PHYSIOLOGVS ORTHODOXVS EXORCISTES Orthodoxus THe Lord hauing in great mercie enabled our bodies a fresh by his good blessings bestowed vpon vs it shal not be good to trifle the time but forthwith go an end in our conference Come on therefore Exorcistes repeate and prosecute your lately propounded argument Exorcistes This then it is I draue foorth a diuell from the yoongman at Mahgnitton therefore the yoongman he was actually possessed before Else how could I possiblie haue driuen foorth the diuell if he had in the yoongman no possession at all Orthodoxus I answere you thus as before The yoongman at Mahgnitton he was not actually possessed of satan therefore you could not possiblie driue a diuell from him For how is it possible you should actually dispossesse the diuel of that man in whom he was neuer actually possessea And thus still you may plainly perceiue your preposterous happe in disputing this point For notwithstanding any thing hitherto heard you are yet as farre from the probable dispatch of your pretēded actuall possession as you were at the first and wil be I warrant you so long as you insist as you do vpon the propounded question it selfe This is nothing else but to proue the same by the same the which in all ages hath bin accounted a reason without any reason at al. Howbeit because you are now fledde as it seemes to your vttermost refuge I meane to the succourlesse shelter of that your weather beaten action pretēded to be done at Mahgnitton I do verily perswade my selfe that if once you be daunted therein you will shortly giue ouer the skirmish Exorcistes Yea sir. When I see you haue prooued my action at Mahgniton no action at all concerning the actuall dispossessing of diuels I will then lay my hand on my mouth without any further replie to any thing spoken But this I suppose must not be performed in hast Orthodoxus Well then we will take so much more leisure in performing the same And therefore hauing hitherto very fully discouered that tyrannicall dominion of diuels which might anie way concerne their power of possession or their power of obsession we will now proceed next to an orderly examination of that superiour ineuitable working power whereby the aforesaid actuall possession of diuels is vndoubtedly conquered subdued squashed and euen vtterly annihilated in comparison of any the precedent poysons thereof Yea and so much the rather we entend verie carefully to follow this our entended course because in an only Imagination thereof there doth lie it should seeme the verie fortresse it selfe of all those fantasticall and idle conceits which concerne your supposed dispossessing of Satan And therefore hauing once by a conscionable discouery of the infallible truth made knowen to your conscience that your pretēded action which was wrought at Mahgnition cannot possibly chalenge the approoued priuiledge of any exordinarie power from the Lord for the actuall dispossessing of diuels I hope we may confidently conclude from the consideration thereof an apparant nullitie of all actuall possessions in these daies of the Gospel Lycanthropus That is vndoubtedly true and therefore I pray you proceede Orthodoxus With verie good will First therefore this said tyrannicall dominion of diuels respecting especially their temporarie power for actuall possession the same euer was and is effectually subdued by an onely extraordinarie a supernaturall and supereminent power of the omnipotent eternall God Which selfesame supernaturall power the Egyptian sorcerers were forcibly constrained to acknowledge for some etsbang-elohim that is some Diuine operation or vertue extraordinarily proceeding from the Almightie Iehouah himselfe And because the holy spirit of God is that onely essentiall vertue of the father and the sonne together therefore that selfesame speech of the sorcerers concerning this power it is by our Sauiour Christ euen purposely interpreted Pneuma kaidactylos theou that is the spirit and finger of God Because that selfesame holy spirit being an essentiall power equally proceeding from the Father and Sonne together doth as it were by a finger or hand verie powerfully distribute some certaine extraordinarie gifts and graces to some certaine peculiar persons peculiarly appointed of God for the actuall dispossessing of diuels And this said supereminent power of the Lord is twofold namely either immediate or mediate Exorcistes What meane you by the immediate power of God Orthodoxus I vnderstand thereby that selfesame diuine supernaturall and supereminent authority of Iesus Christ the stronger Who of him selfe alone and without any one instrument or meanes attending vpon him is that vndoubted el-gibbor that inuincible preuailing power which doth by the commaunding force of his spiritual scepter very valiantly vanquish ouercome and subdue the actuall power of satan the strong armed man notwithstanding he mainteined before a peaceable possession ouer the world Philologus And what meane you by the mediate power of God Orthodoxus I vnderstand thereby a secondary or subordinate power of the almighty Iehouah executed by some certeine speciall persons peculierly appointed by the Lord him selfe to that speciall purpose Who ministerially and in the onely name mediation and vertue of Iesus Christ doe valiantly conquere and actually ouercome the actuall power of satans possession For very certeine it is that the sonne of God he powerfully expelleth diuels by his owne immediate power whereas all other besides they do it ministerially in and by the vertue power of Christ his name Howbeit we haue yet to consider further that this same mediate power of the Lord is also twofold namely Apostolicall and Ecclesiasticall Exorcistes What meane you by the Apostolical mediate power Orthodoxus I vnderstand thereby that peculier prerogatiue or that extraordinary spirituall preheminence operation and vertue wherewith the onely wise God more especially inuested his chosen Apostles themselues concerning some extraordinary power for the powerfull expelling of diuels And all this for the more authenticall confirmation of the newly published Gospel throughout those newly established churchess wheresoeuer they came Lycanthropus And what meane you by the ecclesiasticall mediate power Orthodoxus I vnderstand thereby some extraordinary peculier priuiledge or speciall grace very extraordinarily bestowed vpon the newly established churches ouer spirits and diuels And this especially for a further more admirable approbation of the newly established Gospel so admirably planted among them before by the extraordinary preachers thereof Wherein we haue to consider further that this selfesame ecclesiasticall mediate power is here to be considered in a double respect Namely in respect either of the churches primitiue or of the churches successiue Philologus How first in consideration of the churches primitiue Orthodoxus The ecclesiasticall mediate power respecting more especially the churches primitiue was an extraordinary ability faculty vertue or force very apparantly euident in the 70. disciples and some other besides They hauing euery of them an extraordinary
essentiall being The rather because euery creature else how contemptible soeuer being once created it hath an essentiall substance and if the basest of all then much more the Angels they being indeed such excellent creatures Pneumatomachus Well goe to how next from their effectuall operations Orthodoxus Thus their operations haue beene and now are apparantly euident to all the world whether we respect the Lord or his church So that for any to doubt of their essentiall being is to call in question the sun-shine at mid-day and as wel may he denie their operations whatsoeuer Pneumatomachus Good sir is this your substantiall proouing of Angels and Spirits I denie that the Lord God euer created any Angels at all and then to what purpose doe you vrge their supposed operations Orthodoxus Sith you so confidently denie both Spirits and Diuels tell me what you imagine those to be which we generally hold for Spirits and Angels Pneumatomachus Sir I take those your supposed spirits for none other matters at all but the good or euill motions and affections arising in men as also those your imagined Angels I hold them to bee nothing else but the sensible signes or tokens of Gods vnspeakeable power Orthodoxus You do then conclude it should seeme that our faith concerning those matters is grounded altogither vpon bare supposals and idle imaginations of wandring braines I like well your plainnes in laying open your minde although I alowe not your pestiferous opinions iumping so pat with the Parepateticall and Sadusaicall sort Who flatly denying either Angel or Spirite do confidently auouch that there is nothing immortall in man which is a verie dangerous gulph of hell that deuoureth and swaloweth vp all sound diuinitie and sincere knowledge of God For first by opposing your selfe against all the essentiall spirits and powers of the Lord what doe you else in effect but implicatiuely reiect the essentiall being of the holy Ghost and then next you do also by consequence verie flatly deny that there is any God at all for what I pray you is God but a Spirite Pneumatomachus Nay sir howsoeuer I oppose my selfe to the catholike opinion of Spirits and Diuels I do confidently auouch and confesse that there is one true euerliuing God of an incomprehensible inuisible and spirituall essence distinguished into the Father the Sonne and the holy Ghost And moreouer concerning men and my selfe I do with like confidence verie cleerely acknowledge that euerie of vs also are essentiallie endued with spirituall and immortall soules Orthodoxus You cannot faithfully finally hold these infallible truthes from your hart but you must and will presently banish those other palpable errours from out of your brest For euen as Aaron his rodde deuoured foorthwith the counterfeite rods of all the Egyptian Sorcerers so surely these your confessed truths concerning the essentiall spirits and powers of the Lord being faithfully held from the hart will in the end I doubt not be another Aaronicall rodde to confute and confound those other Sadusaical sorceries wherewith the Diuel hath so dangerously bewitched your soule Lycanthropus Verie true if he be not to opinionate therein Pneumatomachus Sir howsoeuer I haue beene hitherto opinionate in this speciall point I am notwithstanding very loth that reason should be ouerruled by will or that the holy truth of God should giue place vnto errour and therefore proceed I beseech you in the timely vnfolding of this hidden mysterie Orthodoxus With very good will wherein also for your speedier conceiuing of that which is spoken we will first lay open the originall fountaine from whence this errour floteth abroad and then next hauing fully answered your arguments we wil directly prooue vnto you both Spirits and Diuels Exorcistes A very excellent order For there by first you shall cleere our iudgements and then next you shall the more fully confirme vs in the infallible truth Lycanthropus That is certainly so But what thinkes Pneumatomachos Pneumatomachus I acknowledge no lesse and do promise withall to giue an attentiue eare to whatsoeuer is spoken Orthodoxus Well then to proceede therein accordingly this I dare boldly affirme that your Parepatetical opinion or rather that this your Sadusaicall sorcerie concerning the non being of Spirits and Diuels proceedeth directly from a two-folde false ground Namely first from the naturall corruption of your proper minde and secondly from a carelesse misconstruing of some certeine places of Scripture Both which saide false grounds albeit I could and might well relate them my selfe yet because the first is rather Philosophical then Diuine I do purposely put ouer the prosecuting thereof as of al other like points to this my good brother if it please him to trauell therin reseruing the latter to entreate of my selfe Physiologus Sith it is your good pleasure to haue it so I will gladly giue my endeuour to satisfie the man so it seemeth him good Pneumatomachus With all my hart if first you will tell me who you are and what is your name Physiologus I am I assure you a friend to the truth and my name is Physiologos Pneâ—matomachus In very good time be it spoken But may I be bold by the way to aske you a question without offence Physiologus Propound at your pleasure and aske what you please Pneumatomachus Was not your name also purposely giuen to purport vnto vs your proper nature For Physiologus you say is your name which vnlesse I be fowly deceaued is as much to say as a babler or pratler of naturall Philosophie or it signifieth rather some notable discourser of naturall causes I hope you are none of those cogging companions of whom the Apostle doth wish vs beware who goe purposely about to spoile men with Philosophie and vaine deceit Orthodoxus Nothing lesse For the man I assure you is both a sound Philosopher and a sincere Diuine Neither would I haue you once to imagine that Paul doth there purposely oppose himselfe to all true Philosophie whether naturall or morall no but reprooueth rather that false and counterfeit Philosophie which hauing onely an appearance of truth and not the substance of truth it selfe is cunningly foisted in by cogging companions to spoile and deceiue mens mindes of the truth indeed For otherwaies all true Philosophie is the speciall gift of God and a principall helpe to Diuinitie so far foorth especially as she is made a submissiue Moderatour in naturall causes and not a commaunding Mistres ouer Diuinitie Then I assure you shee comes in her naturall kinde and thrice happie is he that hath a true insight into her according to that old accustomed saying Foelix qui potuit rerum cognoscere causas The wight that could all causes skan Might count himselfe an happie man Now then such a Philosopher is this and therefore be bold vpon my warrant to harken freely vnto him concerning the first ground of your errour Pneumatomachus I credit your words let him therefore proceede in his purpose Physiologus
