning wee confessed that selfesame dominion or power of spirits and diuels to be two-fold Namely either a power of possession or a power of obsession By their power of possession we vnderstood that their authenticall authoritie iurisdiction or interest which they vsurpingly by the operatiue permission of God doe exercise ouer some speciall men in afflicting tormenting and vexing their persons And this their saide power of possession it must needes be we told you either reall or actuall By the reall
let those precise ones beware least in this ouer nice a conceit they do fall before they beware into the Luciferian heresie and be your selfe perswaded of this that notwithstanding these their owle-like hooings and scrikings in corners you shall finde me verie readie to ioyne with you in this point against them all Let them make publike triall thereof whensoeuer they please Exorcistes Alas sir by such my submission I should vtterly depriue my selfe and my familie from all maner of maintenance For not onely I am made destitute alreadie of my former place but which more is I being by this my humble submission discouered and discredited with the Church of God what hope of future preferment Orthodoxus Howsoeuer your late practises haue iustly depriued you from all present supplies for your maintenance Let neither the feare of such want nor the needlesse distrust of any discredit in respect of your humble submission be any meanes to withhold you from the dutifull discharge of a Christian conscience No no be you rather assured of this that your obstinate holding out with a setled pertinacie in this your peeuish opinion it will more discredit you with the true Church of Christ then your humble submission would do by a thousand degrees Neither let any falslie supposed feare of future wants withhold you herein both because true repentance depriues not a man from the fauour of God or his fatherly prouidence but bindeth them so much the more firmely vnto him and for that also this your refusall to yeeld in an onely feare of some falslie supposed wants it would but confirme that hard conceit which many haue had against you of late Who doe generally giue it foorth that howsoeuer you cannot but perceiue your fault concerning these matters you will neuer be brought to acknowledge the same Because in standing thus stoutly as you do to your tackling you do get better maintenance by your imprisonment then you could otherwaies gaine by your enlargement And therefore if it were for none other cause else but to take away occasion from such as seeke for occasion to depraue the holie profession doe you foorthwith submit your selfe to the truth Exorcistes Sir although notwithstanding those the former respects I should willingly submit my selfe to authoritie yet then this vile inconuenience woulde folow thereof namely by that meanes I should be reputed to be in some practise at least with the yoongman at Mahgnitton with Katherine Wright with the boy of Burton and with many other besides Orthodoxus Surely I cannot perceiue how your standing out shoulde possiblie free you from that suspicion with men if once they but reade Master Harsnets booke concerning your authenticall conuention and publike conuiction and those also exactly performed in an orderly course and a iudiciall proceeding if the things he reporteth be reputed for truthes The which also we must be perswaded they are vnles haply we do fondly imagine that the Commissioners themselues the Register also being a sworne publike Notarie the yoongman at Mahgnitton the seuerall deponents being orderly deposed and secretly examined apart yea and you your owne selfe vpon your corporall oath were all iointly and by one vniforme consent confederate togither to finde your selfe giltie concerning the causes and circumstances so iudicially propounded and prosecuted And therefore vnlesse you be throughly able to discredit that course as a matter but forged false and erronious your standing out as you do in the premisses it will rather aggrauate then lessen your fault and apparantly demonstrate a badde disposition both purposely perpetrating and peeuishly persisting in euill Exorcistes Your selfe then it should seeme is fully perswaded that I and the boie by a precompacted confederacie haue purposely deluded and coosened the world Orthodoxus How some others esteeme of it I know not for my owne part I assure you I am verie farre from such a suspicion Yea and this also I dare say for so many besides as haue beene acquainted with your former sinceritie and vpright cariage they are euerie of them free from such a perswasion This onely is that which we entertaine and verie confidently hold for a truth Namely that the gracelesse boy did gracelesly counterfeite and knauishly beare the world in hand he was really possessed of Satan when there was no such matter at all But concerning your owne selfe we do vndoubtedly thinke that you being fully perswaded of the perpetuitie of reall possessions as also most strongly deluded with an erronious opinion of your owne abilitie for the powerfull dispossessing of diuels by prayer and fasting did thereupon simply vndertake that trifling worke This then is our opinion concerning your selfe in the action namely that the same was