happely he will not reste but there by be drawen to giue eare vnto the worde preached and so be brought to that faith the end whereof will be the saluation of his soule whereof if this worke of god be an occasion to any oh howe will such bless God for the same and ioye in this that the sounde there of came to his eare Thus we plainely see howe this worke of god sarueth to confirme the authority and truth of the holy scriptures I meane howe it som what helpeth to perswade vs incredulous men to beleue or more stedfastly to beleue that the are deuine and certainly true in that we see many thinges spoken of in them and very incredible to flesh and blud as well as others there mentioned fulfilled before our eyes and to be most true Seinge then no hurte but mnch good as we haue heard cometh by this worke why shoulde any be offended with vs for bearinge witnesse to this work and why doe any stand vp and sett them selues against this worke indeuoringe to annihilat the same Certainly in fo doing they are not only iniurious to man hindring him of the good fruite he might reape thereby but also aduersaries to god and his glory prophaninge and not hallowinge or sanctifiinge this his name Christ Iesus to such as he cured was wont to say be it vnto thee as thou beleuest thy faith hath made thee whole goe in peace thysinns are forgiuen thee synne no more least a worse thinge come vnto thee and to many see thou tell no man of this I haue donne vnto thee yea somtimes he straightly charged others that they should tell no man what was doune But to him out of whome he had cast out the dyuell he saide goeshewe what greate thinges the Lorde hath donne vnto thee and howe hee hath compassion on thee It is also to be obserued that we reade not the same or like speach to this vsed to any besides of all those that Iesus healed whereby it may seeme that the Lorde Iesus woulde not haue this worke in any case smothered and kept close no not for a time but rather set as a candle in a candlestick vpon the table that it may giue such light vnto men as we haue already seene and no maruaile considering the wordes followinge of our Sauiour goe slew saith he what great thinges the Lorde hath donne vnto thee Are there greate thinges to be looked vpon in this worke we speake of euen by the testimony of Christ himselfe whoe then and where is he if Somers the 7. in Lancashire and the rest were possessed and dispossessed that dare stand vp to darken and obscure the saide worke whereby the people of god be kept from behouldinge the greate thinges of the lord and so hindred from the greate good they might reape thereof and god from his glory If it be euident that vpon these persons this worke of god hath bene wrought who seeth not how contrary minded such are vnto Christ Of the 70 desciple whom Iesus sent forth by there preachinge miracles to prepare and make awaye for him selfe and his ministrie it is sayde that when they had accomplished this worke they returned againe with ioye sayinge Lorde euen the deuils are subdued to vs through thy name In this subiection of the spirits vnto them aboue all the greate workes and miracles they wrought they reioyced wherein how so euer they exceeded wherevpon Christ reproueth them sayinge In this reioyce not that the spirits are subdued vnto you but rather reioyce be cause your names are written in heauen yet marke that he doth it so as that he denyeth not but that they might reioyce there in but rather indede aloweth and commendeth the same so that we keepe a measure and make it not our cheife ioye the which shoulde be that our names are written in heauen wherof the other giueth no assurance for asmuch as it may fall into a reprobate And truely how can they which heare of the aforesayde worke of God but reioyce when they see the Lorde Iesus subduinge Satan vnto men when we see by praier and fastinge deuylls cast out of men whe we see God perfourming his promise the scripture before our eyes fulfilled and our christian brethren also delyuered from the torments of Satan If wee turne our eye eyther to God or man can wee chuse but reioyce and blesse God for such a worke greatly then are they to blame and farre from that affection they shoulde haue who are disquieted and offended here with and most faultie of all shall they be who when the worke shall be made manefest to there conciences as I trust by this treatise it is shall yet notwithstanding lift vp there hee le agaynst it Through the want both of a corrector and of the authour their be very many faultes in the printing among which these following be some 〈◊〉 with I desire the reader with patience to beare pag. 6 chaire open for chaiâ—e open p. 7. departed in for departed 8 〈…〉 for stâ—e caned p. 10 fleamthicke for fleâ—n c lhiere p 13. 〈…〉 for her p 1 2 pence read 3 Pence p 33 the diuers for diuers ib wherwith 〈…〉 p 22 derelinquisti for derellquistr ibi fortaken for forgotten p. â—5 〈…〉 p 49 learne for leave p 51. continancy for continuance he had in p 57 〈…〉 for with all possible p 60 who indued for who was induâ—â— p 91. the 〈◊〉 prayer for the fasting and prayer they vsed verse 1. Lohn 9. math 11. 24. math 28. 12. 2. Cor. 13. 8. â—s 4. 20. â—â— 2. 11. â—th 9. 33. 34 12. 22. 〈◊〉 11. 14. act 20 27. â—al 111. 2. ver 8. 15. 21. 31 v. 11. psal 143 5. ps 111. 4 ps 91 4 psal 105 â— math 12. 30. this sheweth that the deuill transformed himselfe and appeared vnto them like an angell of â—ight in like sort William Somers had asore throat after the departur of the spirit Luke 11. 26. by the manner of meeting the 2 time and wordes vttered to him the 2 time it should seme rather to be the deuill in the liknes of an old woman This Kath Wright is a yong woman dwelling at a place called Bridgway lane not far distant from Blackwel more who about 14 yeres past being possesed was by prayet deliuered but is since repossesed 〈◊〉 like in my owne hearingâ— did Kat. VVright â—eing possessed Math. 21 43. who because he was an aduersari was made a comâ—issioneâ— with him 2 other Pet. Clerk Maâ—or Mâ—es Leigh officiall say I counter feited Such effects ac haue bine down by these parties possessed cannot proceed from the nature or skile of man how spirits being with out man do vexe him Iob. 2. 7. It is impossible for Satan being without man to haue the whole rule and disposition of the body math 15. 2 2. mark 9. 22. verse 17. 18. 22. Against the filie shift of pretended counterfeiting 14 ther
authority ouer the diuels which they after exercise ouer them so that the papists onli haue not power ouer the diuels as they affirm wherof you shall heare hereafter Here we may behold the iust iudgmēt of god vpon them who because they will not receiue trust to the signes the lord hath giuen in his word which are the only certaine sufficient signes to signify sathan his possessing of men such as who soeuer trusteth vnto them will be directed by them cannot error be deceiued herein such as in whomsoeuer they are the same person is for certainty possessed and such also as without which we can not certainly knowe when sathan possesseth man therefore I say because they will not beleue and receiue these signes the Lord sendeth them strong delusions that they should beleue lying foolish ridiculous signs shewed forth or giuen by sathan in all deceiuablenes Thus haue I sufficiently prooued out of the word of god the possession of the parties wee intreate of and disproued what is or may be obiected against it Ther are besids some other reasons which may further confirme the same vnto vs As first in that they were deliuered vppon the prayers and fastes which were vsed for that purpose we may thereby bee the rather perswaded that they had euill spirits within them where we must remember that it was not thus once but sundry times not with one person alone but with diuers Now whence came it that such certaine and present deliuerance came to the aboue named partyes so afflicted as is aforesaide vpon the vsinge of this saide meanes Surely hence because they being sicke of this supernaturall disease I meane hauing vncleane spirits within them had the supernaturall meadycyne applyed vnto them whych God hymselfe for the cureynge theireof hath lefte and ordeayned which beynge soe it is noe marueyle though they were presentlye healed For what meadicyne is soe soueraigne as that which is of the Lords owne appoyntment had they bene sicke of any other disease and namely had they bene vexed by some outward operation of sathan as of necessity they must if they were not possest they had not vndoubtedly all of them bene so presentlie deliuered as they were For howsoeuer god hath appoynted vs to fast when we are in any affliction of body or mynd neither shall it be done in vaine yet he hath no where promised that the same shall prosper to the deliuering of vs from the said affliction as he hath in this case of possession in particular and by name This kind saith our sauiour goeth