so it seemes againe by your speach that the Apostles of Christ were neuer acquainted before with any of those principall spirits which made them so vnreadie in that vnwoonted occurrent wherewith they were then ouertaken Besides that a man might greatly woonder how your selfe should so readily perceiue the diuell at Mahgnitton to be a diuell of that selfesame kinde in meeting with him so fitly at the first onset of all by your prayer and fasting were it not that by your long experience you are now growen such an experimented practitioner concerning the Infernall hierarchie as both you know how to conuent before you eche seuerall diuell in his seuerall kinde and which way to conuince him by his speciall name Neither may this be deemed any matter impossible for your selfe to effect at this present who a dozen yeeres since at the least could coniure foorth seuen at a clap by their seuerall names Telling the beholders thereof in what moment of time ech diuell tooke his leaue and by what speciall name he was properly called Surely this makes many wise men imagine that either you are a man profoundly experienced in the Cabalisticall craft or that else you haue too too strangely a long time deluded the simpler sort In bearing them falsely in hand that onely by your prayer and fasting you doe fully apprehend an extraordinarie power from the Lord for the powerfull expelling of diuels whereas Christ the true wisedome of the father doth tell vs that such an extraordinarie power is onely apprehended by a speciall faith Affirming withall that this speciall faith it hath prayer and fasting annexed vnto it as the onely supporters thereof and no actors at all in the admirable effecting of any such accident Exorcistes Oh then I perceiue you haue a long time mistaken my meaning For howsoeuer I vrged the holy exercise of prayer and fasting as an appointed meanes for the powerful expelling of spirits my purpose therein was neuer to exclude the action of faith it being an effectuall apprehender of that selfe same extraordinarie power of the Lord which so powerfully effecteth the worke Orthodoxus If this be your meaning we shall haue you at a non plus before it be long For seeing now you make faith an actor in that your preposterous enterprise doe tell vs directly what faith you meane Whether the historicall the iustifying or the miraculous faith for the dead faith I am certaine it was not Exorcistes Neither could it be the historicall faith because that hath onely a speciall relation but to the bare historie of the Bible it selfe without any apprehension at all of the power of God As for the miraculous faith that is thought to be ceased long since And therefore it was and is onely a iustifying faith which apprehended that power of the Lord by vertue also whereof any godly Minister or others might as effectually haue performed that action as I did my selfe Orthodoxus I am iust of your minde for that matter Howbeit if an only iustifying faith may effect such an action then hath that faith some certeine word concerning such workes with a speciall promise of such an effect But in all the whole Scriptures neither word nor promise concerning such purpose is any where extant and therefore the iustifying faith could not possiblie effect such an action Exorcistes Yes sir the iustifying faith it hath an apparant word and a promise both concerning such matter and that also from our sauiour himselfe who told the possessed childs father that if he could beleeue it his faith should vndoubtedly haue an effect because all things are possible to him that beleeueth And therewithall vpon the profession of the fathers faith our sauiour did presently expel the euil spirit from his sonne Orthodoxus You huddle vp your reckoning without your host and must therefore be enforced to reckon afresh For be it supposed our sauiour in that place doth vndoubtedly speake of a iustifying faith yet is it certeine that Christ meaneth not there the Exorcists faith but the faith of the parties possessed And so by consequence it was not your owne but the yoongman his faith at Mahgnitton that draue foorth the diuel Exorcistes Very true his faith apprehending but my faith effecting the action Orthodoxus You do ouer grosly forget your selfe For not long since it was the supernaturall power of the Lord that effected the action your owne faith apprehending onely that effectuall working power Howbeit your iustifying faith now it being but a bare apprehender before is become the powerfull effectour and the possessed mans faith the bare apprehender of that admirable action Notwithstanding whatsoeuer you dreame of Christs words concerning faith for the action he speaketh there onely of a faith in the partie the verie want whereof was that which hindred his owne disciples from effecting the worke And for this onely respect our sauiour in that partâ—ie alone reprooueth the incredulitie of that faithles generation who hauing had so long experience of his diuine operations were yet no better in the faith then the heathenish infidels Yea such a grosse incredulitie was also the very maine cause why our Sauiour himselfe at Nazaret either could not or would not worke many myracles Not that his ineuitable power was vnable of it selfe to ouerswaie their palpable impiettie but for that the Lord hauing solemnly decreed the powerfull effecting of those admirable actions by an interposition of the parties owne faith apprehending his power and by other good meanes correspondent thereto their owne vnbeliefe and hardnes of hart had so much as they might verie fearefully foreclosed the bottomles fountaine of those his spirituall graces from flowing among them Whereas on the otherside he readily yeeldeth to the timely requests of such as beleeue whatsoeuer they craue concerning those admirable actions By all the premisses then it is too too apprantly euident that Christ in this place he speaketh onely of the parties possessed and not of the Exorcistes faith at all Exorcistes But Christ afterwards told his Disciples that their owne vnbeliefe was the cause why they could not cast foorth the diuell Protesting withall that if they had but so much true faith as one graine of mustard seed they should haue beene able thereby to remooue mountaines out of their places Orthodoxus Do you vnderstand Christs words in that place of the iustifying faith alone Exorcistes Yea why not Orthodoxus Aske you why not Why man by this meanes you would bring vs in doubt of the Apostles iustification and which more is you do verie blasphemously derogate from the authoritie and dignitie of their authenticall writings Exorcistes Nay sir I call not their iustification in question but do onely declare what was the principall stoppage to that speciall action namely the not effectuall working power of their owne faith for the present Orthodoxus Well yet by the tenour of your speech you would haue vs imagine at least that the
vnransackt or learned brother vnconferred withall wheresoeuer we came to further vs both in those seuerall points we seuerally held What one iourney was refused or present toyle vnattempted to trie foorth the sound truth of such flying reports as ranne all abroad and all this for the more enabling and the better furnishing of vs to that our former determined skirmish What sundrie and often recourses the one to the other What entercourse of writings What mutuall conferences What hot disputes What arguings What answerings What replies and reioynders or euer we could fitly accord about the seuerall questions propounded betweene vs And which is more to be considered the contention it selfe concerning these matters it became no lesse violent then that betweene Paul and Barnabas about the hauing of Iohn Marke in their companie in so much as we eftsoones departed asunder the one from the other Howbeit that onely wise God who turneth the infirmities of his seruants to the furtherance of his glorie he did so moderate our mindes concerning the action in hande as wee both of vs fully resolued to stande fast to our tacklings and thereupon also by an interchangeable couenant did foorthwith conclude to continue this newly attempted controuersie vntill by the verie sway of truth the one be enforced dare manus to hold foorth the hand and submit to the other And herein also we found euerie hower the fauorable assistance of Gods holy spirit for the timely suggesting of many strange and vnwoonted matters which haue not hetherto beene vsually heard of concerning the question it selfe With these many meditations and seuerall conferences we were wholy taken vp till the verie truth it selfe as we verily beleeue began after many debatings and bickerings to breake foorth like the sunne in his strength Whereupon also we eftsoones began to speake both of vs but one and the selfesame things and which more is being now knit together in one minde and one iudgement concerning these seuerall matters we determined foorthwith to put downe in writing whatsoeuer had deliberately passed betweene vs. Purposing withall to vse the priuate contemplation of these our primarie labours as a prouoking sharpe â—pur to pricke vs eftsoones an ende vnto the timely vndertaking of the like priuate conference in some other matters else of like waightie importance That being by this meanes sequestred quite from all secular cares we might the more freely imploy our whole mindes to such secret meditations as should further the timely discharge of our seuerall duties Perceiuing moreouer by the timely dispatch of this one intricate matter that two conscionable ministers conioyning their studies being both of them industrious bent wholy in hart to search and to find forth wisedome by althings that are done vnder heauen might by such mutuall endeuours verie easily accomplish many profitable workes for themselues and some others Howbeit for the putting ouer of these our priuate labours to the publike veiw of the world that we assure thee was neuer in our thoughts at the first no we did fully resolue to keepe these our conferences from the sight of all others saue onely our selues for these following reasons First we were greatly discouraged from the publication hereof in an onely regard of our proper imperfections for the skilfull determining of such intricate doubts acknowledging our manifold wants to be such so great as we were mightily afraid to put the due trial of our skil vpon termes And for this cause we durst not attempt the tendring of our owne but hourely expected from some others of more maturity a booke better ballanced for the timely encouÌ„tring with such late bred broiles as concerned especially those vnwonted occurrents Secondly our said purpose for publishing this treatise was also eftsoones nipt in the head by often recounting the new-fangled nicenesse of this present age wherein nothing almost is now pleasing to any especially the curious companions but that which being euery way concluded first in scholasticall forme is also very finely florished ouer with a Ciceronian vernish And therefore perceiuing these our labors to come short of such reckoning we verely perswaded our selues that this plaine coine of ours would hardly passe with those cinicall censurers for currant good paiment Thirdly the maturity and ripenesse of many ministers and others among whom we conuerse was not the least stoppage vnto vs. For we are not ignorant that men now a daies being very acute in conceite too too much ready with eagle-like eies to prie exactly into any thing publisht in print are euery way able and apt enough also to censure so sharply as may be the published labours of others how lazy or leaden-heeled soeuer in laying foorth their owne proper talents to the greatest aduantage Fourthly our compassionable care to profit and our exceeding great loathenesse to preiudice the parties them selues or to aggrauate with the waight of one finger the present afflictions of those whom this treatise of ours more especially concernes hath hitherto forestalled our purpose from publishing our present labours Being in very great feare that these our pretious balmes how soueraine soeuer would rather breake their heads then bind vp their bleeding wounds the physicall composition of our oile and our wine it is so vntoothsome a triacle to their distempered humour and vnsauory tast Lastly we haue thus long been held back from making our conferences common to others in an especiall regard of that christian conceit which we haue hitherto had of their christian conformity to a more dexterity together with the needlesnes as we thought in publishing any other new matter concerning this argument Both because authority it selfe had seised vpon them long since and for that also the printed report of the commissioners iudiciall proceedings against them might as we verily thought haue been fully sufficient for many respects to quiet their passionate spirits and to calme the turbulent tempests arising from thence For if the good man of God he hauing a far better cause and calling then these men to persist and hold out in his purpose attempted did notwithstanding very duetifully submit to Amaziah his princely commaund concerning his silencing we verily perswaded our selues that Quâ—ene Elizabeths authenticall commission concerning ecclesiasticall persons and causes in due regard of their dueties to God and her Maiesty might haue enioined them both to lay their hand on their mouth and to put a present end to their further proceedings in a practise especially so directly opposite to her princely prerogatiue so authentically debated and the same so iudicially also determined Loe these in effect were the maine reasons them selues which hetherto with held vs both from profering our labours to the publique veiw of the world If happely it seeme strang vnto any that we should now so suddainely desist from such a determined purpose it may please them to consider afresh that for as much as some malefactours notwithstanding their palpable crimes in a malcontented humour doe