simply your errour in iudgement but no purposed errour in your practize at all This is that we would haue you reuoke and this is that wherin we would haue you submit your selfe to authoritie And why should you not willingly yeeld to the same Thinke you it impossible for your selfe to be deluded by the diuell or to be deceiued at all by a cogging companion Was not the reuerend father Maister Foxe and many others besides as grosly beguiled by such counterfeit crankes as euer was you with this your faisely possessed patient And therefore yeeld your submission for shame Exorcistes Nay sir the yoongman I dare assure you he did not counterfeite the matter but was actually possessed at least Else you may likewise affirme that his owne sister Mary Cooper did but counterfeite For she also euen in the selfesame manner was fearefully tormented by fits Very certeine it is that she did not counterfeite at all but was vndoubtedly possest by the diuel Orthodoxus She was vndoubtedly euen so possessed as her brother before her was repossessed which thing also you prognosticated accordingly as it came to passe howbeit neither of both their fits were true fits indeed but meere counterfeit fictions For first if Marie Cooper was truely possessed by whose prayer and fasting was she dispossessed I pray you There was none other meanes vsed to coniure out the diuell from her but the onely bare newes of your owne and her brothers conuention before authoritie It should seeme she was simply possessed either with some cowardly diuell that could not or with some curteous diuell that would not aduenture the triall and therefore in a peaceable manner they did voluntarily forgoe the habitation which they possessed in peace And as for the repossession which you so constantly foretold and auouched to be in the boy the same is no lesse absurd then his sisters possession expressed before For if there was in him such a repossession in deed then where was your reioynder for the casting of him out by prayer and fasting Either he was not repossessed at all and so your prognostication prooued false or else not your selfe by praier and fasting but Iudge Anderson rather by procuring a Processe de vilaica remouenda did driue out that daugerous diuell In
you the same by probable reasons Orthodoxus I proue it thus 1. The Angels they are either created or vncreated but not vncreated therefore created They cannot possiblie be vncreated substances for then they should also be infinite Howbeit Angels they are finite creatures for their actions are finite yea and then also their power it is finite But if they be of a finite power then also of a circumscriptible essence Moreouer it shall plainely appeere anon in place conuenient that Angels are finite creatures and definitiuely also in some certeine place which thing can not possible accord to any vncreated essence at all And therefore Angels they are not vncreated substances 2 Secondly I prooue it thus If Angels be vncreated then are they eternall but not eternall therefore not vncreated That they are not eternall it is verie apparant For then should they be such as haue neither beginning nor end of their essence as also their essence or nature it selfe should then be such as hath nothing in it either first or last But this agreeth onely to God himselfe and not to any creature in heauen or in earth And therefore if there be Angels then were they created and if created then created no doubt within the sixe daies as was shewed before And thus much for the proofe of this point by probable reasons Pneumatomachus Well Let vs heare next the testimonie of fathers concerning this Question Orthodoxus Withall my hart Wherein also for breuities sake I will onely but rehearse their names and referre you to the consideration of their seuerall treatises The authors be these Methodius Epiphanius Athanasius Augustine Eucherius Theodoretus and Damascenus All these doe verie confidenly auouch vpon speciall occasions and against the Manicheis the Priscillianists and other such heretikes that the Angels whatsoeuer were the vndoubted workmanship of God howsoeuer their creation is not apparantly layd forth in the sacred Scriptures Yea The Councels of Laterane and Bracha both do ioyntly determine that the Angels are created of God and are not eternall in so much as if any shall hold the contrarie they conclude him accursed of God Thus then you see it apparantly euident by Scripture by reasons and the testimonies also of sundrie fathers that Angels and spirits being finite creatures of God were vndoubtedly created within the sixe daies Pneumatomachus But in what day of those sixe were they created Orthodoxus Touching the verie day it selfe there is some difference in iudgement among the Diuines some hold they were created the first day and some the second But whether of both is not certainely concluded although it may probably be gathered they were in verie deed created the secondday thus That they were created before the third day may plainely be proued by the words of the Lord vnto Iob saying Where wert thou when I layd the foundations of the earth Declare if thou hast vnderstanding Who hath layd the measures thereof if thou knowest Or who hath stretched the line ouer it Where upon are the foundations