not out but by prayer and fasting therein secretly promising that praier and fasting being vsed euill spirits doe and shall goe out Againe how came it to passe that we in our prayers instantly calling vpon god that he woulde be pleased to cast sathan forth of them whoe lay so miserably vexed by the diuell before vs that their bodyes might not be receptacles for the vncleane spirits but temples for the holy ghost to dwell in that they were therevpon and euen then deliuered according to our requests and supplications so made if they were not possessed These thinges considered I se not how any can doubt or once call in question the possession of these 7. in Lancashire of Will Somers of Nottingham as also of those other two we haue spoken of by the way to wit Kath Wright and Tho Darling vnlesse he be either like vnto Thomas and with him say except I had sene these things that are here reported and had made tryall of them with my handes I will not beleeue them or be of this iudgment that men in these dayes cannot be possessed The former of these may remember for theire humblinge that by the sentence of our sauiour himselfe this is to be faithlesse as touching this worke of god I meane and that it is a blessed thinge to beleue that the truth we see not 2. that before God and men they shall be the more inexcusable because these thinges haue bene donne not beyond the seas but heere at home in our owne countrye that in diuers partes therof and some of them in the middest of the kingdome so that we neede not goe farr either in our owne person or by our letters to inquire into the truth of this matter neither haue they bene done in a corner and before some few only but openly in the sight of all those that for sundry wekes would come vnto thē which I dare be bould to say were for nomber in a manner innumerable wherof diuers were very learned and wise cheef men in the magistracy and ministery not easy to be abused and about 30. also haue vpō their oathes giuen testimony herevnto As touching those who therfore reiect that is said and whatsoeuer they heare conscerning this matter because they iudg that none eyther are or can be now possest as I cannot but wonder that an◠especially of the learned should be of this iudgment consideringe there is neither iot nor tytle in the scriptures for them but much against them nor yet in any writer ould or new that euer I red or heard of so I demaund of them how they dare affirme the same for it is in effect all one as yf they should say god can not now send diuells into men or god cannot in these dayes plague and correct men by sending sathan into them to vex them in their bodies which I thinck they would be loath to auouch for it is more then bouldnes to say of the almightye that he cannot doe this or that except it be such as is eyther contrary to his nature or his reuealed will which cannot be saide of this To say it is against his nature is most absurde and if we will haue it agaynst his will we must shewe where that part of his will is reuealed which is a thing imposible for asmuch as the contrary that men may now be possest appeareth by daily experience which cannot fall out contrary vnto the will of god and by the word of god in Deut 28. it is writtē If thou wilt not kepe saith Moses and doe all the words of this law that are written in this boke and feare this glorious and fearefull name the lord thy god then the Lord will make thy plagues wonderfull and the plagues of thy seede euen great plagues and of longe continuance and euery sicknes and euery plague which is not written in the boke of this lawe will the lord heap vpon thee vntil thou be destroied Seing thē god threatneth to bring vpon the disobedient and sinfull people wonderfull plagues of which kinde this is one and euery plague or curse he hath whither it be such as is written as is expresly set doune in the chapter following or not written vnder one of which kindes this curse to be possest with the deuill must needes be comprehended and that in these last dais there shall be
case and when such occasion is offered That is wheÌ„ any great worke of god is wrought in our eyes that some shall goe about to mocke at it and bring vp an euill name of it that then and in such a case we must not be silent and content our selues with this that we our selues conceiue well of the worke and profite by it but we must open our mouthes wide in the defence of it labouriÌ„g to our vttermost to stope the mouth of the gainsayer to wipe away the slaunder least others also receiue hurt thereby and that God may haue the glorie of his work of allmeÌ„ if it be possible And as all the beholders of such a work are vpoÌ„ all occasions to beare witnes therevnto to iustifie the same when it is denyed or slaundered as they are able as shall hereeafter further appeare so those specially vpon whom the worke hath bene wrought or haue bene principall witnesses theirof If then I desire to walke in the steeps of S. Peter yea of Christ Iesus himselfe and to practise that which the holy ghost in theire examples and practise in the like case with ours doth commend vnto vs how could I doe otherwise then make this Apologie And if I should haue abstayned from the publishing theirof I see not but that theirin I should haue failed in the performance of a necessarie dewtie and so sinned against god preferred my owne quiet before the glorie of god and good of his people Neither let any maÌ„ thinke that it would have suffised to haue done this inspeach for to speake all that might be said in a corner to some few would not availe seeing this vile slaunder and evill reporte of the workes of god my selfe whom god vsed theirin hath spread it selfe farr and neare even throughout the whole land to the obscuring and drakening yea annihilating of them if it were possible it was necessarie therfore that that which should be said for the convincing thereof and in iustificatiâ—n of these workes should goe as far wide which could not be without printinge This I say considered it were not sufficient for me or a sufficient discharge of my dutye to wysper that which followeth in the eare or speake of it in a corner but rather to speake of that in the light which I haue seene in darknes and what I haue heard in the eare and beheld in secret places to preach on the houses Moreover if it be so that the doctrine of possession and of dispossession and of the meanes thereof etc doe lye in a manner hid not knowne nor acknowledged almost by any Is it not high time it were reuealed and brought to light Is it not parte of the counsell of god to the reuelation of all which wee are debtors And when can any thinge be done more seasonably then now to treat both of the generall doctrine and particular workes we speake of what can come in better season then even now a treatise concerninge William Somers his possession when the eares of all men are opened to heare what can be saide as touching the said Somers how many are their not onlye of the common sorte but of those which are noble wise and learned which are verie desierous to be informed in the truth of this matter and could this possiblie haue bene done but by this course I haue taken And by whom should this latter be performed but by my selfe considering I onely haue bene a cheife witnes of the possession and dispossession of all these persons controverted and called by god therevnto I ran not to any of my selfe wherin and in callinge me to suffer for the same the Lord seemeth to me to haue singled me out though most vnworthy and more vnfite then many others to this speciall worke It stoode me then vpon to performe this service whervnto god hath called appoynted me otherwise I should haue my reward with the vnprofitable servant If either for feare or slouthfulnes I had fayled theirin Heerevnto I might add that I see many erring exceedinglye herein and greatlie mistakinge this matter both in the generall and particular and heereof I am most sure and able also to make that evident vnto them should I then haue done well to let them alone And for asmuch as many not onely of the irreligious but of such as professe the feare of god as in experience I haue obserued regard not these workes of god either receiuing the false report that is giveÌ„ out against them or not earnestly considering of them to the stirring vp of their owne hartes to prayse god for the same make their vse of them wherevpon it cometh that the best of these are vnable to de fend and cleare these workes from that evill name of counterfeitinge which is cast vpon them and stope the mouth of the aduersarie and that non of them contendeth according to his place for them the convincinge of the aduersarie that these I say may see their sinne be prouoked with others to heare and consider of that which followeth they must remember that all the workes of the Lord are great and ought to be sâ—ught out of all them that loue them and theirfore