drawen by his owne concupiscence namely by the concupiscible faculty of his proper mind yet this is also as certeinly true namely that euen the concupiscible facultie also it selfe is first set a worke by meanes of the phantasie or interiour sensitiue power Which said sensitiue power receyuing an impression of such sensible things as are offred vnto her from the exteriour obiectes of the exteriour sences doth foorthwith set the concupiscible facultie a worke and makes it to lust after those sensible things in conceipte As for example whensoeuer the diuel entendeth to worke mans mind to his mischeauous purpose he first makes an assault vpon that which we cal the sensitiue facultie and by offring some deceaueable obiect vnto the exteriour senses endeuoureth to circumuent the sences them selues and so he bewitcheth the mind And euen after this sorte he seduced the eares and the eies of Euah her selfe telling her confidentlie they should knowe good and euil making her also beleeue that the forbidden fruite was fayre to behold and thereby subdued her sensitiue facultie And because the delight of the exteriour senses is to litle or no purpose without the desire of the mind the diuel therefore proceedeth next to encounter with that which we cal the concupiscible facultie namely that by which we are earnestlie alured to affect those sensible things wherein the interiour sensitiue facultie so highlie delighteth And hereupon also by a false perswasion of good he enticed Euah to couet that fruite forbidden and so conquered likewise her concupiscible facultie And because it is to litle or no purpose at al that the concupiscible facultie being filthelie deceaued by a false perswasion of good should affect the tentation vnles the vnderstanding also approue of the same the diuel therefore he laboureth next to conquer that principall power of the mind which we cal the intellectiue faculty And this also he endeuoureth to doe by discrediting that selfesame truth wherupon the intellectiue facultie should fullie and finallie resolue it selfe notwithstanding anie the forenamed deceaueable alurements from the sensitiue or concupiscible facultie arising against it And euen after this sort he also preuayled with Euah falsifying that infallible truth of God which told her they should dy the death so ouercame her intellectiue facultie And because it is to litle or no purpose though the sensitiue the concupiscible and intellectiue faculties also be seuerallie taynted so long as the mind it selfe with a valorous power withstands the tentation the diuel therefore he laboreth lastlie to leauie his vttermost force against that which we call the irascible facultie that I meane wherewith we should mightelie withstand anie his mischieuous purposes according to the true direction of the intellectiue facultie it selfe And therefore this irascible facultie he eftsoones assaulteth afresh by suggesting a false suspicion of some falslie supposed enuie or malice of God in giuing that rule whereupon the vnderstanding relieth And euen by this selfe-same meanes he cunningly circumuented our Grandmother Euah telling her confidentlie that God forbade them not to tast of that fruit as being euill in it selfe but of a purposed malice to withhold them both from a more happie estate and so hauing fullie vanquished her irascible facultie he then forthwith effected the sinne to the full Thus then by al the premisses it is verie apparant that those sundrie tentations wherewith satan assaulteth mens minds they do ordinarily arise first from external alurements and so proceede by degrees to the mind it selfe and that therefore we neede not imagine anie such mental possession for Satan before he can bring the bodie of man to those disordered actions which tende to the full accomplishment of any his mischieuous purposes For by such mentall possession he might truely be saide to tempt men rather by some appetible meanes then by any suggesting maner at all which were absurde to imagine but verie ridiculous for any one to auouch Lycanthropus This sets foorth the subtile proceedings of Satan in tempting men vnto sinne but concludeth nothing against his mentall possession Orthodoxus It fully concludes the point for which especially the same was propounded namely that Satan he needeth not first to enter essentially into the possessed mans minde before he can possiblie bring the bodie it selfe vnto his slauish subiection And in verie deed I see not to what purpose we should yeeld him any mentall possession at all Lycanthropus Doe you confidently hold that the diuel hath no mentall possession in any Orthododoxus I holde this for an infallible truth namely that the diuell doth not essentially enter into any mans minde Pneumatomachus What reasons haue you for this your opinion Orthodoxus I haue manifold reasons to induce me vnto it Philologus Let vs heare your reasons I pray you Orthodoxus With verie good will And for a plainer proceeding I will first briefly put downe the reasons themselues and then prosecute them at large as occasion is offred Lycanthropus We like well your order and therefore lay downe your reasons Orthodoxus My reasons are these 1. First no such mentall possession may possiblie be prooued from the written word 2 The diuell himselfe as also mans minde are euerie of them both intellectuall powers created of God for other more speciall ends then that supposed mentall possession it being no purposed end of God apparantly reuealed in all the scriptures 3 They are both of them spirituall substances the one not being by nature more subtile more slender or more thinne then the other neither yet of more capabilitie or more apt to conteine then the other whereby it might of that other be made the more capable 4 There is nothing in heauen or in hel of power to penetrate or to enter into the spirits of men saue onely the eternall creatour of spirits 5 By auouching the diuell to be inherently in the possessed mans minde we doe fearefully derogate from the Deitie of the holie Ghost and very dangerously darken the miraculous operations of that sacred spirite whose peculiar office it is by an vnspeakeable and admirable action repletiuely to inhabite and dwell in our harts for euer 6 If the diuell doth essentially enter into the very substance it selfe of the possessed mans minde then necessarily there must be either a confusion of substances which to hold were absurd or else a rending and separation of substances at least called properly a vacuum which were follie to imagine but madnes for any to auouch 7 If the euill Angels in the execution of iudgements do enter essentially into any mans minde then also the good Angels in the execution of mercies they doe enter essentially into some mans minde But the latter is false and therefore also the first 8 If the minde be wholy in the whole body and wholy also in euery part also if it alone be the first substantiall forme and acte of a naturall bodie how then may the diuell be
possiblie inherent in the possessed mans minde but either there must be a penetrating of spiritual dimensions or two distinct substances togither at once in one and the selfesame subiect or two substantiall formes in one and the same naturall bodie at least all which are absurd 9 If the diuell be essentially inherent in the possessed mans mind then is he so either dimensiuely or repletiuely or definitiuely at the least or not at all But not dimensiuely for so onely are corporall substances circumscribed in place whereas the diuell he is onely a spirituall essence and therefore not dimensiuely locall as are corporall substances Neither can he be in the possessed mans minde repletiuely for so onely is God who onely is of infinite and incircumscriptible being and therefore repletiuely filleth each place whatsoeuer whereas the diuell is onely a finite and circumscriptible creature comprehended after a sort in one peculiar place And therefore he must necessarily be in the possessed mans minde definitiuely or not at all Which although it be so yet can we not thereby conclude any substantiall inherencie but a being there determinately and in an onely conceite 10 Lastly if the possessed mans minde be essentially a place for the diuell then is it either a common place and so capable of many substances together or a proper place and so absolutely able to circumscribe the diuell his essentiall being for a place is the circumscription of an essentiall substance And then also the diuel he must needes be a moueable bodie yea and the possessed mans mind in that selfesame respect must also become an immoueable bodie otherwaies there would be a progresse in endlesnesse which thing euer nature it selfe doth abhorre Or els if neither a common nor proper place then necessarilie an imaginarie place or no place at al which though it be graunted doth not conclude anie real possession For an imaginarie place is only a place in conceite and so by consequence the diuel he hath onelie in man an imaginarie possession Now then al these the aforenamed reasons doe make me to hold for infallible truth that the diuel doth neuer essentiallie enter into any mans minde Pneumatomachus Your reasons I assure you they satisfie me to the full but what saith Lycanthropus concerning this point Lycanthropus I say and hold as before that the diuel in so manie at least as are subiected vnto him hath vndoubtedly an entire and absolute possession yea euen in their verie mindes or hartes Orthodoxus No such mental possession may possibly be proued from the written worde Lycanthropus Yes the very scripitures themselues they plainely auouch that the diuel entreth and dwelleth in man that he entred into the heart of Iudas that he filled Ananiah his heart and so forth What other thing els may be collected from thence but that the diuel hath really in man a mental possession Orthodoxus You relie too much vpon the bare letter it selfe and that is the onelie thing which deceaueth your iudgement For albeit the bare letter doth say that the diuel entreth into and dwelleth in man that he entred into Iudas his heart and filled Ananiah his heart with guile yet that selfe same entrance that dwelling and that filling of the hart must not be formally but effectiuely vnderstood As for example the Diuel in verie deed and in truth may truely be said to enter into the verie hart of a man because he powerfully suggesteth and effectually worketh in mans minde his purposed mischiefes Againe the diuell may truely be said to dwell in the hart because by the efficacie of his working power he holdeth mans mind as a captiuated prisoner at his owne will and pleasure Euen as also the Lord he is said likewise to dwell in our harts by faith not that he essentially inhabiteth there but by reason of the effectual working of his mightie power Lycanthropus You may expound at your pleasure but I verily beleeue that the diuell hath essentially in some a mental possession Orthodoxus Are not the diuels as also mens mindes intellectuall powers created of God for other speciall purposes then that which your selfe doth imagine Prooue by the worde that the Lord in creating of them did euer propound to himselfe such a mentall possession then you say something vnto it Philologus Notwithstanding all this if the diuell hath in man any reall possession at all me thinks then because he is a spirit he should first really possesse the spirit of man Orthodoxus The diuel I confesse is a spirit therfore he principally affecteth mans spirit and yet doth it not follow that therefore he substantially entreth into the spirit of man neither is there anie sence in such sequel For the diuell himselfe as also mans spirit were either of them both created of God and therefore not vncreate but created spirits of God Neither is the one by nature more subtile more slender or more thinne then the other neither yet of more capabilitie or more apt to containe then the other whereby it might of that other be made the more capable as was shewed before No surely that is a propertie onely peculiar to the diuine substance it selfe Neither is any thing else in heauen or in hell of power to penetrate or to enter into either an humane or Angelicall spirit but that onely eternall spirit almightie creatour of all things of whom it is truly affirmed that he alone searcheth out trieth vnderstandeth and knoweth the minds of all men Moreouer if the diuell doth substantially enter into and really possesse the minde of a man then what difference concerning that point betweene the holie Ghost and the diuell Or howe is the deitie of the holy Ghost himselfe by such vnspeakeable or admirable action made apparant vnto vs For euen therefore is the holie Ghost declared to be true God because he is able repletiuely and by speciall operation to dwell in mans spirit for euer according to the testimonie of our Sauiour saying he dwelleth with you and shall be in you By all which it is very apparant that vnles you dare deifie the Diuel make him matchable with God himselfe in diuine essence operation knowledge you cannot nor may not affirme that the diuel doth substantially possesse inhabite the mindes of men Philologus Nay sir I am I assure you so sarre of from either deifying the diuell or making him in essence operation or knowledge anie waies matcheable with God as I had rather vtterly to denie him all manner of possession then auouch any thing at all that may import such an inferrence Lycanthropus Well yet I cannot be perswaded but that the diuell hath a mentall possession in some respect Orthodoxus He hath so indeed Otherwaies it were to little or no purpose for him to deale with the bodie vnlesse he could therewithall accomplish in some sort the mindes consent Howbeit that the diuell doth