thereof set Or who laide the corner stone thereof When the starres of the morning praised me and all the sonnes of God reioyced The Lord in that place by the sonnes of God vnderstandeth the Angels and spirits affirming moreouer that euen they also did celebrate his name with praise so soone as he had layd the earthes foundation Now the earth Moses saith was made the third day and therefore if the Angels on that day sang prayses to God it followeth necessarily they were then created before for how should they sing prayses before their creation But it is vnlikely they were the first day created because nothing on that day was created saith Moses but the confused Chaos from whence the rest of the creatures were orderly formed and that primarie light which separated the night from the day If followeth therefore that they were all created the second day together with that celestiall firmament vnder whose name is also contayned that supreme heauen which is called the third heauen paradice or the heauen of the blessed And this thing also is yet more plainely expressed by the words of our Sauiour Christ who saith that the kingdome of heauen was prepared for the elect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the worlds foundation that is after the Lord vpon the very first day had created the Chaos aforesaid then by and by from out of that Chaos was brought the firmament as Moses affirmeth which the Lord God prepared for all the elect By all this it is euident that Angels and Spirits they are essential creatures of God created also within the six daies and so by consequence your vnanswerable argument is answered you see to the full Pneumatomachus I acknowledge no lesse But sir hauing layd downe the mayne grounds of my errour and answered directly my arguments it remaineth by promise that now likewise you produce your owne reasons to prooue plainely vnto me both spirits and Diuels Orthodoxus Verie true And therefore hauing first remooued the olde rubbish which ouerturned the rule of your reason it commeth now verie fitly in place to shew further vnto you that the Angels of God whether good or euill are truely essentiall and substantiall spirits as may plainely appeere by these following reasons first from their sundry names attributed vnto them thus 1 Names they are the signes and notions of things Which names when they signifie any thing properly subsisting of it selfe then that thing also it selfe is a substance no doubt But the Angels they are set forth by sundry names which do signifie substances For first they be called Angels that is to say messengers but a messenger or a minister appointed cannot but be a subsistance Also they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is intellectuall powers but that which hath vnderstanding and knowledge is vndoubtedly a substance Briefly they be called Satan that is an aduersarie also Diuels that is accusors also strong armed men also the God of this world the princes and powers of the ayre the gouernours of this world murderers roring lions the dragon the old serpent so forth All which seueral names do vndoubtedly signifie a thing subsisting wherein is a power from whence proceedeth an action and therefore there are essentiall spirits and Diuels 2 Againe if spirits and Diuels were onely but the secret motions and affections of men then vndoubtedly so many famous actions as the Scriptures record and the same also externally to the outward senses could in no wise accord vnto them but the consequent is false for the Scriptures apparantly and without any trope doe celebrate their office and record their sundrie actions namely that they stand before God serue him execute his precepts and iudgements that they doe daily assault tempt torment circumuent and seeke to deuoure vs and so foorth But how should these or any one of these
intitle the diuel by the name of a serpent because by his effectuall creeping into the interiour senses as also by infecting mens minds with venemous perswasions he doth very liuely represent the nature disposition and qualities of the venemous serpent Thirdly the serpent that tempted Euah in paradice is there said to be more subtile then euerie beaste of the field the which if Philosophers writings be true cannot be truely auouched of the naturall serpent For there are many other creatures more subtile then she therefore it must needs be ment of the spirituall serpent Fourthly Moses doth therefore purposely attribute speech to the serpent which tempted Euah to the end we knowing by experience that speach cannot properly accord with a naturall serpent might the rather be induced to beleeue that the same must metaphorically be vnderstood of the spirituall serpent Fiftly the punishment inflicted by God hath no conueniencie at all with the naturall but with that infernall figured serpent the diuell For neither can the going vpon her belly nor the eating of dust be any punishment at all to the naturall serpent because before the tentation both those properties were peculiarly alotted vnto her she taking her name from her creeping condition Neither yet may we imagine that the said serpent being of some better forme before the tentation was then by the iust iudgement of God transformed into a viler proportion