infallible Doctrines which you haue learned from Christ and auoyd them For they that are such serue not the Lord Iesus Christ but their owne bellies and with faire speech and flattering deceiue the hearts of the simple Consider therefore we humbly beseech you consult and giue sentence either with vs or against as the Lord shall direct your hearts If wee be thought to haue the truth on our sides we doubt not but that you will fight together with vs in one and the selfesame faith of the Gospell On the other side if we be found to haue faulted either in matter or manner wee beseech you confute vs and spare not and the blessing of God doe light on your hearts for your labour that way Neither shall our priuiledged bookes be any stoppage at all to so good a purpose for if you be vnwilling to deale that way because of authoritie your priuate conuictions shall suffice to procure from vs a publike retractation of whatsoeuer shall bee soundly adiudged amisse For howsoeuer we may happily erre we purpose by Gods grace to bee no Heretikes Referring therefore our selues and our labours to your approued considerations we humblie betake you all in our hartiest prayers to the holy directions of the onely wise God who iudgeth according to trueth Amen Your louing brethren assuredly in the Lord and the Lord his vnworthiest on earth IOHN DEACON IOHN WALKER TO THE CHRISTIAN AND WELL AFFECTED READERS WHO EXPECT THE COMming of the Lorde Iesus to their immortalitie I.D. and I.W. doe wish the necessarie graces of the spirit with a sauing knowledge in Iesus Christ So be it GOod Christian Reader when we dulie considered Maister Darel and his complices their lately dispersed pamphlets concerning their new-found trade of Diuillitie as also their vndutifull manner of imprinting and publishing the same to the world we could not but call to remembrance a most pestilent practise which Cardinall Benno reporteth of Hildebrand Who hauing killed Alexander the second for that he refused to sit at his speciall appointment in the Apostolike Sea without the good Emperours licence was by the ayde of his souldiours forthwith enthronized into the Popedome himselfe not hauing therein the consent either of Cleargie or people The which his prowd vsurpation when Abbas Cassinensis was come to redresse Hildebrand that insolent Vsurper very scornefullie sayth vnto him thus Frater nimium tardasti Brother you haue beene somewhat too slowe to whome Cassinensis very boldly replyed saying tu Hildebrande nimium festinasti and thou O Hildebrand thou hast beene ouer-hastie by much both in killing thy good predecessour in procuring the Popedome by such prowd vsurpation Euen thus surely it falles forth with vs at this present concerning especiallie the matters controuerted betweene our selues and those our Antagonists For they not only giuing the Canuisado of late to her Maiesties high Commission but hauing withall by the venemous infection of their viperous pennes verie vncharitablie endeuoured to wound S. H. vnto death for that by meanes of the sayd S. H. his dutifull discouerie of those their vndutifull dealings they might not be permitted to vsurp in our English Church a new Apostolicall power at their pleasures without any her Maiesties authenticall licence Maister Darel the principall agent partly by the inherent pride of his insolent spirit and partly by the prowde support of many his vnder-hand fauorits is very prowdlie enthronized into a new Popedome forsooth And by priuiledge thereof he hath very peremptorily imprinted and published sundrie seditious pamphlets hauing thereunto neither warrant from God nor dispensation from Prince nor testimonie of sound conscience no nor so much as the holie approbation of any good christian subiect Notwithstanding all this he hath for a season though feare and shame enforceth him now to pluck in his head very prowdlie ietted from countrie to countrie like a pettie new Pope among his owne Cardinals yea and that also in his pontificalities portrayed and contriued after the new-found popelike cut The which their vnbridled insolencie when we indeuoured to encounter by publishing as we verily beleeue the infallible truth of these intricate matters in a treatise at large and had signified so much to themselues by word and by letters in an only desire of doing them good they labored by letters and otherwaies to intercept our said enterprise a time at the least And in the meane time by printing and publishing the trifling toyes of that their new found trifling trade they haue sought to forestall our former good purpose and laboured to calme our carefull endeuours for doing them good Yea and by these their preuenting practises they do in effect but disdainefullie say vnto vs with Pope Hildebrand their prowd copartner Deere brethren you haue bin somewhat too slow in publishing those your dialogicall Discourses concerning Spirits and Diuels Howbeit we by these our subsequent labours and second encounters may with Cassinensis very conscionablie replie vpon them thus and you oh counterfeit Exorcistes you haue bin ouer-hastie by much not only in killing your good predecessour by your poysoned penne but also in broaching a fond triall abroade without any triall of truth in designing a Doctrine so opposite to the Doctrine of Christ and in discouering a Detection to detect your great follie and shame to the world The truth of the premisses good christian Reader may be made more apparantlie euident if thou wilt prouidently examine first the pamphlets themselues and then next the spirit it selfe which may be supposed to endight the same The pamphlets themselues notwithstanding any their outward florishing shewes they are inwardlie faultie we verily thinke both in matter and manner That they are ouermuch faultie in matter is more then may be denyed being euery of them fraught full of vnsound and absurd positions as shall be shewed hereafter in a short Catalogue prefixed before this booke Moreouer that they be likewise faultie in their manner or forme may easily appeare vnto such as are not vtterlie ignorant of methode or do any thing know what belongs to an orderlie manner of writing For first their manner of writing it seemes to be something Schismaticall and very shrewdlie to sauour of a Serpentine subtiltie because whatsoeuer their pamphlets pretend they proceede not by a plaine course of teaching but do rather incedere tortuosè goe wrigginglie to worke and walke this way and that way like to the hunted Hare which knoweth not whereon to resolue for a certaine Besides that their manner of writing it is also verie enigmaticall obscure and cloudie their sentences or periods they are in effect no better then riddles and for the most part so vncertaine so variable so flitting and so changing as none but themselues may possiblie spell or spie forth their meaning Briefely the very frame itselfe of their whole proceeding resembleth fitlie a paire of tarriours or tyring yrons and serueth to no other purpose at all but to hold men occupied all