this that it is the propertie of a wise man to obserue the workes of God and therefore of fooâ—es to neglect or not regard them VVhen the prophet had throughout the 107. Psalme made mention of the manifould workes or the Lord and often moued men to confesse before the Lord his louing kindnes and his wonderfull works before the sonnes of men he concludeth thus who is wise that he may obserue these thinges In the 77. Psalme the prophet in the name of the Church saith I remembred the workes of the Lord I did also meditate in all thy workes and did deuise of thine actes And Dauid thus I meditate in all thy workes I doe meditate the workes of thine handes This is the end of the Lordes great workes He hath made his wonderfull workes to be had in remembrance VVhen the Lord then doth any great worke we must remember and obserue it yea meditate theirin that so we may the better behold the power the wisdome the Iustice and mercy of God and prayse and magnifie him for the same Thou Lord saith the prophet hast made me glad by thy works I will reioyce in the workes of thine hands O Lord how glorious are thy workes And againe declare his workes amonge the people singe vnto him sing prayse vnto him and talke of all his wonderfull workes And as thus we are to obserue meditate and remember the workes of God and prayse him for them and not onely so but to others also talkâ— of his workes declare or publish them to his people so it is the duetie of all the Lords people to iustifie and defend them when there shall be a slaunder raysed vpon them as partly is touched before VVhen Christ had cast
maye as in a glasse bebold the mallice rage cruelty vnsatiable desire of the diuell as a roaring lyon to deuoure and destroye maÌ„ in his restraint from hurting or not performing it notwithstanding his great and manifold offers that way we may se as the power of god ouer thes principalities and powers I meaine the diuils and the awe and subiection they are in vnto the Lord as well as the least or weakest of hys creatures so lhe greate mercye of god towards man remembring mercy euen 〈◊〉 And here this is worthy the obseruing that howsoeuer they which are possessed receiue no hurt at all by that which the spirit doth though it be neuer so much and neuer so fearfull to behold but are as well notwithstanding the same after their fits as before yet if any man doe but wrest or strayne their little finger which is as nothinge in respect of that is done by the spirit though for the present they complayne not thereof as being then without feeling yet after the fit they â—oe this was often seene in Somers Herevnto we may add for the 18. signe of possession extraordinary and supernaturall strength This is euident by the 5. of Marke where it is sayd of one possessed that no man could bynde him noe not with chaynes that being often bound withfetters and chaynes he plucked the chaynes asunder and brake the fetters in peeces neither could anye man â—ame hâ—m And by the 19. of the Actes where the man possessed ouer came and wounded 7. men After this manner it was with these wee speake of their strength was extraordinary and supernaturall insomuch as two or three strong men could scarcely hould one chyld of the age of 10. or 11. yeares but speciallye this was seene in Sommers who in sundry of his fits did shewe such strength as somtime 3. 4. or 5. sometimes 6. or 7. men though they had greate aduantage of hiÌ„ as bound to a chair or lying vpon a bed could scarcely rule him though they labored hard that they swet therewith yet he was not perceyued to pant or blowe no more then if he had not strayned his strength nor strugled at all as is deposed The like strength was perceyued to be in Darling as is noted in the printed booke who being a boy of 13. yeares of age was of that strength that 2. stronge men could not hould him downe or rule him Of such extraordinary and supernaturall strength also was Kath Wright True it is that there is greate difference betwixt his strength mentioned Marke 5. and the strength these shewed and noe maruaile For the man there mentioned was possessed with a legion of diuils these each of them with one onlye as I suppose no maruell then though his strength and his rage and furye exceeded theirs And hence I take it to be that of all those mentioned in the gospell to haue bene possessed we reade not of on that was of like strength and rage with him or them possest with a legion For besides that already hath bene saide of their exceeding greate strength vnrulynes it is recorded by S. Mathew that they were very feirce that no man might go by that way The last signe of possession that in the holy scriptures I obserue is ex traordinary and supernaturall knowledge which appeareth by the 5. of S. Marke where one that was possessed as sone as he sawe Iesus a farr off said of him that he was the sonne of the most high God Now if we consider that this man had neither heard of Iesus his doctrin miracles nor seene hys person at any tyme before as may appeare by this that he was not onlye a Gadaren but had besides his abidinge among the graues and in the mountaines and not amongste men and consider also that he was not in his right minde and 3. that he had * had deuils a long time as St. Luke noteth we can not but see and confese that this knowledge or acknowledgment of our blessed Sauiour was supernaturall This is further confirmed by the 16. of the Acts wher it is not only said of a certaine mayd of Philippi which was possesed that she followed Paul and Silas crying and sayiug these men are the seruants of the most high God which shew vnto us the way of saluation but that which for this purpose is much more that she had a sperit of diuination so as she could divine and foretell some thinges to come whereby she got her master much vantage Such supernaturall knowledge as well as strength haue all those had whom I affirme to haue bene possesed with vncleane spirites For hence it came to passe that those in Lancashire foretold there fits the number manner and continuance of them Iohn star could tell whether it was cleane water they brought him and two other of them hauinge their eyes closed and ther faces from the glase tould directly when the sand in the hower glasse was rune out thus hower after hower as for Th. Darling his supernaturall knowledg plainlye appeared by the booke written of him and touching Kath. Wright I saye this as in the presence of God that she tould me of diuers thinges which no earthlye creature knewe besids my selfe Also I sent Th. Wright her brother 2 miles of to one M. Iohn Beresford and she declared what he said to the said messenger before he returned and the daye after I going from her with the said gentleman and leauing her with many about her at my returne she tould some of the speaches which had secretlye in the feildes passed betwene vs. But this supernaturall knowledge was most manifest in Somers who tould of sundrye thinges which were done and spoken diuers miles of him and that at or about the same instant they fell out to diueres strangers comming vnto him he made knowne such secrets as therat both they and others vpon the acknowledgment of the truth the of wondred greatly From hence likwise it came that divinlike saue that he intermingled one or two errors he continued his speach in expounding the Creed for an howere together and sometimes also speake of other misteris Hence also it was that he did divine and foretel things to come For shortly after his repossession in a traunce he vttered these words I must goe to St. Iones at St. Iones Darrell must not come nor neuer ablacke coate of them all it is as I would haue it they are myne enimyes At sâ—es I must be before the iudges the iudges must * see Somers 3. or 4. dayes after he spake these thinges among many more whereof some are set downe before which all were written from his mouth in the presence of diuers credible persons was accordingly * carryed from his fathers house where then he was to S. Ioanes whither neither my selfe nor yet any in the ministery who wold haue rebuked him sharply when once that was perceiued might be