property or shape she being in the historie of the creation accompted among the creeping creatures Lastly Moses he makes no mention at all of the serpents comming to Euah about that busines nor of her departure after the action nor of any one speciall propertie whereby she might be essentially discerned to be in deed a true naturall serpent no nor of any manner amaze or sodaine feare in Euah at her sodaine approch extraordinarie speach whereas yet Moses him selfe was afterwards horribly afraied at the onely sight of a serpent So then by all the premises it is very apparant that it was the diuell him selfe and no naturall serpent who set vpon Euah in that tentation he being onely metaphorically set forth by the name of a serpent and therefore had no need in that action essentially to assume to him selfe the body of a naturall serpent for the better accomplishment of the entended businesse Exorcistes Sir if by the onely name of a serpent you will needes metaphorically vnderstand the diuell how then should some of the words in that storie accord with the nature of satan As where it is said that the serpent was more subtile and was cursed aboue all the beasts in the fielde and that she should goe vpon her bellie and eate the dust of the earth all the daies of her life Can any of these things be properly applied to the diuell Was the diuell before this of an Angelicall nature and must he be marshalled now with the brute beasts of the field Hath satan a belly to goe vpon now being but lately an incorporall creature Feedeth the diuell now vpon the dust of the earth like a creature that liues by naturall nourishment or hath he the daies of his life determined now being not long since an immortall substance These speeches you see they cannot be properly applied to the diuell and therefore absurd to say it was satan metaphorically let forth by the serpent who set vpon Euah alone in that tentation Orthodoxus You gallop away with the matter as if you were certainely sure to get the goale but take heed to your footings for feare of a fall And seeing you vrge me so strictly with the literall sense do here tell me I pray you whether all things set downe in that historie can in any literall sense be possibly applied to a naturall serpent If not why them should it seeme strange vnto any that the most pointes in that action be allegorically expounded Howbeit to be silent my selfe you shall heare what Augustine and some others doe say concerning these matters When any thing saith he is found in the Scriptures which cannot without an absurditie be possibly interpreted literally that thing without doubt is spoken figuratiuely and must receiue some other signification then the bare letter doth seeme to import For saith Gregorie when the order of the historie becommeth defectiue of it selfe in the literall sense then some misticall sense as it were with wide open dores doth offer it selfe yea and that misticall sense must be receiued in steede of the literall sense it selfe And therefore saith Peter Martyr that malediction or curse which the Lord did cast on the serpent must be allegorically vndestood of the diuell and those things which seeme properly to accord to the serpent in deed must metaphoricallie be transferred to satan vnderstood in the serpent And according to this infallible rule Augustine him selfe he putteth a plaine difference between the Lords speach to Adam and Euah and that which he gaue to the serpent affirming the first to be literall and the other allegoricall because else saith he it should seeme absurde to offer a vocall speech vnto a bruite beast without vnderstanding And accordingly he giues an allegoricall sense concerning that action saying Onely that temporarie punishment of Satan is here set downe which ought to be a watchword and terrour vnto vs and not that eternall vengeance which is reserued for him in Hell against the generall iudgement And therefore where it is saide Thou art cursed aboue all the beasts in the field there the verie bruite beasts to the horrible confusion of satan are preferred before him not in absolute power but in an especiall regard of that happy continuance and timely conseruation of their originall nature For the beasts of the field they doe not forgoe any heauenly happines which they neuer yet had but they continue foorth their course in that selfesame primary estate which they tooke at the first Againe whereas it is said vpon thy belly shalt thou goe the meaning is that Satan should creepingly preuaile against such as are carried headlong with carnall affections which is meant by the belly Againe where it is said thou shalt eate the dust of the earth all the daies of thy life the meaning is that such onely as delight in earthly desires should become an appointed praie for the diuell while the world doth endure which is termed the daies of his life By this then you see that those things in the storie which are thought properly to appertaine to the serpent may yet in an allegoricall sense be fitly transferred to the diuell vnderstood by the serpent The rest of the matters are so pertinent to satan himselfe as without great violence done to the text they may at no hand be applied to the naturall serpent and therefore for any thing hetherto heard the diuell in giuing the onsette vpo Euah he had no need at all essentially to insinuate himselfe into