then the father and the sonne both do really and essentially inhabite in the harts of so many as obserue the word which how absurd it is to auouch your selfe may consider Besides that if you so strictly doe tye your selfe to the obseruation of words how vnderstand you this scripture The good Spirit of the Lord departed from Saul and an euil Spirit of the Lord came vpon him Would you haue vs to imagine fromhence that king Saul himselfe was really possest with an euill spirit or a diuel Lycanthropus Yea what other thing else Orthodoxus Then may we by the same reason conclude that Saul also before that time was really possest with the good spirit of God For when Samuel annointed him king it was said in like sort that the spirit of the Lord should come vpon him Againe that the spirit of the Lord it came vpon Saul Yea then may we likewise conclude that Dauid also himselfe he was really possest with the good spirit of God for it is said that after Dauid was annointed the spirit of the Lord came vpon him Now then tell me I pray you whether you thinke that Saul and Dauid were really possest with the good spirit of God and that the spirit did essentially enter into them Lycanthropus I vnderstand it euen so I assure you Orthodoxus Why man besides the absurditie arising thence the verie letter it selfe importeth a quite contrarie sence to that which you seeme to insert For the wordes of the text are not thus the spirit of the Lord entred into them but the spirit of the Lord came vpon them both Howbeit whether it had beene the spirit of the Lord entred into them or came vpon them it is al one in effect and may in no wise be vnderstood of anie essential possession but of an effectual operation of that spirit of God whether good or euil For in euerie of those places the word in the original is tsalac Which Ierome translates leaped vpon them Lyra he hath entred forciblie vpon them Pagnine he hath rested vpon them Tremellius he hath rushing vpon them Montanus he hath prospered vpon them None of al these howsoeuer they differ in termes they dreame not you see of anie real possession at al. Yea and the word tsalac also it selfe if we respect the natiue signification is properlie to be translated thus The spirit of the Lord preuailed had prosperous successe did happelie proceede or prospered greatlie in Saul and in Dauid al which hath relation to the efficacie and not to the essence of the spirit at all Otherwise if notwithstanding al this your selfe wil needes vnderstand in that place an essential entrance or real possession the grosse absurditie thereof may more plainlie appeare by the conference of this one with some other places of scripture where the selfesame word is also in vse As first where Eleazar saith vnto Laban hinder you me not sith the Lord bath prospered my iourney Would you expound it thus hinder me not sith the Lord hath caused my iorney verie really and essentially to enter into me Againe where it is said that whatsoeuer the godlie man doth it shall prosper Should we translate it thus the godly mens waies shal substantiallie enter into him Againe where the holie ghost saith vnto Salomon prosper thou with thy glorie Should we expound it thus let thy glorie substantiallie and reallie possesse thy person Briefly where Ieremie complaineth thus why doe the waies of the wicked prosper must we imagine that the waies of the wicked doe enter essentiallie into their bodies and soules that were to to absurd And yet in such a strict tying of our selues to the word we may by as good reason enterprete these places thus as those other of Saul and of Dauid the holie ghost vsing especially in euery of them al but one and the selfesame word Exorcistes If the scriptures be so intricate concerning these pointes what waies were we best to take for the vnderstanding of them aright Orthodoxus You must not be haled hedlong an end with an inueterate opinion receiued hand ouer head from hand to hand without further search or due trial of the trueth of the matter but must verie hartelie pray and most conscionablie depend vpon the holie spirit of God for a true vnderstanding and wisedome herein For seeing the proper nature of spirites and diuels is not in the sacred scriptures so exactly so plainely set downe as that thereby we may certeinly know them euen as they are in their proper and essential being we must therefore most humbly endeuour our selues very faithfully to imbrace and constantlie to beleeue the true sence of the scriptures concerning these points yea euen in such simple sort as the holy spirit of God who is the Lord of all spirites hath set downe the same Alwaies remembring this that spirites and diuels they are in the scriptures euermore spoken of as of spiritual substances howsoeuer for the onelie helpe of our slender capacities they be sometimes more groslie expressed by parables and metaphors and in a more sensible or corporal manner then otherwaies they are in themselues And therefore whereas it is said that the spirit of the Lord came vpon Balaam Othoniel Gedeon Iphthah Sampson Saul Dauid Azariah Ezechiel and others Moreouer where it is said that the Lord seperated the spirite of Moses and put in vpon the seuentie Elders againe that the spirit of Eliah was double vpon Elisha that Caleb had a spirit farre differing from the rest of the Israelites and that Daniel he had a more excellent spirite then al the rest yet that selfesame entrance into that resting vpon that multiplying that doubling and that excellencie of the spirit is not to be vnderstood of any real or essential possession but of an effectual and powerful operation of that selfesame spirit concerning the speciall worke for which it was sent So as although the spirites of the Lord whether good or euil are said to be giuen by proportion and nomber yet not the substance or quantitie but the condicion or qualitie of the spirit it selfe must be alwaies presupposed and ment thereby which is a point that I would haue you especially to consider throughout our whole conference concerning spirites and diuels Lycanthropus This I confesse is a verie good caution concerning the condition qualitie and operation of spirits Howbeit for any thing hetherto heard I can at no hand be perswaded but that the diuell albeit mans minde be free doth really and essentiallie enter into the possessed mans bodie Physiologus Goe to imagine that this your supposall were euerie waie sound and then do tell me withall what the diuell doth in the possessed mans bodie Lycanthropus What doth he there verie vntowardly I warrant you for euen in that selfesame bodie and by the helpe of that body he doth effectually accomplish and execute those
I take it for those sinfull actions Physiologus But seeing sinne it selfe is onely a voluntarie transgression of the law of God how holdes it with equitie that the soule should be answerable for those selfesame organicall actions which she did neuer voluntarily assent vnto accomplish affect or approoue Lycanthropus Because the animall operations of the soule they being appointed by God to direct and to moderate the organicall operations of the bodie did faile in doing that dutie Physiologus How should shee possiblie accomplish that her appointed dutie concerning the direction and moderation of those organicall operations shee being before verie violently and absolutely dispossessed of the bodie it selfe by whom those organicall actions should haue beene wrought according to her proper and onely directions Besides that the peculiar actions of the vnderstanding affection and will are meere animall respecting either the minde it selfe or the minde and bodie togither Touching the minde it selfe her animall operations are onely to vnderstand to affect and to will These animall operations they are such as the minde her-selfe both may and doth effectually accomplish without the bodie and being quite seperate from it And also she hath her animall motions whereby she is locally mooued without the bodie and being quite seperate from it For so the soule of Lazarus his bodie being dead fower daies in the graue did locally mooue and returne yea by such a non organicall or animall motion the verie soules of the saued damned are at this present continually moued The animal operations respecting the minde and bodie togither they are the dutifull applying of the vnderstanding affection and will to an orderly direction and circumspect moderation of al the organical actions To the timely discharge of which duty the minde especially is bound so long as she is naturally inherent or peculiarly predominant ouer the bodie Else she is freely exempt from all charge of the bodie and hath then her animall operations wherein her office doth wholie and onely consist And euen as in the minde so also in the body there be some such meere corporall actions and motions as the bodie it selfe both may and doth also accomplish without any direction or moderation of the minde As for example The dead carkasse of a man being quite seperate from the soule it hath notwithstanding her corporall dimensions figure situation and habite yea and is locally mooued either downewards by a natural motion or else vpwards or ouerthwart by a violent motion Yea and all these corporall operations and motions the bodie hath and may also accomplish by herselfe alone without any her soules direction moderation or guidance they being especially such actions and motions as appertaine not to the minde at all Now then as the soule hath some such animall operations peculiarlie appropriate to it as it may well and doth effectually accomplish without the bodie being freely seperate from it and therefore no reason the bodie it selfe should any waies be answerable for those peculiar actions of the minde whereunto she was no waies assistant so surely the bodie it hath and may haue some such corporall actions and motions peculiarly appropriated or violently enforced vpon it as it may and doth also effect without any the direction moderation or consent of the soule it being quite seperate from it or from any the directions thereof at the least and therefore it is absurd to imagine that the soule should be brought to account for any those peculiar actions or motions of the bodie which it neuer directed the bodie vnto nor neuer gaue consent to the same in any respect Lycanthropus I know not which waies to answere your speech howbeit very certaine I am the diuell hath really in man a corporall possession at least Physiologus How do you know it for certein sith the diuel is onelie a spirit of a spiritual substance simplie and absolutelie without all mixture of corporall matter and therefore he needeth no such real possession in anie mans bodie Lycanthropus He needeth no such real possession in any mans bodie I confesse in regard of his owne essential beeing Howbeit respecting more especiallie the timely execution of his tyrannicall tormenting of bodies there is necessarilie required in the parties possessed an essential possession at least Physiologus Why man as the Lord God in the verie first creation did constitute spirites and diuels essentiallie absolute in their owne proper beings without anie apparant necessitie of such an essential mixture with humane bodies so surelie you are neuer able to proue from the word that the infinite wise God did euer propound to himselfe in the creation of bodies anie one purpose at al concerning such essentiall possession of spirites and diuels Neither are you able to show by the scriptures that the diuel did euer receiue so large a commission from God concerning mens bodies For very certeine it is that the diuel did earnestlie entreate and the Lord for many respects did purposelie permit as much scope to the diuel concerning Iobs bodie as anie mans bodie besides either before him or after him and yet did the diuel neuer begge nor the Lord neuer graunt anie further power at al concerning the bodie of Iob then onelie an actual afflicting but not anie essentiall possessing at al. Besides that the whole man bodie and soule was preordained by the secret purpose of God to be for euer the liuelie image of his absolute maiestie respecting especially the perfection and holines thereof yea and which more is to be also a perpetuall habitacle and glorious temple for his sacred spirit and therefore it is incredible that the foreseeing wisedome of God would euer permit any such essentiall possession to spirites and diuels as should not onelie most beastlie pollute and deface his owne image but which more is euen reallie as it were transforme the habitation of his holie spirit into a filthie cage of vncleane spirites a most stinking stie for satan him selfe and a most horrible dungeon for damned diuels Lycanthropus Why sir this metamorphosis or change was primarilie effected in the persons of Adam and Euah who being both created according to the image of God concerning body and soule did not onelie quite loose the said image of God but which more is did presentlie put vpon them the verie image of the diuel who is called the strong armed man and they are now become that dwelling house of his which he possesseth and keepeth in peace Physiologus The image of God it was not lost in Adam and Euah as touching the essence but concerning onelie the perfection the sanctitie and holines thereof Neither did they essentiallie but onlie actuallie put vpon themselues the image of satan Neither did that strong armed man the diuel at any time essentially but onely effectively possesse or keepe them in peaceable possession as an house for himselfe And therefore either you must necessarily acknowledge the diuel to haue an essentiall possession not onelie in
deliuered by the Angel at al but only by the immediate power of the Lord who himselfe alone did open the mouth of the asse as was shewed before Howbeit you your selfe foysting in here by the way this cunning conceite do couertly goe about I perceiue to alter the state of our question which consisteth onely of the diuel his essentiall assuming and entring into bodies Pretermitting therefore to discourse here of the diuel his sensible speaking by the meanes of a true naturall body vntil we come to entreate of actuall possession Do now say what you can for the question in hand or presently giue ouer the same Lycanthropus Satan he essentially assumed the dead body of Samuel departed yea and appeared and spake sensibly in that selfesame body therefore spirits and diuels they can also assume to themselues some naturall bodies and performe in them such natural actions Philologus Well said Lycanthropus this argument I verely suppose will hold Maister Orthodoxus very hard to his pinnes Those other before were drawen from the good angels of God who are able to do more then the diuels by much and therefore no sound reason may be concluded from them to the diuels who wanting like priuiledges are also far vnequal to them in wisedome and power But this argument which you make now from the person of satan himselfe I beleeue is a toucher and such a one as is able to driue Maister Orthodoxus to al his shifts Pneumatomachus Beleeue me sir it is a soaker in deed and therefore what say you vnto it Orthodoxus Beeing such a toucher as Philologus affirmeth I would not willingly touch it for feare of being defiled with the follie thereof And therefore letting it lie soaking a while in the suddes of your idle conceites til the maine force thereof be wasted away with the wetting I doe here tel you by the way for an answere It is generally and iudicially determined by the whole church of God yea and the marginall note in your bible doth likewise auouch that it was not Samuel himselfe that appeared but the diuel forsooth in Samuels likenesse Which being certeinely so do now tel me what substantiall consequent can possibly arise from your antecedent it beeing so false and vnsound Lycanthropus Let the church and marginall notes conclude what they please I haue the plaine text on my side which saith it was Samuel and vnto that wil I stick Orthodoxus You say you wil stick to the text Very wel said hold you fast to the words of the text and then tel me which way you wil proue it the diuel himselfe essentially in Samuels body who appeared to Saul There is no mention of the diuel in all that story neither doth the text say it was Samuels body but Samuel himselfe that appeared Exorcistes Though the diuel be not nominally exprest in the story yet there be many things in the story it self which do implicatiuely vnfold his nature vnto vs and which can haue relation to none but himselfe Namely first the Lord hauing refused before to giue answere to Saul by liuing Prophets it is vnlikely he would answere him now by the dead