towardes him he hath lost and hither doth it carye him VVe maye likwyse obserue for the further confirmatyon of the former exposition that in this place of Marke wher we cannot deny but that Christ speaketh of dispossession and coporall possession is mention of the spirits goinge out and entringe in as in the forme scripture and therefore the premises well wayed and these sayinge of the Lord in Marke and Mathewe compared together ther is great reason we should vnderstand that of the vncleane spirits returne accordinge to the letter The * want of this returne of the spirits doth among other thinges induce me more then to suspect the dispossessions in the Papacie that the are not by the power of God and so noe eiection or expulsion of Satan but a voluntary departure for the further strengtheninge and confirming of them in their false worshipe of God but of this more hereafter Lastly forasmuch as all those we haue spoken of they excepted who are repossest are and haue bene for so long time euen two yeares altogither free from that strange and greuous manner of handlinge or vexation in their bodies wherof we haue heard at larg why shold we doubt of their dispossession especially seing the strong man armed keepeth not their houses seing they carry not themselues as he desireth as Somers doth during which time and in which case only there is peace If you requyre more time for confyrmation thereof you haue it in Th. Darling who hath continued well and in his former pristine estate for the space of fiue yeares and aboue blessed be god therefore and whose house it is manifest the strong armed man doth not keepe seing god hath not only giuen him with the rest in his condition to confesse declare and beare witnes to the greate thinges the Lord hath donne vnto him and how he hath had compassion of him but also to suffer for the same Here it will be obiected generally against all dispossessions in these daies that to cast out Sathan is a miracle and therfore miracles being ceased ther can be no dispossessions at all For answeare herevnto we must knowe that deuills are cast out two manner of wayes either by absolute authority as by Christ being God or by * an authoritye committed and giuen of Christ to men as Though Bel Zabub the prince of Diuelles and with him Legions had bene in him yet had you cast them out for if you can beleue nothing shal be vnpossible vnto you howbeit this also you must know and vnderstand that the spirit wherwith this child was possessed is on of the worst kind of spirits becaus in the ordinarie meanes which my father hath left to his church he wil not be expelled by praier alon without fasting thervnto adioyned Now your faith being weake the spirit on of the worst kiÌ„d therfor hardly to be remoued what marvell is it though you cast hiÌ„ not out yea how was that possible I deny not but notwithstanding the weaknes of your fayth had you fallen vpon another spirit on of that kind which in the ordinary meanes that is in the church may be cast forth by prayer you might happely haue expelled him but take the case as it is your faith weak and the spirit one of the worst it could not possibly you should haue remoued him although theÌ„ the lord attribut it cheifâ—i to their vnbeleife that the had not cast forth that diuil yet he signifieth by thes words that their was a cause or impediment also in the spirit so that the answere of christ is double consisting of two partes wherin he sheweth his Disciples that for twoo causes they had not cast the euil spirit out the one and cheif was in them selues to wit their incredulitie set downe in the 20. vers the other in the spirit possessinge the childe for that he was one of the worst kynd mentioned in 21 verse Nowe this second cause is not set downe in plaine and exprese wordes as is the firste but therby made knowen to the Apostles because he was on of that kynd which in the meanes that euer was and shall be in the church would not be expelled by sole prayer without fasting annexed therunto and this is it that Christ ment in makinge mention of prayer and fastinge and not that the Apostles should haue fasted and praâ—ed to any end whatsoeuer This beinge the true and natural sence of this scripture I further affirme that howsoeuer the scope and drift of Christ in these wordes was to make knowen to his Apostles that the vncleane spirite wherwith the boye was possessed was one of the worst kinde of spirits foras much as it was on that wold not be remoued without the strong cheife of those means which were orcinarie and perpetual to wit praâ—er and fastinge and that thence partely it was that they did not cast him forth yet hence we may gather and Christ Iesus secretly giueth vs to vnderstaÌ„d as much that the worst kind of deuils therfore much more others may be dispossessed by the meanes of fasting and prayer And from these wordes a man maye as well conclude that christ would haue prayer and fasting vsed as a meanes for the disposse ssing of Diuils as one may gather that the phâ—sâ—tion would haue phlebotomie or letting of blud vsed for the cure of him that hath the plurisie who affirmeth that a plurisie can not be cured but by phlebotomi this kind saieth christ goeth not out but by prayer and fasting therfore by praier fasting it goeth out which might be confirmed by a thousand such like speaches one saith to a trauailer at Doncaster iourneinge towardes Yorke you can not get to Yorke but by Feribridge Is ther any so simple that vnderstandeâ— not therby thus much that by that waye he may passe thither though some other waye by reason of the waters or some other â—ett he can not passe considringe then that our Sauiour mentioneth this as an effectuaâ— meanes for the casting out of Diuills and that ther is neither scriptur nor sounde reason which appropriateth the vse of this meaines vnto that age or to the persons of the Apostls others indeued with the myraculous gift as shall be shewed heare after I can not see whye the same meanes shoulde not stand and remaine at this day why fasting praier should not be held the effectuall ordinance of christ for the castinge out of Diuils That there weare certaine dispossessed in christs time besids those which were dispossessed by Christ himselfe his Apostes and others in dewed with the gifte to worke miracles it is manefeste by the 12. of Math. Acts 19 but how by what meanes that was don apeareth only by this place of scriptur we haue in hand which was either praier alone or prayer and fasting according to the kind of spirit possessing the party which we do not so vnderstande as though it weare requisit that
so framed in the wombe of the mother as it is after brought forth aliuinge creature indewed with reason and vnderstandinge is a thing greatly to be wondred at yet forasmuch as the same is brought to pas by a meane ordained of God to that ende no man counteth it a mi-racle for then looke how many children weare borne we shoulde haue so many miracles but imagin a childe conceaued without the knowledg of man as the conception of our Sauiour was then euery on wil grant such conception to be miraculus The like may be saide of the contin uance of mans life man taking that foode which God hath therunto appoynted if his life be continued and holde out from yeare to yeare there is none that wondreth at it But if it weare possible that ani one shoulde liue without any sustenance at all that weare miraculous So Moses Elias Christ liuing but 40 daies without eatig drinckiÌ„g ani thing it was by miracle The corn that groweth in our feildes wherin of on grain cometh not onli mani but also the eare stalk is an admirable thing yet no man counteth that miraculus and why becaus god in nature hath so appointed it that the meanes leading therunto first being vsed as plowing sowiÌ„g ther should folow an haruest or increse of corn but if we shold behold a feild replenished with corne wher no plow cam nor seed was cast then wold the simplest plowmaÌ„ that is say behold a miracle thus we se on the sam work miraculus not miraculus a miracle wheÌ„ it is effected without meanes no mira cle wheÌ„ it is don bi meaÌ„es eueÌ„ so it is in this our preseÌ„t case to cast out diuils without meaÌ„es as christ his apostls did who onli spak it was don comaÌ„ded they obaied is a miracle but to cast forth deuils by a meaÌ„es ordaiÌ„ed of god to that end as praier fastiÌ„g is no miracle at al. But it will be obiected that some outward thinges or actions haue as meanes bene vsed in the working of sundry miracles Elijah Elisha deuided Iorden by smiting the waters with the Cloak of Eliiah The oyle was increased to the widow by the meanes of the oyle in the pit cher Naaman was sent to wash himselfe 7 times in Iorden for the heal ing of his leprosie Yee Christ himselfe somtimes vsed meanes in the great works he did in the healing of on that was dumbe deafe it is said of him that he put his fingers in his eares did spitt touched his tongue and in the 9. of Iohn in giuing sight to him that was borne bliÌ„d it is written that he annoynted his eyes with claye and sent him to wash them in the poole of Siloam Hervnto I answer that thes such lik were vsed as signs whervnto the Iewes were much acustomed happily to trie their faith therby or to imprint the worke wrought more deep lie in the mynds of the beholders those which were therby healed or for some other purpose best knowne to the lord as they which vsed them saw them most profitable not as meanes seruing to the worke they were about in which case they must necessarily haue bene vsed so as without the same the miracle could not haue bene for wheÌ„ the Lord apointeth a thinge to come to pase by such or such meanes the same meanes must be vsed otherwise