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
or by subtracting therefro doe mightily forestall the verie true naturall courses thereof As for example when ouer and besides the orderly parts of nature a man hath two heads two noses and fower hands or but one eie one arme one legge and such like All these with many other such vnnaturall accidents are things directly besides nature whereof sundrie approoued writers especially Hierom himselfe and Nicephorus also haue written at large in their seuerall discourses Now sir you may not and which more is you dare not without blushing affirme that any of your matters at Mahgnitton were indeed and in truth any such monstrous or vnnatural occurrents and therefore from thence you cannot possibly conclude any actuall possession at all Or if notwithstanding you will impudently affirme that those your said matters were vndoubtedly some of them such monstrous occurrents and thereupon inferre an actuall possession it must necessarily follow that either the yoong-man at Mahgnitton was not possessed at all or else that onely the monstrous persons are actually possessed which were a verie absurd and monstrous opinion 3. Briefly the things directly aboue nature are al those matters actions whatsoeuer which beyond their owne natural force and rather in then by the verie things themselues are estsoones effected although yet not by any order and facultie of nature but by an extraordinarie and supernaturall power of God As to make yron swim fire to freese water to burne the dead to returne to life and such like Now sir if you dare flatly affirme that your maters at Mahgnitton were things vndoubtedly of this selfesame kinde then must you not only verie necessarily auouch some supernaturall power in the diuell and yoong-man possessed for the admirable effecting of all those your supposed supernaturall actions but which more is you must verie confidently conclude that such an admirable dispossessing of the yoong-man possest at Mahgnitton was vndoubtedly the miracle of miracles Exorcistes Make of it a miracle a monster or what pleaseth your selfe possessed I am certaine he was Physiologus Possessed you are certaine he was and yet cannot certainly shew in what sort Howbeit hauing hitherto searched foorth soundly the verie nature of the things themselues and finding them in effect to be things neither naturall nor not naturall and so by consequence but meere delusions Let vs notwithstanding imagine them all for such as you say and therefore now here in like manner Lay downe some certaine rule of right iudgement to examine them by Lycanthropus I pray you doe so Physiologus Content The rule of right iudgement is some certaine direction leuell or square whereby is declared vnto vs both what is true and what is false and for which onely respect it is also verie fitly termed the rule of truth Moreouer this selfesame rule of truth is either naturall or supernaturall The naturall rule of truth is that naturall direction which nature herselfe doth truely declare and verie sufficiently affoorde vnto vs. And this selfesame natural rule of truth is also twofold namely either some naturall principles or vniuersall experience The naturall principles are some certeine generall notions or vniuersall directions verie naturally engrafted and knowen vnto men by nature it selfe and which also are so necessarilie so certeinly and so vnchangeablie true as whosoeuer shall dare to call them in doubt he may iustly be termed a mad-man or foole And these naturall principles also are either theoricall or practicall The theoricall principles are all such speculatiue demonstrations as doe certeinly direct and guide the iudgement in a true vnderstanding knowledge of things As for example twise two are fowre Againe there is one onely truth Againe the whole is greater then any part thereof Againe the cause is not after the effect Againe there is one onely naturall motion of a simple bodie and so foorth The practicall principles are such certeine and infallible grounds of truth as do certeinly direct and gouerne the manners of men As for example God is to be serued Men may not be hurt Honest things are to be done Falshood is to be fledde and so foorth Now then this naturall rule I meane these natural principles whether theoricall or practicall they can be no competent Iudges to examine and trie foorth the truth of those your supposed maruels wrought at Mahgnitton First because this selfesame rule being onely but naturall in what kinde soeuer cannot possiblie extend foorth it selfe to the full compasse and reach of those your admirable actions manie of them especially being so absurd as they are so supernaturall and euerie way so impossible in nature Secondly for that manie wise men in the world no lesse wise then your selfe yea and as sufficientlie qualified with those selfesame naturall principles whatsoeuer are of a farre different iudgement to yours and therefore by force of this rule you cannot possiblie put downe vnto vs any such infallible and certeine conclusions as may possiblie perswade an actuall possession And thus much brieflie for that first rule of truth