hauing especially forbidden the same by his word And therefore not Samuel himselfe but the diuel in Samuels body appeared to Saul Againe he that appeared did suffer himselfe to be worshipped of Saul which thing neither Samuel nor any good Angel in heauen would haue permitted and therefore it was the diuel in Samuels body Moreouer he which appeared told Saul that the next day being slaine he should be with him but Saul was a reprobate and could not be with Samuel in heauen and therefore by all the premisses it is very apparant that it could not be Samuel himselfe but must needs be the diuel in Samuels body who appeared to Saul Orthodoxus As though because some things in the storie are hardly correspondent to Samuel therefore forsooth it must needes be the Diuel and none other There be as many other things in that storie which at no hand may be applied to the Diuel but doe more fitly accord vnto Samuel and yet dare I not from thence so confidently conclude that therefore it was Samuel himselfe that appeered As first the scriptures throughout that whole storie doe say it was Samuel himselfe not the Diuel in Samuels bodie but if it were not Samuel in deede the text should report an vntruth and offer great iniurie to Samuel in naming the Diuel so oft by his name Againe he that appeered complaines vnto Saul for being wakened but Diuels being spirits doe neuer sleepe and therefore not the Diuel but Samuel himselfe appeered to Saul Againe he that appeered did truly prophesie the death of Saul and his sonnes the very next day but this the Diuel could not doe he hauing no sound foreknowledge of things neither would he haue done it for he is a lier and the father of lying and therefore not the Diuel but Samuel himselfe did appeere Briefly he that appeered tolde such a tale vnto Saul as the Diuel himselfe vnlesse he were mad or had purposed vtterly to ouerthrowe his owne kingdome would neuer haue told and therefore by all the premisses it is very apparant that it was not the Diuel but must needes be Samuel that appeered to Saul Exorcistes Notwithstanding all this some of the old fathers suppose it was the Diuel that appeered to Saul Orthodoxus They doe so but let them or some of you shew me how he appeered to Saul Lycanthropus He appeered essentially in Samuels bodie Orthodoxus The text declareth no such thing at all and it tels vs plainly it was Samuel himselfe not the Diuel in Samuels bodie Lycanthropus You your selfe alledged euen now the consent of the Church and the marginall note to prooue it the Diuel in Samuels likenes Orthodoxus The likenes of a thing is not the thing it selfe and therefore if it was the Diuel only in the likenes of Samuel then not the Diuel essentially in Samuel his bodie And so this example you see concludeth no essentiall assuming of bodies by either spirites or Diuels which was the very maine point for the which you produced the same Lycanthropus Howsoeuer you presse me with the sway of reason I doe yet confidently hold it to be the very diuel himselfe in Samuels body Orthodoxus I wonder you wil be so confident in impossibilities For Samuel he died in the yeere of the worlds creation three thousand sixty eight and Saul he was slaine in the yeere three thousand and seauenty so that there were ful two yeeres and better betweene Samuels death and these desperate dealings of Saul Now then if Lazarus body lying but foure daies dead in the graue was subiect to stinking the body of Samuel lying dead three hundred and thirty daies at the least must much more be subiect to corruption and rottennesse And therefore how is it possible the
transfigured transformed or metamorphozed him selfe into an angel of light Wherin the Apostle purposeth nothing lesse then to proue that the diuell is really essentially or substantially incorporated or changed into an Angell of light for then he could in deed and in truth be no longer a diuell but must necessarily become in deed an Angell of light Howbeit the Apostle he laboreth by that selfe same word to shadow forth vnto vs after a sort the wylie practizes and cunning proceedings of satan Who when he entendeth most deepely to circumuent and deceaue the sonnes of men then he pretendeth the most religious and the holiest shewes of all Exposing in all outward appearance the holy affections sinceritie and zeale of the holiest Angels of light For vnlesse the malignitie of satan be sleightly and cunningly couered his deceaueable purpose is seldome or neuer effected This I assure you is the very true naturall sense of the Apostles speach Exorcistes Men may surmize a sense to them selues and therewithall may writhe the Scriptures which way they lust like a nose of waxe We sticke fast to the plaine words of the text which doe tell vs plainely that satan is transformed into an Angell of light Orthodoxus Barren braind fellowes hauing nought to say for themselues they eftsoones are enforced to writhe the scriptures like a nose of wax for saluing their credites As for my selfe I seeke no windings or turnings at all but by Gods grace am ready so soundly to establish the sence I haue giuen as your selfe with all your endeuour shall neuer be able to wrench or to writhe the same from our purpose the breadth of one haire And herein by the way I must throughly aduise you of the Apostles maine scope concerning that scripture which was to display the crafty preposterous packings of those counterfeite Apostles who labored to bring the Apostle his ministery into publike contempt among the Corinthians And this they endeuoured to do by preaching freely among the Corinthians without any maintenance at all Entending thereby if Paul likewise continued his former course of preaching freely among them either to weary him out quite for want of maintenance or to make his ministerie odious among them at least if being driuen by necessitie he should afterwards receiue a maintenance from them for the necessary supplie of his present wants The Apostle perceiuisg this their pestilent purpose he laboureth very carefully with his owne hands and receiuing the supply of his wants from other Churches he accepteth of the Corinthians no pennie maintenance Not because he loued them not but for that he would cut away occasion from those false Apostles who desired occasion that they might be found like vnto him in that wherein they reioice As if he should say these false Apostles who preach freely among you they goe about by a wonderfull shew of holines to insinuate themselues into your fauours and to discredit my ministerie by what meanes they may Notwithstanding howsoeuer they dissemble their diuelish pretence this I dare shew you for certaine that they are in deed but deceiueable workers and do cunningly transforme themselues into the Apostles of Christ Neither let this thing seeme strange in your eies for Satan their master he also is transformed into an Angell of light and therefore no maruell at all though his ministers do transforme themselues as though they were the ministâ—â—â— of righteousnes This I assure you is the Apostles maine purpose and the verie apt coherence of all his speach from whence I doe reason thus Satan is so transformed into an Angel of light as his ministers are transformed into the Apostles of Christ. But his ministers are not essentially transformed into the Apostles of Christ therefore neither is Satan essentially transformed into an Angel of light Exorcistes Howsoeuer you argue the case we cleaue fast to the words of the text which flatly auoucheth vnto vs the transformation of Satan Orthodoxus Who euer denied him a transformation the question is onely about the manner thereof You hold that Satan is essentially transformed and I affirme that he is onely transformed effectiuely Now whether of both haue the truth on their side that will better appeare by the conference of this one with some other places of scripture where the selfe same word or a word to the like effect is also vsed As for example The Euangelist he saith that Christ in the mount was transfigured among his Disciples must we hereupon in an onely regard of that word verie absurdly and grossely imagine that Christ was essentially changed into some other substance or nature No but that he was rather made there most resplendent in glorie Againe the Apostle forbids the Romanes to fashion themselues to this world and wils them withall to be transformed But how essentially into any other substance or naturall being Nay not so but effectiuely into some other more sacred qualities by the renouation of their inward mind Againe we behold saith he in a mirrour the glorie of the Lord with open face and are transformed into the same image from glorie to glorie as by the spirit of the Lord. Wherein his meaning is not that we are essentially transformed into the verie image of God for so should he verie shrewdly confirme that folly of the family of loue which holdeth that men are deified in God and that God also is hominified in men But his purpose is that we by the operation of the holy spirit should proceed and grow by degrees from glorie to glorie vntill we be truely conformed vnto the similitude of that same glorious image of God wherein we were first created Neither is the particle as purposely put downe by Paul to note the improprietie but rather to expresse vnto vs the maner of that transformation as if he should say thus Euen as in times past Moses his face through that coÌ„ference which he had with the Lord in the mount became resplendent in glorie like to the shining of a glasse by the obiect of the sunne so surely our minds also they are affected euerie day with secret grothes of grace and doe proceed from glorie to glorie through the inward familiaritie of the holy Ghost who worketh inuisibly in euerie of vs that selfesame glorie which in processe of time will be made apparantly euident Briefly in another place and to verie like purpose he vseth the selfesame word saying thus Now these things brethren I haue transferred or figuratiuely put ouer to my selfe and Apollos Not meaning that he and Apollos were essentially transformed into the verie substance of those schismaticall teachers who troubled the Church of Corinth but that be only concealing the schismalikes names did figuratiuely apply and put vpon himselfe and Apollos their persons rather that so lie might the more in offensiuely censure their schismaticall courses Now then by all these places it is more then apparant that the words in the text cannot possibly conclude any
eight hundred yeeres past at the least But be it that the continuance also of actuall possession were iointly auouched by euerie of them for eight hundred yeeres after Christ yet this as it makes nothing I saie for the possession impleaded by you so are we not necessarilie bound to beleeue whatsoeuer they write concerning such matters we hauing both scriptures and probable reasons impugning the same Againe howsoeuer Iustinus Tertulian Cyprian Augustine the Councell of Bracha and Ecclesiasticall histories do all iointly auouch the continuance of actuall possession in those times and places wherein they conuersed yet no one of them all how holie or gracious soeuer do chalenge such extraordinarie power to themselues or once write that they dispossessed satan of any one person by him possessed And therefore they might be deceiued by some false supposall of an actuall possession pretended by others and so by consequence that which they write concerning those matters is of so much the lesse credit by how much especially there haue in euerie age of the Church some seducers sprung vp who for gaine or glorie pretending a special power from aboue for the dispossessing of diuels both might and did also therein deceiue the wisest of iudgement Briefly we are therein to beleeue their writings the lesse because there be sundrie sorts of diseases in men now adaies so like to the actuall possession of diuels as verie fewe or none can hardly discerne the one from the other Which falling foorth likewise in those former times might easily drawe those good Fathers into a strange imagination of some actuall possession there being in truth no such thing at all Exorcistes But tell me in good earnest I praie you do you confidently denie vnto all men an extraordinarie power for driuing foorth diuels in these daies of the Gospell Orthodoxus Touching any thing hitherto heard I do I assure you And for a further confirmation I argue it further thus If an extraordinary power for driuing foorth diuels be now giuen to any in these daies of the Gospel the parties then who challenge such power they must as directly declare that their speciall donation by some peculiar priuiledge from God as did the disciples of Iesus Christ My meaning is that whosoeuer will challenge to themselues any extraordinary power for the working of miracles they must first testify that power by their extraordinary graces in preaching the gospel they themselues being before but vnlettered men and they must also be able euen as authentically to auouch for infallible truth whatsoeuer they preach as were the disciples themselues vpon whom was bestowed especially that peculiar commission with extraordinary graces and powers to accomplish the same Otherwise we may shrewdly suspect some legerdemaine in pretending any extraordinary seale where the toong is not extraordinarily appointed before the extraordinary pen of an extraordinary writer For seeing all extraordinary offices are fully and finally determined long since we make no question but the extraordinary graces and powers attending especially those extraordinary offices did cease together with the office it selfe And therefore there remaining now in the church but ordinary officers they at no hand may challenge any those extraordinary graces and powers beyond their reach but must ordinarily attend vpon such ordinary canons and rules as the holy spirit puts downe for their ordination and in an orderly execution of euery such office imposed vpon them they must by earnest study meditation and praier except from God an especiall blessing vpon those their ordinary labours and trauels bestowed Exorcistes Howsoeuer the extraordinary offices and officers are vndoutedly determined long since as you seeme to auouch I for my owne part doe make no question at all but that the diuels haue now in these daies of the gospel an actuall possession in some at the least and that therefore there is also an extraordinary power in some to expel them from that their possession Otherwaies it were to to absurd to graunt the continuance of such a disease in the church as the Lord hath reserued no remedie for Orthodoxus