that thynge shall neuer be Now I trust wee are farr from thinkyng that without these outward things the said great works could not haue bene effected or wrougt could not Elisha if he had pleased as well haue healed Naaman of his leprosie by his worde alone as haue smitten Gehazi his seruant ther with yes verilie he enioyned him then that washingein Iorden not as a meanes of curinge him but therby to trie the faith of Naaman and was it not so triede therby that it was shaken so as had it not bene for the counsell of his seruantes he had gone into his cuntri backe againe a leaper as he came the same is to be said much more of our Sauiour Christe and of the outwarde thinges he vsed in some of his miracles in the 7 of Marke a deafe man is broughte to our Sauiuur Christ to be curâ—de wher it is saied that when he had taken him asyde som the multitude he put his fingers in his eares and straight waies his eares wear opened now it can not be denied but that Christ coulde haue don that cure if he had pleased though he had nor moued a finger yea by his very nod or beck and admit that Christ in steade of puttinge his fing ers into his eares had only beckned vnto him and that therby he had receiued his hearinge woulde we saye that Iesus had vsed the said becke as a meanes to restore him his hearinge or rather ther by to haue made knowne to the partie multitud that his wil was that he shold heare and be healed of that his deafnes The like may be said of the former blinde man that our Sauiour in anointing his eyes with clay and sending him to Siloam to wash them did not vse the same as a meanes to giue him his sight and worke that miracle but therby to tempt him and trye his faith for thus throgh in fideliti he might haue reasoned in himselfe I thought he woulde pre sently haue giuen me my sight by his diuine power but I now perceiu it is otherwise as al his power wherby it is saied he doth suche greate workes com to this that mine eyes must be annointed and that with clay which if I had my sight would rather put it out then helpe to re store sighte to the blinde and must I washe also and that in the poole of Silâ—am before I can seeâ— what vertue hathe that water aboue other waters are not other waters and is not the water of the poole of Beth seda as good as that of Siloam may I not wash in some other water haue my sight as well as in that of Siloam I will not washe for this cause thus to proue his faith and partly also therby to proue the faithe of others the Lord Iesus in curinge him anointed his eyes with claâ—e and sent him to Siloam and did not this as a meanes effectual through his bessinge to helpe him to his sight to the same end he put his fingeers into the eares of the deafe and vsed also somtimes spittle in restoringe sighte vnro the blynde and speache to the dumbe for what in reason or in nature is more vnlikelie to effect so great a worke then a little spitâ—le most excellenttly therfore therby did Christ Iesus try the faith of men and not vse the same to the ende it shoulde be a meanes to effect that he was workinge and yet I knowe and forgett not that god can and often doth bringe most mightie thinges to passe
them with out making any further vse of the same and doe not withall behold consider the invisible things of God as his power wisdom Iustice mercye our beholding of them is in vaine to vs and not onlye so but wee theirby also take the Lordes name in vaine even so shall it goe with vs yf in this extraordinarie worke of God we looke onlye vpon it as some new and strange thing without any further proceeding to profite theirby Yea if we be bound by the lawe of God to profite and receiue good by euery ordinarie worke of the Lord much more by that which is extraordinarie for an extraordinarie worke calleth for an extraordinarie vse and it is adouble sinne to faile therein The vse we are to make of this extraordinarie worke either concernâ—th the glorie of God and the stirring of vs vp to magnifie his great name or the benefit of man and good he may receiue thereby First herein as in a glasse wee may beholde the iustice of god in pu nnishing or correctinge sinne wherby the Lorde teacheth vs to take heed of sinninge against him least either the same or a worse thinge come vnto vs. Secondly we see the omnipotencie and power of God 1 in the powere and strength of the deuil which God permitteth him to exercise a ga inst sinners 2 in subduing those principalities and powers Satan I mea ne treading him vnder his feet yea vnder the feet of his seruants who then that is wise will serue the Lord in feare and trembling Thirdly the mercye of God is to be seene in this worke in deliuering them and that at the humble intreatie of others in there behalfe they being disabled by satan to supplicate for themselues This being well considred magnisieth greatly the mercie and compassion of the Lorde vvho can chuse but loue him because of his mercies and why should any dispaire of his mercie seinge he is so ready to shew mercie euen at the intreatie of others How much more when man shall sup plycatt for himselfe This vse Christ Iesus him selfe maketh in saying to the man whom he had dispossessed goe shew how the Lorde hath had compassion on thee Fourthly wee maye here beholde the wisdom immutabilite of God as being the same who neuer changeth In that as he hath bene allwa yes accustomed to doe he brought this rare great worke to passe by smalle and weake meanes base and contemptible men yea such as be vile and odious in the eyes of the world That thereby the power of God might be the better seene man in his wisdom be confounded and the name of God the better praysed In a word that he which re ioyceth in the behalfe of this worke might not reiovce in man but in the Lord. To him therfore to whom of right it belongeth be the prayse and glory of this worke ascribed Fiftly The saitthfulness of God in the performance of his promyse offereth it selfe here to our consideration These wordes this kind goeth not out but by praier fasting secretly containe in them this promise that if any be possâ—ssed we in the humiliti of our souls by fast ing will intreate the Lord to cast the sperit out he will doe it for vs and deliuer the partie from beinge any further vexed by Satan This the Lord hath promised the accomplishmente wherof we haue seene with our eies let vs herby learne to trust to the least and most close secret promise God â—ath made vs in his worde and save in our harts and with our toungs God is not as man that he should lye be vnfaithfull neither as the sonne of man that he should repent and not performe that he hath promised Hath he said and shall he not doe it and hath he spâ—ken and shall he not accomplish it Hath he promised and will he not performe it And thus much breifly concerning the glory of God de cleared in this worke now followe the seuerall vses concerning man and the profite he otherwise is to make hereof First this great and wonderfull worke of the lord serueth to conuince and stope the mouthes of the papistes who as they are alwayes boastinge of their miracles and vpbraiding vs with the same so espetially with this miracle of theirs as they terme it of casting out of diuils whervpon it hath come to passe that some of this bragging generation in Staffordshire in the time of Th. Darlinge his possession as also in Lanca shire in the time of the possession of those 7. there haue broken forth into these and such like wordes of challenge Let vs see one of your ministers cast out these diuils If we might bring a preist wee are sure he could doe it And in a booke latelye written by one of their side wherin some of there exorcists and preists pretend to haue dispossessed 3. here in England I read these wordes Now saith the authour let me see wether they protestants can avouch any such thing to be done in their congregations And in another place thus they protestants haue smale meanes to make triall whether ther be any possessed among them or no lesse iudgment to discerne ther case and much lesse remidie yf any such be found other then to bind beate send them to Bedlem if the be poore or to begg their liuings if they haue any And in theire annotationes of the Rhomes testament vpon these words of they disciples to Christ why could not wee cast him out they gyue this note Noe mareuill yf they exorcistes of the Catholicke Church which haue power to cast out Deuiles yet doe it not allwayes when they will and many times with much adoe wheras they Apostles hauing receiu ed this power before ouer vncleane spirites yet here could not cast them out But as for heritickes they can neuer doe it nor any true myracle to confirme their false faith Thus wee see they doe not only deny that Deuilles are so vsuallye cast out by vs as it is with them but which is more most peremptorilye they affirme that wee whom they terme heritickes can neuer doe it spetiallye to confirme our false faith To passe by the dispossessiones of others even of late veares which might fitly be here obiected against them what say they to the 〈◊〉 ssession of Kath. Wright of Tho Darling finally of they other 〈◊〉 persons wee haue so largly intreated off That they were all 〈…〉 vncleane spirits and that the same were cast out of them I 〈…〉 die bene so evedentlye sheewed and confirmed by reason out of the scriptures that neither papist nor athist can without blushing gaynsay the same And that those whom they call heritickes were the instruments the Lord vsed therin it is also most manifest How then say they Rhemists that heretickes can neuer cast out diuils But to examine the truth of this their annotation a liâ—tle further be that granted which they papistes