which ariseth onely from meere naturall principles Lycanthropus Shew vs in like sort I beseech you that other infallible rule of truth which proceedeth from vniuersall experience Physiologus With verie good will And because this is that verie loadstone it selfe whereunto Exorcistes attendeth for his special directions in those supernaturall accidents I will therefore first vnfold the thing it selfe and then next discouer the sundrie degrees thereof Pneumatomachus A verie excellent order I praie you proceede Physiologus Content First then for the thing it selfe the same is called in the Hebrew toong Cheker that is a diligent scrutinie inuestigation inuention inquisition or searching out of a thing to the bottome It commeth of the Radicall worde Chakar which signifieth to make diligent inquirie for a thing to the bottome to make a profound inquisition to gage verie deepely into and to search downe to the first fountaine it selfe In the Greeke toong it is called Emporia that is an experience skil specialty or proofe In the Latinâ— toong experientia that is an experiment a due triall a patterne or president And in our English toong we commonly call it a common vse example or practise Now then all these the aforesaid Etymologies so fitly consorting in one as they doe liuely portend at a blush a â—erie admirable and most certeine demonstratiue rule so doe they teach vs withall that vniuersall experience is a perpetuall vse of things wherein al men of sound iudgement howsoeuer seuered by times and places do by due experiments prooue and knowe that they haue euermore receiued one and the selfesame thing after one and the selfesame maner And that therefore it is called a catholike or common experience As for example Fire is hot life is one thing and death is another wine and pepper haue an inflaming facultie snowe is white the heauens are mooued circulerly and so foorth Lycanthropus Let this suffice for the thing
it selfe and now shew vs in like sort the sundrie degrees thereof Physiologus The sundrie degrees of an vniuersal experience are those seueral proceedings wherein shee groweth from steppe to steppe to her full perfection And these selfesame degrees are fower namely aisthesis hystoria Epagoge emporia 1. Aisthesis is the first degree of vniuersall experience when as by sense I meane by seeing hearing smelling tasting handling there is something verie sensiblie perceiued And this falleth effectually foorth in all things either obiected to sense or propounded by example 2. Historia is the second degree of experience when as from the obiected sensible notions or propounded examples we do constitute an obseruation or rule For from one or a few examples wee may fitly gather a rule 3. Epagoge is the third degree of vniuersal experience when as by an orderlie induction we collect and bring in verie many examples and those also verie fitly according with the former constituted rule 4. Briefly Emporia is the last degree of vniuersal experiēce when as we doe certeinly finde by like perpetuall experiments that all the examples propounded vnto vs are after one and the selfesame maner and do fully consort themselues to the former determined rule Thus then you may plainly perceiue that sense obseruation induction and the like perpetuall experience do fully constitute a second infallible naturall rule for the orderly examining and trying foorth of truthes Howbeit neither may this selfesame naturall or experimentall rule in any sort be enforced to serue Exorcistes his turne Because it in no wise accordeth with his supposed actuall possession or with any the admirable actions arising from thence whether we respect the verie rule it selfe or the seuerall degrees thereof For first concerning the verie rule it selfe There were then and are now many wise and sensible persons besides your selues some of them seuered by time and place and many of them conuersing among you euen then and there where your supposed actuall possession was actually effected or practised Who do all of them flatly affirme that they for their owne parts neither then nor at any time since had any such experimented trials or approoued experiments of such an actuall possession as your selues haue published in print and therefore the experience which you flee vnto now for your refuge is no catholike or vniuersall experience Besides all this let the matters themselues be yet further examined and tried foorth fully by the seuerall degrees of the vniuersall experience propounded before and then tell me how this selfesame experimentall rule and the actions that are to be ruled thereby may possibly accord in one For first concerning sense how is it possible that any sensible experience as it were step by step should directly proceed from the sensitiue knowledge to the memory it selfe seeing all the obiects of sense arising especially from any your supposed supernaturall actions were none other thing else but deceiueable obiects and crafty conueiances and therefore could not possibly aford true naturall notions towards the timely effecting of a vniuersall experience And next for obseruation how is it possible that any infallible rule for the triall of truthes should bee sensibly and soundly collected from such insensible notions and