Thus then you reason The disease it selfe is still continued therefore the remedie also thereof is still continued I answere your antecedent is but a pitiful begging of the cause in question For the continuance of actuall possession is the very thing we dispute of We flatly deny it and your selfe not hauing hitherto proued the same would now by way of entreaty obtaine at our hands a grant thereof Exorcistes I entreate no such fauour at all but doe prooue it thus All other matters else whereupon the miraculous faith of Christ his disciples did especially worke namely deafenesse dumbnesse blindnesse and such like haue stil their continuance in the church of God therefore the actuall possession of diuels comprehended in one and the selfesame commission with them it also is still continued in the church of God Orthodoxus I answere your antecedent thus Deafenesse dumbnesse blindnesse and such like they are not still continued in the church as things actually effected by any extraordinary power of the diuel but as matters naturally arising in men by reason of some defect or redundancy in nature or otherwaies by meanes of some disordered humours and such like vnnaturall accidents Howbeit the actuall possession we speake of is no matter naturally arising in men but a malady rather that is actually and immediately wrought by the power of the diuel himselfe And therefore this you see is no sound consequent vz. Infirmities naturally arising in men are still of continuance in the church therefore the actuall possession of diuels is still of continuance also Here is no sequel at all For the one I meane those naturall infirmities they are but ordinary matters the other that is the actuall possession of diuels was an extraordinary malady and had an extraordinary power to repell the same Exorcistes Sith you acknowledge the continuance of all saue onely that of actuall possession there can be no question of the continuance also thereof and I prooue it thus If deafenes dumbenes blindnes and such like being euerie of them in Christes time the principall matter whereupon the miraculous faith did worke are yet ordinarie diseases continued still in these daies of the Gospell and are onely now cured by Physicke as by an ordinarie and naturall meanes appointed of God then the actuall passession of diuels it being also in Christ his time one principall matter for the miraculous faith to worke vpon it also is now an ordinarie infirmitie continued still in these daies of the Gospell and is only now to be cured by fasting and praier as by an only ordinarie and naturall meanes appointed of God But the first is true in all experience and therefore also the latter Orthodoxus Albeit I should grant you the truth of the first in all experience yet your consequent concluded thence hath in it no appearance of truth
the same is onely a meere humane exercise not hauing in it owne selfe any sanctitie or holines at all Besides all this that which you say is too to absurd For if the onely exercise of fasting be made an effectuall meanes for dispossessing the diuell then may the same in like manner be made also an effectuall meanes for the effectuall suppressing of all those actuall sinnes whatsoeuer which the diuell suggests into men Because an actiue vértue which hath an abilitie in that which is greater it hath an abilitie also in that which is lesse that lesse especially being essentially subordinate in one and the selfesame kinde as are the actuall sinnes suggested by Satan to Satan himselfe And so by consequence any other creature else onely but abstayning a time as you did from meates and drinkes it may also be made an effectuall meanes to dispossesse the diuell himselfe and withall to suppresse his diuellish suggestions Exorcistes Nay sir I make not my exercise of fasting the efficient cause of that selfesame admirable action but an assistent rather in the fruitfull performance of that forcible prayer which forced the diuell to depart Not that my said prayer had beene vnfruitfull without some such speciall assistance of fasting ioyned therewith but for that the flesh being thereby tamed the better my spirit more feruently performed that selfesame prayer which then and there dispossessed the diuell Physiologus Why were you then so fond to affirme at the first that without the ioynt exercise of fasting and prayer together your prayer it selfe had beene vtterly frustrate concerning especiallie that speciall action Well then let vs proceed It was not your exxercise of fasting then but your forcible prayer that forced the diuell to depart But tell me I pray you do you not esteeme of that selfesame actuall possession as of an extraordinarie and a meere supernaturall matter Exorcistes Yes sir I dare flatly affirme that the same was entirely and wholie a meere supernaturall matter For had the same beene anie way naturall it should then haue proceeded from some such naturall causes or wantes in the partie himselfe as might haue beene otherwaies cured by physicall helpes and meere naturall meanes Whereas this the actuall possession in the yoongman there it had as Physicions affirme somewhat Diuine or supernaturall the same also incurable by any humane or ordinarie skill and which could not otherwaies be possiblie cured but by the onely ordinarie meanes of fasting and praier Physiologus I like well your plainenes But tell me yet farther I praie you whether your said action of fasting and praier for that dispossessing of Satan was any other thing else but a created or meere naturall action Exorcistes Nay surely sir that selfesame action as it proceeded from me and was simplie performed by me it was no other thing else but a meere naturall action For how coulde I possiblie practise any vncreated or supernaturall action being my selfe but a created or meere naturall agent Physiologus Yea but the effect which folowed of that your saide naturall action I meane that extraordinarie dispossession of satan it was vndoubtedly if any at all a supernaturall effect and so you absurdly conclude that an onely created or meere naturall cause it may eftsoones â—ffect some supernaturall actions Exorcistes Do make of the matter what pleaseth your selfe very certaine I am that my prayer alone did effectually driue foorth the diuell Physiologus Well be it supposed your verie prayer alone did effectually driue foorth the diuell as you verie fondly imagine wherein I beseech you consisted the efficacie force of your prayer Whether in sound or in voice or in wordes If onely in sound why might not then a tabret or drume haue also effected that selfesame admirable action seeing as shrill and as forcible a sound might haue proceeded from them as could possiblie proceed from your selfe Againe if onely in voice why might not a lyon a bull or a beare haue effected the enterprize sith they had beene able more terriblie to haue roared bellowed or brayed foorth their voices abroad then you your own selfe Briefly if neither in sound nor in voice but onely in words why might not then some pratling Parrat haue driuen foorth that diuell sith shee also might well haue beene taught to prattle foorth words if onely bare wordes would haue borne out the busines But perhaps you would haue vs imagine that the efficacie of your prayer did onely consist in the wordes of a man then must we withal be thus much perswaded at least namely that the verie bare wordes of a mortall man albeit they vanish in the aire as they are vttered foorth yet haue they in themselues such a secret force as is able to driue foorth a diuell Oh heere is â—oughtie good stuffe if the world were once quicke Exorcistes You are highly to blame in blazing abroad as you doe such sharpe Satyricall quippes and gyrding taunts against my admirable action wrought at Mahgnitton For by disgracing that woonderfull worke of the Lord the holie exercise of fasting and praier is shamefully scorned and brought into publike disgrace Physiologus I neither disgrace the holy actions of God nor scorne at any his sacred ordinances no I more truely esteeme and more sincerely reuerence the holy exercise of fasting praier then you do your selfe by much For whereas I onely approoue of the power and practise thereof according to truth your selfe by prophaning the same in such falsly supposed actions do make the holie exercise of fasting and praier to be shamefully scorned of atheistes derided of papists yea and very shrewdly to be suspected with weakelings So that you your owne selfe by these your disordered dealings do rather bring that holy ordinance of God into publique disgrace Exorcistes Do I bring praier and fasting into publique disgrace when I vse them onely in driuing foorth diuels Physiologus Why man you confesse them but meere naturall actions as they were performed by your selfe and you haue heard it sufficiently prooued before that no created or meere naturall power may possibly extend it selfe to any such supernaturall actions as is the extraordinary expelling of spirits and diuels And therefore by abusing the holy exercise of praier and fasting about such fasly supposed possessions of diuels what do you therein in effect but bring them directly into publique disgrace as I told you before Exorcistes What you told me before it makes no matter I both know what I did and what was my purpose in dooing the same Physiologus In deed it should seeme you propounded to your selfe some speciall purpose flat opposite to the holy ordinance of God and thereupon hath followed so bad an effect Exorcistes Why sir hath not the Lord established praier and fasting as an ordinary perpetuall meanes for the powerfull expelling of spirits and diuels By vsing the same therefore as I did in that admirable action I walked therein according to the holy ordinance of God Orthodoxus I
appointed praier and fasting an onely effectuall meanes for the powerfull expelling of diuels he notwithstanding all this doth make a speciall choice of persons of places and times for the more orderly effecting of euerie such admirable enterprise Orthodoxus Your answeres without doubt are suddenly fallen to such deadly debate among themselues as the one is readie to pull out the throate of the other by reason of some bad disposition or present defect in your memorie For praier fasting ere while was the only appointed meanes to expel the power of the diuel and now the efficacie thereof is restrained to places times It was not long since a publike ordinance appointed generallie for all men and now it is imposed vpon some speciall persons Not long since it might well be effected by the partie himselfe and his parents but now the powerfull dispatch thereof is peculiar onely to preachers and pastours Not long since it was an ordinarie power incident to any godly Minister or others but no Minister now how godlie soeuer hath the good hap to hit on that matter saue onely your selfe Thus then you see that as the disease so also the cure it doth ebbe and flowe with the Moone Howbeit these doubtfull vncerteinties doe sauour verie shrewdly of some legerdemaine at the least And howsoeuer your selfe auouching that God maketh speciall choise of persons of places and times woulde cunningly shelter your cause vnder Augustines credite verie certeine I am that the same is onely a Iesuiticall iuggling deuise and therefore it deserueth the selfesame answere with theirs For be it that the Lord as Augustine saith doth make a speciall choice of persons of places and times for the orderly effecting of euery such admirable action this prooueth not that the power of working myracles continueth still to this present Onely it sheweth that whensoeuer the Lord worketh any woonderfull worke he is free to make choise of persons of places and times as seemeth best to his wisedome And therefore admitting all this for a truth do tell me withall by what meanes you are certeine that the Lord made speciall choise of your selfe for such speciall busines Exorcistes Why sir the verie effect it selfe doth fully declare the truth of the matter for I cast foorth the diuell Orthodoxus Be it that some such effect as your selfe surmizeth did forthwith succeed your saide enterprize yet forsomuch as your selfe did no more in the matter then was ordinarily incident you say to any godly preacher or others how comes it to passe that those other performing the very selfesame things you performed your selfe no such admirable effect should follow their labors Was it for that the rest of the Ministers were all but vngodly wretches in comparison of you Or was it so rather for that those Ministers fearing the Lord aright the Lord would not suffer their innocent soules to be falsly seduced by any such sleights or for that you your selfe being at that time more destitude of grace had for the present some power to effect such a false deceiueable signe to your greater condemnation without speedie repentance Exorcistes Howsoeuer I may not impure a lesse measure of godlinesse to others neither yet arrogate any more to my selfe then to any of the rest verie certeine it is that onely my selfe had then the speciall power to expell the diuell Physiologus Master Orthodoxus let me argue this point Come on Exorcistes If your owne selfe as you say had then a more speciall power to expell the diuell by prayer and fasting then any of the rest that your said power it must needs be a vocall or personall power at the least My meaning is that such a speciall power it proceeded either from your prayer or your person but not from your prayer at all for the others also they prayed and fasted as deuoutly as you did your selfe albeit in vaine and therefore your prayer of it selfe it could haue no more power then theirs vnlesse hapily you haue some speciall prayer for that speciall purpose beyond the rest of your brethren Yea and when all comes to all it was not your prayer but your preaching it should seeme that expelled the diuell Againe if such a speciall power proceeded from your person alone then surely that selfe same personall power it was either some naturall or supernaturall power at the least Howbeit a meere naturall power it might not possibly be because no created or meere naturall power may possibly extend foorth it selfe to any such supernaturall action as hath been sufficiently shewed before Exorcistes That followeth not For the body of Christ it was vndoubtedly a created or true naturall body and yet notwithstanding there went vertue or power from out of the same for the admirable curing of people And therefore if it so seemed good to the Lord for the glory of his name why might not some power in like manner proceed from my person for the timely expelling of that spirit or diuel Physiologus Besides your shamelesse pride in matching your body with the body of Christ you do monstrously mistake the very point of your purpose For do you imagine that there went any power essentially from out of the body of Christ for the admirable curing of any Exorcistes I make no question thereof And the scripture it telleth vs plainly that the whole multitude thronged to touch him for there proceeded vertue out of him and healed them all Physiologus Though it be said in the text that vertue proceeded out of Christ to the curing of many yet that must not be vnderstood as though any vertue essentially existing in the naturall body of Christ did passe foorth essentially from him vnto others in that selfesame absolute number no but this proceeding of vertue from the bodie of Christ vnto others is so farre foorth to be accounted a going foorth as the effect may be said to proceed from the cause Or it is to be interpreted according to the maner of a cause producing an effect The which are said to go foorth the one from the other in as much as the verie cause it selfe doth apparantly shine foorth in that selfesame effect which it worketh And euen after such a manner we must vnderstand this matter in question Because the Diuine vertue it selfe essentially existing in the person of Christ did effectually procure present health to the parties oppressed Otherwaies how must that text be vnderstood which telleth vs that the wisedome of God being but one the same can do all things it selfe that it renueth all and entreth eueh into the holie soules making them the friends and prophets of God Now sir because it is said he entreth into the holie soules must we therefore imagine the holie spiriâ— of God to be any where now where it was not before not so for the same of necessitie at all times and seasons is euerie where present Howbeit because the holie spirit of God doth then