withal he remember that to cast out deuils is of miracles the greatest as appeareth by that speach of the 70 Disciples Lorde euen the De uills are subdued vnto vs through thy name as if they had saide Lord by vertue of that power which thou hast giuen vs wee haue not onlye healed the sicke made the blinde to see raised vp the deade and done other great workes but that also which is aboue and surpasseth them all wee haue cast the Deuills out of men whereby we see that they are subiect vnto vs. This consydered who seeth not that forasmuch as ne ther their exorcists preists nor any other in the popish church haue the same power with the Apostles by their anoyntinge to make the sicke whole to make the halt to goe the blinde to see the deafe to heare the dumbe to speake to raise vp they dead c that therfore also they haue not the same power with them to cast out Deuils And where the Iesuite affirmeth that al beleuers haue the same power ouer wicked spirits with the Apostles yf it be so why doe not euery one of ther beleuers exercis that power wheÌ„ occasioÌ„ is offred but only ther exor cistes agayn were this so all the faithful shold haue power also to work othere miracls as appeareth by the premises Now I thinke Thyreus will not saye that euery beleuer hath power to worke miracles considering that of S Paule are all doers of miracle haue all the giftes of heal inge The which if he graunt then must he lykwise confesse that all beleeuers haue not the same power to cast out deuills with the Apostles But saith he sacrae litera docent omnibus fidelibus tâ— the holy scrip turs teach this for it is written Signa eos qui crediderint haec sequen tur ct these signes shal follow them which beleue in my name they shall cast outdeuils If this scripture comprehend al beleuers and the power here giuen shal continve as long as there shal be any to professe the faith of christ as the Iesuit affirmeth then shall euery beleuer haue likwise the gifte of tongues and be able without studie to vnderstand speake any language and power also to worke miracles for it is not only said of these beleuers that in Christes name they shal cast out Deuills but besides that they shal speake with newe tongus and shal take away serpents and if they shal drincke any deadly thinge it shal not hurt them they shall laye there handes on the sicke and they shall recouer but this latter is false as the Iesuit himselfe must needs confesse and is euidentalso by the a foresaid place of scripture doe al speake with tongus and therfore the first also wee are not then to take those wordes them that beleue so ge nerally and to vnderstand therby al them which haue fayth in Christ as this Doctor doth but more strightly of those only which were indewed with the miraculous faith which gift number of beleuers coÌ„ tinued in the church but for a time vntill the gospell and doctrine of Christ crucified which was to the Gentils both a new and foolish doctrine had got among them intertainment But to returne to the Rhemists former glosse It is there to be obser ued also that they accounte there castinge forth of deuills for a miracle and why so I praye you seeinge by their own confession their Exâ—rcists cast them out by the meane of fasting praier besides sundrie toyes fooleries of their own coyning they add therunto Are you that stand so much vpon your miracles building as it were your faith and religion thereon ignorante herein that it is no miracle be the worke neuer so wonderfull which is done by an ordinarie meanes ap pointed of God therto If hetherto you haue bene ignorant hereof disdaine not to learne it nowe at the length out of that hath bene said before in this behalfe Yf it should be granted that to dispossesse deuills by the meanes of praier and fastinge is a miracle and that you only haue power as to worke other miracles so to cast forth deuils yet why affirme you so confidently that hereticks can neuer doe any miracle you meane I am sure such as yours are to confirme there false faith is it not plain by the 13 of Deut. that false Prophets may and shal worke miracles and that to the ende to bringe men from the true worshipe of God to Idolatrie and therfore to confirme there false faith and religion If there arise among you saith Moses a Prophet or a dreamer of dreams and giue thee a signe or wonder 2 and the sign and the wonder which he hath told thee com to passe saing let vs go after other Gods which thou hast not know on let vs serue them 3 thou shalt not harken vnto the wordes of the Prophet but that prophet or that dremer of dreams shal be slaine because he hath spoken and giuen his signes and wonders to turne you awaye from the Lord your God to thrust thee out of the way wherin the Lord thy God commannded thee to walke And Christ doth foretell vs that before his comming to iudgment their shal arise false Christs false prophets and shal shew signes and wonders or as Mathew saith great signs wonders And that they should worke these miracles to cofirme ther false antichrstian saith appeareth by the wordes following to deceiue saith Christ yf it were possible the very elect As it he had said great miracles shal false Christs and false prophets worke before the last day that so they maye confirme their false and antichristian doctrine and make semblance that they are true of God therby to perswad men to be leue the same so deceiue them euen the very electe if it could be Yea in the 2 epistle to the ThessaloniaÌ„s it is sett downe for a marke to knowe discerne Antichrist by that his comminge is with all power and signes and lying wonders and that this he should doe to confirme his false faith appeareth by the wordes followinge where it is sayde that he should doe these miracles in al deceiuablenes of vnrighteousnes and againe God shal send them strong delusions that they should beleue lies that is lying false doctrine the very same with this we reade in the 13 of the reuel where the beast which came out of the earth meaninge antichrist is said to do great wonders so that he made fier to come downe from heauen on the earth in the sight of men deceiued them that dwel on the earth by the signs which were permitted him to doe How then say â—he Romanists and with what truth that hereticks to confirme their false faith can neuer doe any miracle that false prophets false Christs are heriticks that I knowe you wil not denye that Moses in the law and Christ in the gospell speaketh of such true miracles
but also receiue the possession and dispossession we so much gaynfaye Blushe then O England and be thou ashamed of this thy incredulitie which is such as the like therof hath not ben redd or hearde of before for others haue yet acknowledged the work which haue ben done in them but thou hast not gone so farr but denied the same In these straits whither wil the Athists turne him must he not nedes be coÌ„founded in himselfe or can it be otherwise but that the diuil is entred into him and he spiritualy possessed with the deuil if now he perceiue not that there is a deuil As herby we may sentibly and palpablie perceiue that there is a Deuill so as wee may in a manner grope him euen so we may looke vpon and beholde the Lord himselfe in this worke deliueringe the partie or parties from there most greuous vexation torments by Satan vpon request first made vnto him by his seruants accordynge to his owne appoyntment in this behalfe VVhen that cruel decree of Haman was gone forth for the destroyinge of the lewes Mordecar giuinge Queene Hester to vnderstande thereof and withall vsinge dyuers reasons to perswade her to doe what lay in her according to her place for the preseruatioÌ„ of her people the church of God Amongest and after others vseth one in these wordes who knoweth whether thou art com to the kyngdom for such a time As yf he had sayd who knoweth whether the Lord hath therfore lyfted the up so highe euen into the throne and seate of the kingdom that so thou might be a fitt meanes for the deliuerance of the church from the affliction danger it is in at this time And did not he gesse well as apeareth by the stories yes verily for therby it is euiden that God had therfore and for no other