vnsound examples Againe concerning induction where or from whence should we possibly collect any other examples which may or can possibly accord with this supposed example of yours for the further confirmation of the former infallible rule constituted as before vpon sensuall experiments and sound examples Moreouer where is that perpetuall consenting experience wherein all men of sound iudgement whatsoeuer haue truely found foorth by like perpetuall experiments from time to time that this one with all other the approoued examples of actuall possession doe mutually concurre after one and the felfesame manner and fully accord in euery point Now then sith the vniuersall experience wee speake of doth not so much as in outward appearance hold any agreement at all either with your pretended actuall possession or with any the supposed actions thereof you cannot in any proportion of reason either conscionably auouch or consequently conclude from thence any approoued experience to try foorth the truth of your matters Yea and this I say more that if the experience wee speake of heere and your actuall possession with the supposed actions there at Mahgnitton did so fully accord and so iustly iumpe together in all outward appearance as the one might not possibly be discerned from the other yet could you not gather from thence such a certeine rule of right iudgement as might for the purpose in hand be able to serue your turne to the full Because that your pretended actuall possession and the supposed actions arising from thence are many of them supernaturall absurd and impossible whereupon this experimentall or vniuersall experience being you may see when it is at the best but a meere naturall rule it cannot possibly compasse and square foorth vnto vs the certeine truth of those your supernaturall actions And therefore it is vtterly in vaine for your selfe to rest as you do vpon vniuersall experience for triall thereof Exorcistes Nay sir I rest not at all vpon any such an experience as proceedeth onely from meere naturall rules but vpon a spirituall experience rather arising directly from the confirmed canons and infallible rules of the word Physiologus Your manner of disputing is very like I perceiue to a maultmilne horse his manner of drawing For he being blindfolded before he be put in his geares knoweth none other but that he goeth directly forewards when notwithstanding he keepeth onely a circuler motion so surely your selfe beeing horribly hood-winked herein with the palpable maske of a mischeiuous selfe-conceite you do verely suppose that in this your giddie course of disputing you goe directly an end when you follow eftsoones the wild-goose chase one while fleeing from scripture to common experience and beeing soone weary of your part that way another while retiring from common experience to the scriptures againe as one that wotteth not well in what place to fasten his foote But go to man stick fast to the infallible rule of the scriptures and cleaue close to the confirmed canons thereof for howsoeuer these naturall rules laied foorth by my self may not possibly be made pliable to the very point of your purpose in hand the sacred scriptures they are those supernaturall rules whereunto by Orthodoxus his helpe your supposed supernaturall actions beeing soundly currant may well be made sutable and sorting in euery respect If therefore your said actions may possibly endure the hammering and triall of scripture I warrant you I they will all bee cannozed currant Exorcistes Yes sir our matters I assure you they are very well able to endure the fier and forge of the word yea and to be throughly ballanced with the holy waights of the sanctuary For the actuall possession we plead for not onely accordeth in euery condition
withstand the creator and Lord of nature Come on therefore Exorcistes let vs goe strictly to worke Either you wrought no woonder at all or you wrought a wonder at least in the yoongman at Mahgnitton If no woonder at all then did you grossely delude the world by making them to stand gazing and woondring so long at a matter of nothing On the other side if you wrought a woonder at least then was the same either a false or true woonder If onely a false woonder then you effected the same either as a false Christ to draw sillie soules into a falsely conceited holines concerning your person or as a minister of Antichrist to establish vnderhand some pretended deuise of your owne besides the authoritie of Christ. Howbeit if that which you wrought at Mahgnitton was in deed and in truth a true woonder such I meane as the Scriptures doe vnderstand by signes and woonders then surely whether the same was effected by meanes or without meanes it was an vndoubted true miracle And therefore you are now perforce constrained to confesse that either you did nothing at all but iuggle with men in that your pretended action or must flatly acknowledge that you wrought a true miracle Because the expelling of spirits and diuels whether with meanes or without meanes is no lesse admirable now then it was in the primitiue Church Exorcistes Nay sir the miraculous curing of feuers palsies leprosies and other diseases by Christ his Apostles in those daies gaue credit to the Gospell but if God by prayer and