a like power be eftsoones permitted vnto them for the working of miracles it beeing a faculty inferiour to the other by much yea and such a power also as the very wicked may haue Physiologus The soundnesse of this reason consisteth in vnsoundnesse altogether and therefore the supposed soundnesse thereof for the proofe of your purpose is nothing else in effect but a festured incurable corruption concerning both matter and forme For first that it is faulty in matter your selfe may plainely perceiue in that it wholely relieth vpon a very false exposition concerning the word Exousia For whereas your Gregory or your selfe in his name do translate it a power the whole coherence and circumstance of the text doth plainely declare that it ought rather to be termed a right or prerogatiue Yea and which makes me to merueile sith that selfesame word is diuersly translated according to the diuerse occasions thereof namely sometimes a power sometimes a faculty sometimes a liberty sometimes an authority sometimes a care a procuration a right or prerogatiue It is too too strange that your selfe quite contrary to the true scope of the text should so confidently cleaue to the word power alone aboue all the other rehearsed before Neither may I possibly perceiue your purpose therein vnlesse happely you would iumpe with Castalio and the papists in their free-will opinion a thing directly opposite to the holy ghost himselfe as you may plainely perceiue both in that and the verse immediately following Where the Euangelist acknowledgeth onely such as are borne of God to haue the right or prerogatiue to be made the sonnes of God Not vnderstanding by the word Exousia as your selfe would falsly beare vs in hand any power of electing but a power of apprehending the adoption of God by faith Attributing wholy therein the effectuall working power of that selfesame adoption to the almighty alone and the power of apprehending that priuiledge vnto the sauing faith of the adopted sonnes of God in Iesus Christ. Yea and thus much also your selfe at vnwares doe flatly confesse in your very assumption saying that they haue power to be made the adopted sonnes of God making them plainely you see very passiues and no actiues at all in the work of adoption And so your owne reason concludeth directly the contrary of that which you labour to prooue namely that those good men of God they had onely a passiue power in the working of miracles that is they had none other but an instrumentall power therein as we shewed before Secondly your reason it is faulty also in forme For besides that the same is in no good forme it concludeth only a may be from a bare or naked supposall telling vs by a pittifull begging of the cause in question that if the Saints haue an actuall power in the greater there needes be no merueile at all if sometimes they haue also a like power in that which is lesse Very true as you say if the Saints of God haue in deed an actuall power in that which is greater then the sequel of your speech might happely haue in it some more probability But whether they haue in them such a power or no your Gregory he hath not concluded as yet Exorcistes Yea but he illustrates the matter by a plaine example Physiologus How could he illustrate the thing that is not at all For it is not yet concluded you see that the Saints of God had euer in themselues any actuall power for the working of miracles and therefore he cannot possibly illustrate the same by any example Notwithstanding propound your example that so we may see whether it be any sounder then the reason produced before Exorcistes That sundrie deuout and religious persons did effect many miracles sometimes instrumentally and sometimes principallie I meane sometimes by prayer alone apprehending the power of Christ and sometimes also by an actual power permitted vnto them it is verie apparant saith Gregorie by these folowing examples First the Apostle Peter instrumentally by praier alone apprehending the power of Christ restored Tabitha againe to her life On the otherside the selfesame Apostle more principallie and by an actuall power in himselfe and without anie inuocation or praier at all did actually deliuer Ananias to death By both which it is verie apparant that the holy men of God they had in themselues not onely instrumentally but which more is euen princâ—pally also an actuall power for the powerfull expelling of spirits and diuels Physiologus That some holie men of God haue had an especiall power permitted vnto them for the admirable effecting of miracles no wise man will euer denie because the Scripture it selfe doth plainely auouch that vnto some there was giuen the operations of great workes by the spirit of God Howbeit this we must hold withall that such a power whatsoeuer it was onely an instrumentall and no principall power at all For seeing the sacred Scriptures do flatly affirme that Iehouah alone doth woondrous things we must therefore verie conscionable confesse and acknowledge that Iehouah alone is the author and man but the instrument of all those admirable actions whatsoeuer which he by their hands doth so powerfully accomplish Touching therefore your vaine surmize of Peter his principall power in the actuall deliuerie of Ananias to death the Euangelist Luke a little after doth flatly auouch that Peter was onely the hand whereby the Lord himselfe with his scepter or two edged sworde did wound Ananias his soule vnto death Yea and it is verie apparant by the storie it selfe that Peter he had onely a Ministeriall power in that action he being but a Minister and no Master of that selfesame worde of the Lord which is vndoubtedly a sauour of death vnto death in them that perish Howbeit because that selfe same death of the soule cannot possiblie be discerned by our corporall eies the Lord therefore he sawe it exceedingly good euen by the Ministerie of Peter therein to giue an extraordinarie visible token thereof on Ananias his bodie To the end that so many as then beheld or should from thencefoorth but heare of the same might tremble at the maiesticall power of the word and humble themselues to the auctoritie of God Who hauing plainely foretold by the mouth of his prophet that he would smite the earth with the rodde of his mouth and with the breath of his lippes destroy the vngodly did euen then by the Ministerie of Peter exhibite vnto vs an experimented triall thereof So then howsoeuer Peter himselfe he being the speciall instrument of Iehouah in that most admirable matter might by vertue of the principall agent it selfe attaine to the admirable acting of that which highly surmounted the whole facultie or power of his owne proper person euen as we also may see that a naturall heate by a power in the soule begetteth flesh yet had Peter as hath that naturall heate
your selfe the maine or principall actor that thereby you may arrogate to your selfe the glory due vnto God Exorcistes That is no part of my purpose And howsoeuer the Lord alone be the onely efficient of euery such admirable action yet in sundry scriptures you know it is an ordinary vse with the Lord eftsoones to grace his Ministers with that selfesame glory of the work which is proper alone to himselfe Orthodoxus Wee are not ignorant of the course of the scriptures concerning that point Howbeit when you seeme as hetherto you haue done to speake of your selfe besides the scope of the scriptures you must pardon vs then though we esteeme not your words as canonicall scriptures But goe to you cast foorth the diuel you say now by the power of God Do tel me therefore I pray you whether you acknowledge not that selfe-same power of the Lord a mere supernaturall power and much beyond the shallow reache of any your natural faculty to attaine vnto Exorcistes Yes I acknowledge so much Orthodoxus By what meanes then did your selfe so effectually apprehend that selfe same supernaturall power of God Exorcistes By the onely meanes of my praier and fasting as I told you before Orthodoxus And I also did verely suppose you had heard enough before concerning the insufficiency of that selfesame meanes considered alone in it selfe But go to you apprehended that supernaturall power of the Lord you say by the onely meanes of your praier and fasting Doe tel me therefore where you haue any promise throughout the whole scriptures that your praier and fasting for an effectuall apprehending of that power of the Lord in any such extraordinary actions shall be effectually heard of the Lord Exorcistes Why sir our Sauiour Christ he hath giuen an infallible promise concerning euerie such action saying Whatsoeuer you aske the Father in my name he will giue it vnto you Orthodoxus Do you imagine that those words of Christ containe such a promise as tendeth directly to an absolute warrant for euerie such enterpise how extraordinarie soeuer Exorcistes I do more then imagine for I make no question thereof Orthodoxus Well then put case you your selfe by praier and fasting should vndertake to entreate the Lord foorthwith to sende fire from heauen for the admirable destruction of antichrist himselfe and all his adherents would that selfesame petiton be graunted vnto you in an onely regard of your praier and fasting Exorcistes The prophet Elijah by his onely praier obtained as great a matter as this from the Lord. Orthodoxus You wot not I perceiue now what spirit you are of Doe first prooue directly vnto vs that you haue Elijah his spirit and then proceed in Gods name to Elijah his practise spare not Howbe it because from this generall promise of Christ you doe grosly imagine that very selfesame warranted assurance for the powerfull expelling of spirits by praier fasting which Elijah obtained against Azariah and his seruants by that his speciall praier to God I am willing you should dwell in that your preposterous opinion so you can demonstrate the truth thereof by any probabilitie or reason and therefore doe frame your owne argument from that selfesame promise Exorcistes I frame it thus Whosoeuer asketh any thing of God in the name of Christ he shall vndoubtedly obtaine his request But so many as by praier and fasting doe craue an extraordinarie power for the powerfull expelling of spirits they aske something of God in the name of Christ therfore they shal vndoubtedly obtaine their request Orthodoxus The verie frame of your argument is scarce in good frame For your assumption now as all men may plainely perceiue is absurdly fallen into a fearefull consumption Because howsoyour owne selfe by these preposterous practises presumed most grosly to prophane the name of Christ as hitherto you haue done verie certeine it is that such a request may not truely be said to be either made or put vp in the name of Christ. For to aske any thing truely in the name of Christ is either to aske that which onely appertaines to the glorie of his name and kingdome alone or else that thing especially which for our speciall good we hope to obtain at the hands of our God through the gratious prerogatiue of Christ his name After the first maner of asking Elijah he called for fire from heauen and the Apostles being fearefullie threatned entreated the Lord to stretch foorth his arme that healing and signes and woonders might be done by the name of his holie sonne Iesus After the second maner of asking doe all the faithfull entreate the Lord by praier and fasting for such spirituall graces as do necessarily concerne their owne and others saluation in Iesus Christ. And hereunto onely that the forenamed generall promise made by Christ hath a more speciall relation Now then that first maner of asking things in the name of Christ being onely peculiar to such as haue some speciall motion from the holie spirit of God for such speciall requests it specially behooueth your selfe in these your admirable enterpizes to be vndoubtedly assured of some such speciall motion from that selfesame spirit of God or euer you giue the aduenture so boldly vpon such an extraordinarie practise of any your praiers and fastings Otherwise this promise of Christ it appertaineth no further vnto you then you haue an apparant warrant from the word it selfe for the ordinarie disposing of those your second maner of sutes by the gracious prerogatiue of Christs name Exorcistes Why sir I had the plaine worde of Christ for my warrant where he telleth vs plainely that that this kind goeth not foorth but by praier and fasting Orthodoxus I was verely perswaded you had taken your fill of that text before But seeing you will fasten vpon this portion of scripture afresh I am very well willing you shall haue your full pleasure thereof And therefore doe tel me plainely I pray you whether by the words this kind in that place you do only distinguish spirits and diuels from all other creatures or whether you do seuerally consider those diuels themselues according to their sundry conditions Exorcistes Nay sir I doe thereby seuerally distinguish spirits and diuels among themselues vnderstanding by the words of Christ onely those principall spirits which can no otherwaies be expelled but by praier and fasting Orthodoxus And haue all sorts of spirits or but onely those principall diuels an actuall possession in men Exorcistes Vndoubtedly all sorts of diuels haue an actuall possession in men and may by a commaunding power be compelled to depart howbeit those principall spirits whereof Christ more especially entreateth they cannot possibly be expelled but by praier and fasting as an ordinary meanes appointed of God Orthodoxus As in this answerelesse answere you would haue men imagine that a bare ordinary meanes by your ingenious handling thereof is able to effect many extraordinary matters