cause exalted her from base and lowe degre into the royall seate of A Queene euen so saye I concerning this our present case who knoweth whether God hath therfore sent a euill spirits into sundry English persons to vexe them in ther bodyes that therby he might confounde the. Atheysts in England And eyther make them more inexcusable or els brynge them to a better minde wherof in dede there is small hope For they whych can not be led as it were by the hande from the creatures to the creator which will not heare neyther the workes of creation administration nor yet Moses the Prophets Apostles tellinge them that there is a god suerly neither wil they be perswaded ther of though a Deuill be sente from hell to preach the same vnto them This I saye may well be that which god principally respected herein For som spetial thinge no doubt there is mouynge the Lorde more at this tyme then in former times to sende deuils into men yea into diuers Is it not likely to be cause at this time him selfe is denyed called into question whether he is and hath any beinge which in the time of our forefathers hath not bene or at the least not by so many and with so high a hande as euen now and at this daye May we not well therefore say who knoweth whether God hath sent this strange iudgment for this time that is the sinne of this time ther by himselfe reprouing this sinne as such as he can not endure when man holdeth his peace Eyghtly it commendeth the holy exercise of fasting prayer seâ— rueth to prouoke vs to a diligent practise thereof Is prayer and fastinge of force to cast out diuels though they be principalityes and powers and shall not the same if it be vndertaken in the faith and obedyence of god be auayleable if not to remoue yet to sanctify and blesse what soeuer iudgment of god is vpon vs in generalty or any of vs in partiâ— culer If wee looke into the booke of god besides that west al finde a necessity of fasting and prayinge to ly vppon vs when any iudgmeÌ„t of god is eyther present or imynent and ready to ouertake vs in that wee are then in such a case commaunded to fast and pray and humble our soules for our further incouragement to the performance of this dvty and part of gods worship wee shal there reade that not onlye the people of god from time to time haue in al theire afflictions taken this course and vsed this as a meanes for their good and deliuerance also from theirs affliction if so it should seeme good in the eyes of the lorde but also that the same hath vsualy preuayled so fair with god as that thereby they haue obteyned deliuerance from ther praesent affliction The Philistims hauing entered the Israelytes coastes and inhabitinge the same the children of Israel for remooual of that iudgment and recouery of their citties through the counsel of Samuel gathered themselues to Mizpeh and then fasted and prayed for a day The effect and fruit thereof was that the lorde fought for them from heauen for it is said that the lord thundred with a greate thunder that day vpon the Philistims and scattered them so as they were slayne before Israel and that the philistins were brought so vnder that they came no more agayne into the coasts of Israel In the 20. Chap. of the 2. booke of Chron. we reade of a great multitude of the children of Moab Amon and mount Seir comminge against the Israelites with purpose no doubt to haue spoyled and destroyed them therevpon Iehoshaphat the kinge proclaymed a fast throughout all Iudah which was so blessed vnto them and praeuayled so mightely with god that euen in the same faste when they were all assembled togither the lorde sent his spirit vppon one Iehazael to comfort and assure them of their safety deliueranc from their enemies Thus saith the lord vnto you said he feare you not neyther be afraid for this great multitude for the battle is not youres but gods ye shall not neede to fight in this battle stand stil moue not neither be afraid to morrowe goe out against them and the lord be with you And so it fel out after for god sent such a spirit of discord amonge them that they slew one an other so as none escaped Yea further it is saide that the feare of god was vpon all the kingdomes of the earth when they had heard that the lorde had fought against the enemyes of Israel So the kingdome of Iehoshaphat was quiet and his god gaue him rest on euery sâ—de Looke in the 8. of Ezra and there you shal finde that those which retourned from the captiuity in Babylon with Ezra being in great danger leaste they their wiuss children should be destroyed of the enemy which laye in wayte for them in theire way to Ierusalem did there vppon betake themselues to this exercise as the onlye way and meanes for their safety as appeareth by the speach of Ezra At the riuer saith he I proclaymed a fast that we
and sorrowe for our synnes weeping and mourning and making great lamentation ouer all the in iquities whereby we haue dishonored god and caused his holy name to be euil spoken of iustly prouoked him against vs and to auenge himself vpon vs as he hath begonne cryinge also vnto the Lorde in the name of Christ Iesus for pardon and reconciliation and withall turne vnto the Lorde with all our hartes forsaking our euill wayes and the wickednes that is in our handes then and whensoeuer this we shall performe notwithstanding his anger be kindled and broken out against vs yet will he be reconciled and at one with vs accept of vs and receane vs into fauor and giue vs that wee haue intreated him for yf not aboue the same 3. It is to be remembred that this holy exercise semeth greatlye to humble vs and to make vs thinke and account vylie and basely of our selues as dust and ashes and most vnworthye of the leaste of gods mercies as partyle appeareth by that which heere followeth of Ahab and may also be gathered by that it is so oft saide to the Iewes being assembled togither vpon the 10. day of the 7. monueth yee shall humble your soules meaning thereby that vpon that day they should fast and pray and againe euery person that humbleth not himselfe that same day shall euen be cutt of from his people which speech with the former being spoken not only to euery person in particuler but also to those among them who were to see this part of gods worship duly kept it is thereby playne that the Lord ment by those wordes that euery one who ioyned not with the people of god in fastinge should be cut of from the people for how they stood inwardly affected for either humble or proude spirit men neither colde nor yet were to iudge Nowe why are these wordes of humhlinge our soules vsed by the spirit of god insteade of fasting but because the hūbling of our selues is both professed indeuored and furthered by fastinge And this is confirmed by that saying of Ezra At the riuer by A hana I proclaymed a fast that we might humble our selues before our god And heerevpon it is that a fast is called and that rightly the exercise of humiliation not only because we indeuor and professe therein the humbling submitting of our selues to god and vnder his hand but also for that it helpeth forwarde our humilyation Seeinge nowe that fasting helpeth to humble vs and that this subiecting base account of our selues is a thing much pleasing vnto god and greatly mouinge him to be gratious fauorable vnto man for saith the scripture god resisteth the proude and giueth grace vnto the humble agayne humble your selu vnder the mighty hand of god that he may exalt you in due tīe cast downe your selues before the lorde and he will lifte you vp agayne submyt your selues to god drawe neere to god and he will drawe neere to you As if it had bene saide In humility and greate submission goe yee vnto god and aske that yee want and so god will come as it were vnto you in giuing you that you desire lack it is no maruaile though the fastes of gods people preuayled mightely with god and obteyne that or aboue that they desire yea this humbling of our selues vnder the hande of god is so pleasing vnto his diuine maiesty and of that force with him that the very shaddowe thereof euen a shrincking vnder the same hande or casting downe and humbling of the body with out the truth therof in the soule hath preuayled so farr with the lord that it hath procured a temporall benefit both to ones selfe his posterity Thus Ahab hauing this iudgmente denounced againste him by Elyah that the lord would bring euil vpon him and take away his posterity and cutt of from Ahab him that pissed againste the wall so as the dogs should eate him of Ahabs stock that dyed in the citty and him that dyed in the feilds should the fowles of the ayre eate though hee was a most wicked man one that sould himself to worke wickednes and therfore could not humble himself aright before god neither yett ioyne to the outwarde and bodily exercise of fastinge the inward and spiritual of prayer so as might be accepted of god and auaile with him for the sacrifice of the wicked