fasting should heale the falling sicknes or phrensie or should graunt raine drought victorie or such like requests were this a miracle Physiologus If I should but imagine the contrarie men might verie well thinke I were not well in my wittes for what hath prayer in it selfe for the orderly effecting of any such action without the extraordinary working power of the Lord which was euer reputed miraculous Howbeit a miracle you may neuer auouch it to be both because you disclaimed the same before and for that the working of miracles is ceased long since Exorcistes Howsoeuer you vrge the ceasing of miracles there is no determination thereof in the holy scripture Physiologus Why man the two maine causes of working miracles namely the testification of Christ his Deitie and the confirmation of the Gospell are long since determined by the sacred scriptures and therefore the working of miracles are thereby also determined The first it was vndoubtedly determined by Christ himselfe where he saith that the euill and adulterous generation require a signe Howbeit no signe shall be giuen them but 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 Christ there declareth vnto vs that his death and resurrection should be the last signe wherewith he would testifie to the world the truth of his Deitie The other I meane the confirmation of the Gospell it also was long since determined by the spirit of God in the sacred scriptures as may verie plainely appeare by conferring the sixeteene of Marke with the second to the Hebrewes For first in the sixeteene of Marke he speaketh of a power from the Lord for confirming the word with miracles following Putting downe in that place the confirmation of the Gospell in the present time saying thus The Lord Bebaiountos that is confirming the word as if the said confirmation had euen then beene in working Howbeit in the second to the hebrewes he speakes thereof as in the preter time telling vs plaine the Gospel was ebebaioothei that is confirmed vnto vs. Declaring thereby that the confirmation of the Gospel by miracles was then so fully accomplished and so finally determined as now to let slip the certeinty of that truth which they had heard before for want of a further confirmation thereof by miracles they could not possibly escape the iust recompence of such a preposterous negligence By the premisses then you may plainely perceiue that those two maine ends of miraculous actions being long since determined the working of miracles was euen then also determined And therefore although you had wrought a true miracle at Mahgnitton in deede yet had the same beene merely superfluous Exorcistes This I suppose is your argument The Gospel it was fully and finally confirmed before by miracles therefore the further confirmation thereof by miracles now is meerelie superfluous Physiologus It is euen the very same Exorcistes Then the sequel I suppose is vnsound For why may there not be as much neede of such a miraculous confirmation in these daies of atheisme as euer before Sure we are that the scripture the deity and al religion is by some among vs no lesse called in question now then it was in any the former ages as the ecclesiasticall courts can testifie and daily experience approoueth vnto vs. Physiologus This your irreligious insinuation concerning some supposed necessity of miracles now in these daies of the Gospel as it doth very blasphemously derogate from the absolute wisedome of God in not foreseeing as it ought the future necessity of miraculous actions in euery age so doth it dangerously vndermine the certeinety of that sauing faith which was onely confirmed vnto vs by former miracles For that faith could neuer be fully nor finally confirmed before if any future necessity of confirming the same afresh be eftsoones admitted euen as that princes broade seale may at no hand he accounted authentically currant which needeth eftsoones to be iterated or imprinted afresh Besides that this pestiferous insinuation of yours it doth open a wide gap to all manner of iuggling knaueries and crafty legerdemaines For if vpon euery such insinuation the working of miracles be once freely permitted then euery cogging companion vnder an holy pretence of miracles may foist into the church at his pleasure whatsoeuer best pleaseth his phantasie and so the certeine truth of our hoped saluation should neuer be certeine vnto vs. And therefore tel me plainely I pray you whether you hold the continuance of miracles in these daies of the Gospel Exorcistes Whether I hold or not hold the continuance thereof it makes no great matter because that article in this action is not to be controuersed at all Physiologus If not in this then in no one action whatsoeuer Howbeit because you are very loath I perceiue to acknowledge that truth which you must needes be enforced at length either openly to confesse or else vtterly to disclaime your admirable action wrought at Mahgnitton let me here what one apparant reason or end you are able to propound for the continuance of miracles in these daies of the Gospel Exorcistes Alas sir an vrgent necessity in these daies of atheisme requireth the same Physiologus Oh then I perceiue your iudgment concerning
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