faith is most generall and reacheth euen to the reprobates in so much as satan also himselfe is thought to enioy it according to that of Iames. Thou beleeuest there is one God thou dost well the diuels also they beleeue and tremble The second kind of faith is onely that sauing faith of the Adopted sonnes by which they are firmely incorporate saued in Christ. Of this faith the Euangelist speaketh not heere neither yet can they that haue this sauing faith effect any miracles by vertue thereof The third kinde of faith is onely a particular faith in some certaine speciall persons and the same not alwaies in force but hath her speciall times and peculiar reasons annexed vnto her This kinde of faith may fitly be called a particular or singular faith it being the singular gift of the holy Ghost and hauing from thence her singular directions as the Apostle declareth saying to another is giuen faith by the same spirit The which without doubt must in no wise be vnderstood of the iustifying faith because this being peculiar to some one or a fewe the iustifying faith it belongeth indifferently to all the elect This miraculous faith it saueth none nor changeth the minde neither is any man bettered thereby the woorth of one haire Yea and it is also eftsoones bestowed vpon manie reprobate persons who will say vnto Christ in the general iudgement Lord Lord haue we not by thy name prophesied and by thy name cast out diuels and by thy name done manie great workes to whom he will answer I neuer knew you depart from me yee workers of iniquitie Againe saith the Apostle If I had al faith so as I could remooue mountaines and haue no loue I am euen as nothing Of this faith our Sauiour speaketh in the place you alleage saying If you had faith so much as is a graine of mustard seede and should say to this mountaine remooue hence to yonder place it should foorthwith obey you By all these testimonies it is very apparant that Christ in that parcell of Scripture which you produce for your purpose speaketh nothing at all of the iustifying faith in Iesus Christ. Exorcistes Howsoeuer your selfe doe conclude and those your contestes may seeme to confirme those tokens which Christ puts downe in that place they are I am sure the essentiall signes or effects of a iustifying faith Orthodoxus Although by reason of a selfe conceit the iudgement of learned diuines be vnable to ouersway your setled partinacie concerning this point yet let the absurditie of your owne speech enforce you at the least to forsake such a palpable errour for shame For if the tokens put downe in that place be indeed and in truth the essentiall and ordinarie effects of a true iustifying faith as you would beare vs highly in hand then surely this palpable absurditie must necessarily ensue so absurd an assertion Namely that either there are none now in these daies of the Gospell who may truely be said to be iustified or that now at the least we haue the true iustifying faith in another edition quite differing from that which was then in the primitiue Church For verie certeine I am that no Christians now how holie soeuer are able by the onely efficacie of their iustifying faith to driue out a spirit or diuell in any possessed howsoeuer your selfe durst so boldly I will not say blindly aduenture vpon such a woonderfull worke Exorcistes Sir you doe ouer grosly abuse me with girding quippes I would you knew it I did not blindlie vndertake that admirable enterprice as your selfe doth bluntly imagine Orthodoxus My imaginations herein are nothing so blunt as the bluntnes of your cause doth require For if the vndertaking of such an admirable enterprise without some apparant directions and warrant from the word be but a walking in darkenes yea a verie desperate and a blinde rushing vpon the worke it selfe then I hope I do not grosly abuse you with girding quippes because it is lawfull to call darkenes darkenes But your selfe did vndertake that admirable enterprise without any apparant directions or warrant at all from the worde as hath beene sufficiently declared and therefore you rushed but blindly vpon that woonderfull worke So then the premisses you see being dulie considered you are now enforced perforce to confesse that either you draue foorth no diuell at all from the yoongman at Mahgnitton or that else you draue him foorth at the least by the onely meanes of a miraculous faith Howbeit the miraculous faith you may at no hand auouch in that action because you disclaimed the same but euen now as a thing ceased long since Exorcistes Not so I onely affirmed that the miraculous faith it was thought of some to be ceased long since but told you not what opinion I hold my owne selfe concerning that matter Orthodoxus Are you opinionate then concerning this point Let vs heare I beseech you your proper opinion and tell vs without anie doubling whether you hold for certeine that the miraculous faith is yet still continued in these daies of the Gospell Exorcistes If I auouch the continuance thereof it is no heresie I hope Orthodoxus A man by the course of your speech may giue a shroud gesse concerning the length of your foote Howbeit the night is farre spent and I am ouer wearie to hold out the controuersie without a breathing fitte at the least Let vs therefore breake off for a little short space and then set vpon it afresh For I am vnwilling to giue ouer the conference now before the matters be brought to some better perfection Lycanthropus Gods name be blessed for your Christian care in doing vs good and we willingly yeeld to your motion Orthodoxus Arise then let vs go walke a turne or two in my parlour Philologus We attend on your person The end of the ninth Dialogue The tenth Dialogue THE ARGVMENT Whether a miraculous faith apprehending the power of God for the powerfull expelling of Diuels be yet still continued What a true miracle is And whether the working of miracles be now fully determined in the Churches of Christ The speakers names PHILOLOGVS LYCANTHROPVS PNEVMATOMACHVS PHYSIOLOGVS ORTHODOXVS EXORCISTES Orthodoxus A Pennie-woorth of ease I perceiue is woorth a pennie Oh how this little recreation hath reuiued my wearied spirits Do not you also verie sensiblie perceiue the self-same effect in your selues Physiologus Yes sir blessed be God for the same For my owne part I feele my selfe as liuely in bodie as sharpe in conceit yea and as fit for the conference as I was at the first beginning Lycanthropus The same I dare say for my selfe and the rest Orthodoxus Let vs then go roundly to worke Come on Exorcistes tell vs in good sadnes doe you hold it for certaine that the miraculous faith is yet still continued in these daies of the Gospell Exorcistes What reason haue you to imagine the contrarie Orthodoxus What reason I will giue
may by no meanes any longer endure your palpable vntruthes or rather most blasphemous speeches For where hath the Lord established praier and fasting as an extraordinary perpetuall meanes for the powerfull expelling of spirits and diuels Exorcistes Euen in the seauenteene of Mathew and ninth of Marke where he telleth vs plainely that this kind goeth not foorth or can by no other meanes else be cast out but by praier and fasting Orthodoxus What conclude you from thence Exorcistes This I conclude and very confidently hold namely that one beeing possessed praier and fasting is to be vsed for the casting out of satan as a meanes appointed of God to that speciall end Orthodoxus Do you hold that in good earnest Exorcistes Yea in very good earnest And this I doubt not but I am able to prooue by the holy scriptures and further to confirme the same by the testimony of ancient and late writers by the practise also of the primitiue church in all ages and the good successe thereof Orthodoxus Then will I be bound for one twelue moneths space to keepe your kine for nothing Howbeit because this point will craue a long discourse and I feele my selfe somewhat weary with sitting let vs go walke a turne or two in my parlour And hauing reuiued our spirits by the singing of psalmes returne againe to our purpose Physiologus I for my owne part like well of your motion Lycanthropus The same I dare say for all the rest Orthodoxus Arise then and let vs depart The end of the eight Dialogue The ninth Dialogue THE ARGVMENT Whether Praier and fasting be established by Christ as a perpetuall ordinarie meanes for the powerfull expelling of diuels Whether the power therein be a vocal or a personall power Or whether a true iustifying faith apprehending some supernaturall power of God doth effect that worke The speakers names PHILOLOGVS LYCANTHROPVS PNEVMATOMACHVS PHYSIOLOGVS ORTHODOXVS EXORCISTES Orthodoxus BLessed be the name of our God for these sweete recreations oh how they comfort the soule and refresh the bodie Surely our crazie bodies they would soone be infeebled were they not daily supported by such sanctified props yea and our soules also they would languish euerie hower were they not eftsoones comforted by such gracious refreshings from God Physiologus It is vndoubtedly so as you saie and therefore how highly are we bound to extoll his mercifull kindnes Orthodoxus Verie true But come Exorcistes let vs loose no time Hath Christ established prayer and fasting for the perpetuall expelling of spirits and diuels Exorcistes There is no doubt at all to be made of that matter Orthodoxus I am doubtfull thereof I assure you neither will you be able I feare to cleere me of that doubt so long as I haue breath in my bodie For this I must tell you for certeine that if praier and fasting be perpetually appointed by Christ for the powerfull expelling of spirits and diuels then must we necessarilie esteeme thereof as of an holy established ordinance for that selfesame purpose Exorcistes Yea no doubt it is an holie established ordinance for that verie same purpose Orthodoxus If it be an holie ordinance perpetually establisht by Christ as you beare vs in hand then hath it also an apparant commandement appertaining vnto it for the authenticall approbation of such a perpetuall establishment it hath also some certeine Canons and rules concerning out orderly directions therein But no such commandement or canon is any where extant in all the Scriptures therefore praier and fasting is no perpetuall ordinance establisht by Christ to any such speciall purpose Exorcistes I vnderstand not your argument it is so obseurely and so intricately propounded vnto vs. Orthodoxus It is apparant enough if you were not wilfully blinde howbeit I will repeate and propound it more cleerely thus If praier and fasting be such an established ordinance then that establishment is apparantly exprest in the Scriptures but the latter is false therefore also the first Exorcistes Why sir hath not our Sauiour himselfe put downe an expresse commandement for the perpetuall establishment of such an ordinance where he telleth vs plainely that this kind goeth not foorth but by prayer and fasting What may be more cleere then this Orthodoxus Do you call this a cleere commandement for the perpetuall establishment of such an ordinance Exorcistes What may be more cleere Orthodoxus You do herein too to fondly bewray your grosse ignorance and make cleere to the world your want of iudgement concerning the purpose of Christ in that place Which was onely to make knowne the accidentall impediment in that selfe-same action and not to put downe any essentiall commandement concerning the supposed perpetuitie of any such sacred ordinance as your selfe do imagine For what manner of argument is this that you make This kind goeth not foorth but by praier and fasting therefore from hencefoorth saith Christ I do solemnly establish prayer and fasting as a perpetuall ordidinance for the powerfull expelling of spirits and diuels for euer This foloweth faire and farre of from the purpose you aime at Againe if the holy ghost in that place had either expresly or implicatiuely entended to put downe a commaundement for the perpetuall establishment of any such falsly supposed ordinance then surely it is not to be doubted at all but that in a matter especially of such sacred importance he would neuer haue left vs at randome to deale therein as seemed good to our selues but in some other place else at the least he would haue inserted such certeine canons and rules as should more fuly haue serued for our orderly direction and guidance therein Howbeit neither in the epistle to the Romanes or Corinthians neither yet in any of those to Timothy or Titus where all church offices and officers are handled at lage doth he giue any one rule at all concerning the orderly practise of this your falsly supposed perpetuall ordinance and therefore the same is no such ordinance established by Christ. Besides that the apostle Peter hauing purposely laid open the perpetuall vagaries of satan to kill and deuour he maketh no mention at all of praier and fasting but onely of a strong faith to resist him withall As also the apostle Paul displaying purposely the compleate armour of christians against the power of the diuel whatsoeuer he speakes not a word of praier and fasting for the timely withstanding of any his fiery darts So then sith in all the canonicall scriptures there is neither commaundement nor canon for the timely fortification of any such new-found ordinance I wonder you blush not to braue out the matter as hitherto you haue done by pretending the authority of scriptures the testimony of fathers old and new the practise of the church in euery age yea and the good successe thereof to mannage the matter it selfe Exorcistes I could prooue the same in such sort as I say You could so I confesse if