is an abomination vnto the lord and the prayer of the righteous auaileth with him yet notwithstanding humbling him self by fasting he obteyned thereby thus much that that euil came not vpon him nor yet of his sonne Ahaziah for thus we reade when Ahab heard the former wordes he rent his cloathes and put sackcloath vp on him and fasted and lay in sackcloath and went softly wherevpon the word of the lord came to Elyah saying Seest thow how Ahab is humbled before mee because hee submitteth himselfe before mee I will not bringe that euill in his dayes but in his sonnes dayes will I bring euill vpon his house where we see this giuen by the lorde himself for the reason why he would be good to Ahab If then the bodily exercise of fastinge which profiteth but little alone without prayer for there is no mentiō of any prayer that Ahab made and if he did it was but the sacrifyce of fooles which the wise god abhorreth auaile with god how much more more wil the same preuaile with him when it it is nor onlye ioyned with true but feruent prayer And if the casting downe and humbling of the body or if of the soule yet not for sinne but some temporall punishment of sinne the rentinge of the cloathes the lyinge downe in sackcloath and ashes which is the fast the lorde hath not chosen bee of force to pacisye the wrath of god at the leaste for a time and in parte and to procure some good to man what will it doe when therevnto is adioyned the casting downe and humbling of the soule the afflicting renting of it with sorrowe for sinne Shall it not then be much more effectuall to pacify gods wrath though kindled or broken out against vs and moue him to be good and gratious vnto vs Moreouer if the performance of this outwarde and bodily seruice to god by sinners his enemyes be auayleable with the Lorde for theire good much more shall the same preuaile when not only it but also the inwarde and spirituall worship is performed by the righteous the frēds and children of god finally if these thinges apart if the outward and bodely seruice alone if feruent prayer alone if the true humbling casting downe of man vnder the hande of god alone be of power to preuayle with god how much more shall these three when they doe meete togither as they doe in a true fast be of force to preuayle with god to that end purpose for which they are vsed Thus we see that the fasting and prayer of
might humble our selues before our god and seeke of him a right way for vs and our children and for all our substance for I was ashamed to require of the king an armye and korsmen to helpe vs against the enemy in the way and so indeede it proued and a safer meanes then an army and horsmen for it is said that this fast beinge proclaymed they fasted and besought their god for this and he was intreted of them And in the 31. ver it followeth and the hand of our god was vpon vs and deliuered vs from the hand of the enemy and of such as layde wayte by the way VVhen proude and enuious Hamman had obteyned of Ahashuerosh that wicked decree to kill destroy and roote out all the Iewes vpon such a day it is said that not only Esther the Queene with her maides did fast but that in euery prouince place whither the kings charge and commission came there was among the Iewes fasting wepinge and mourning and many lay in sack cloath in ashes which humily aâ—ion of theirs preuailed so farr with the lord as that thereby they did not only escape the execution of that bloudy decre but also vpon the day appoynted thereto tooke vengeance themselues vppon theire enemyes and had Hamman hanged with his 10. sonnes And that they vsed fasting and prayer was the meanes of the reuersing of that cruell decree and preuentinge of that feareful iudgmente of god which was ready to breake out against them it appeareth by the speach of Esâ—her Chap. 4. 16. The Niuiuites also we al knowe escaped the destruction that was thteatned within 40. dayes to haue come vpon them by the true fast they kept vnto the lord And as thus the people of god in al ages haue in the day of theire aduersity assembled themselues in prayer and fastinge and god hath greatly blessed the fastes which they haue in publique and in common kept togither in their solemne and open assemblyes So and in lyke manner the seruants of of god haue in secret and apart from others fasted and praâ—ed god hath likewise greatly blessed the same vnto them whither they humbled themselues before his maiesty for and because of some common calamity either present vpon the church or imminent and hanging ouer it or priuate affliction or want of some good thinge publike or priuate which also is a kinde of misery Thus Nâ—hemyah vnderstanâ—ng that the lewes which were in Ierusalâ—m in Iudah were in greate affliction and reproch and that the wall of Ierusalem was broken downe and the gates thereof burnt with fier fasted and prayed because thereof which was so blessed vnto him that people that by his meanes shortly after the walles and gates of Ierusalem were built vp and the Iewes deliuered from that great affliction reproch they were in I wil not stand here to speake of Danyels afflictinge his soule in prayer and fasting for himselfe and his people and to shewe how that his humiliation was blessed of god vnto him farr aboue that he desired and expected but refer you to the 9. of his prophecy wher that is set downe at large Neither wil I vse many wordes about Cornelius who praying and fasting had as Danyel in the like case had before an angell sent vnto him to assure him that his prayer was heard and come vp into remembrance before god and to direct him to such a one Peter by name who when he was come should not only resolue him of that doubt he was in concerning the Messias whether he were come or no as it should seeme and for which cause it is probable hee then fasted but also speake such wordes as whereby both he his house should be saued Only this I wil giue an instance or example the better to prouoke vs hereto where prayer with fasting hath praeuayled with god when prayer without fasting would not priuaile and it is in the 20. of Iudges where we reade that when the children of Israel had susteyned an ouerthrowe by the Beniamytes 22. thousand of them being slayne they assembled themselues togither because thereof in prayer and after that they set their battle in array against the Beniamites the second day but had an other discomfiture and ouerthrowe euen of 18. thousand all valyant men wherevppon they assembled then in fasting and prayer the fruite and successe whereof was this that goiÌ„g out against Beniamyn the lord smote him before Israell euen as he had said and promised them vpon the day of their fast that on the morrowe he would deliuer them into their hands That they fasted not on the first day of their assemblyng in the house of god as they did on the second day may apeare by comparing the 23 verse of the chapter with verse 26. for all that is said in the 23. is that they went vp and wept before the lorde vnto the eueninge but in the 26. verse ws reade thus then all the children of Israell went vp and all the people came also vnto the house of god and wept and sate there before the lord fasted that day vnto the euening VVhere we see it is expresly said of the latter day that the fasted and not so of the former Againe by the conferringe of these it is playne that the second dayes assembly was farr more generall and solemne and with longer contynuance then the other and such were their assemblyes at fasts always for first it is said of the latter day that all the children of Israel went vp and againe that all the people came vp to the house of god 2. that they sate then before the lord whereby is noted there long continuance in that meetinge neyther of which is sayde of the former day Neither is there cause why we should maruaile at this I meane that the fasting and prayer of a faithful man or men is so auayleable with god that it wil as it were haue no nay but euen then preuaile when prayer without it cannot considering it is written that the prayer of the righteous auayleth much if it be feruent and that fasting is a meanes to bncrease and continue feruency of spirit 2. Consideringe the singuler promise god hath made herevnto which he doth insinuate by the tytles or names he giueth to the day of fast caling it a day of reconciliation a day of attonement the acceptable day of the Lorde whereby the Lord doth secretly signify and promise to so many of vs as shall exercise our selues herein that howsoeuer before for our transgressions he hath bene angry and offended with vs which also he hath testified to our faces either by laying some iudgment vpon vs or threatninge so to doe or by with holdinge some good thinge from vs yet if heerein we wil exercise our selues aright and keepe a true fast vnto the lorde afflictinge our soules as well as our bodyes rentinge not our garmentes but our hartes with compunction