Paule protesteth vnto the Ephesians that he shewed them all the counsell of God Now he shewed them all the counsell of God not absolutely and simplie but so much thereof and so farforth also as was profitable for them otherwayes if he had absolutely shewed them the whole counsell of God whatsoeuer he must necessarily then haue shewed them also the secret things of God which only belong to the Lord alone and concerned neither them nor their children And therefore whereas our sauiour promised such a comforter vnto his disciples as should leade them into all truth the meaning is that he should leade them into nothing else but the truth of God and into all that truth whatsoeuer which concerned their owne and his Churches saluation For more then this our Sauiour neuer promised to them and more then this they were not to expect at their maisters hands So then howsoeuer the particle al may seeme to haue reference vnto whatsoeuer the Apostles should speake or do yet Christ he restraines the holie Ghost his directions to those only truths which he by his owne mouth had taught them before as appeareth by the very tenâ—ur of that promise it selfe which sayth But the Comfortor which is the holie Ghost whom the father will send in my name hee shall teach you all things and bring all things to your remembrance which I haue told or taught you before Giuing them thereby to vnderstand that whensoeuer they spake or did that which was not according to the reuealed truth he had taught them that saying or doing of theirs was more then he had told them before and more then they were led vnto by the spirit of truth By all the premisses then it is very apparant that the holie Ghost in those daies enlightened the Apostles mindes and now also at this present doth sanctifie the hearts of all the elect so farre foorth as is expedient for their owne and the Churches saluation But it was then and is now expedient for them and for vs to erre in some things that wee may giue all glorie to God alone that so seeing our owne frailtie and weakenes we might not be high minded but feare that thereby wee may be taught very willingly to beare one anothers burthen that we might learne to worke forth our owne saluation with feare and trembling that we may be made to vnderstand with Paul that the grace of God is sufficient for vs that we may sharpen our trust in him stirre vp our loue towards him pray more feruently vnto him to increase our faith and to forgiue vs our sinnes briefly that wee may runne forth the whole race of our life with greater stedfastnes and constancie Now then the case being thus wee may boldly conclude that the Apostles themselues and all the elect in Christ they are led in all truth and holines by the certain direction of the holy Ghost howbeit this wee haue to consider withall that they are so led vnto this saluation as they are not absolutely free from euery sparke and wrinkle either of manners or doctrine but that at some time and in some speciall points they might and did erre as hath been declared Exorcistes How then could the efficacie of Christ his intercession concerning their soundnes of faith be certaine vnto them who hauing related the insatiable desire of Satan to sift them as men winnow wheate told them forthwith that he had prayed their faith should not faile By which we may learne that if the intercession of Christ be any thing gratious with God his father the Apostles faith could not possibly faile in doctrine or iudgement Orthodoxus Nay rather by this we may learne that you grossie abuse both the prouidence of God and that promise of Christ and all to support your idle fansies For Christ did not promise that Peters iudgement should neuer faile but that in the following temptation which was forthwith to fall vpon Peter his faith should not finally perish I haue prayed for thee saith Christ that thy faith shall not faile that is saith Chrysostome that thou finally perish not For Christ did not say I haue prayed that thou mightest not denie me but that thy faith should not wholie faile for by the fauour and care of Christ it came to passe that Peters faith was not vtterly extinguished Hereunto accordeth Beda saying Our Sauiour prayed for Peter not that hee should not be tempted but that his faith should not faile that is that after Peter was fallen by denying his master he might rise againe by repentance to his former state Now then if you rightly frame your argument from the premisses you may plainly behold the absurditie of your owne illation thus I haue prayed for thee saith Christ that thy faith should not vtterly vanish away though thou shalt thrice denie me and most shamefully forsake and forsweare me therefore neither Peter himselfe nor the rest of the Apostles could possibly erre in matters of doctrine or iudgement This you see is your argument and now I aske you not what boy but what Bedlem would thus dispute Exorcistes Peter denied not the faith but the person of Christ. Orthodoxus And hee that denieth the person of Christ denieth not a part but the whole faith of Christ. It is a sorer and more dangerous fall to denie the Lord himselfe then to bee deceiued only in an opinion of faith and this also according to the verie confession of Peter himselfe For thus he placeth them both in his second Epistle There shall bee false teachers amongst you which shall priuilie bring in damnable sects yea denying the Lord that hath bought them And our Sauiour in his admonition to the seauen Churches of Asia sheweth the Church of Pergamos that he which denieth his name denieth his faith Thou holdest fast my name saith he and hast not denied my faith wherefore not to hold fast the name of Christ is flatly to denie the faith of Christ. And how can you doubt of the trueth of this since the missing of any point of faith is onely but heresie whereas the denying of Christs name which fearefull offence Peter fell into is flat Apostasie farre worse then the former by much See then I beseech you how lewdly you peruert the words of our Sauiour For where Peter is only forewarned of his fall you would make Christs words a warrant vnto him that he shall neuer fall And where the Lord promised Peter repentance you turne the text as if he were finally freed from all future offences Exorcistes Not so I confesse Peter offended but not in the faith Orthodoxus Could Peter denie his master Christ and not denie his faith and hope in Christ or can there be greater infidelitie then flatly to denie the sonne of God And yet Peter not onely denied him thrice but with an oath and a curse hee ratified his former deniall Exorcistes Peter only denied that he knew
same in sundrie Patients may by experience be knowne to be a medicine secretly ordeined of God to such an end though no such particular medicine be thereunto expreslie mentioned in sacred Scripture so surely prayer and fasting being rightly vsed and preuailing with many from time to time in the powerfull expelling of diuels who seeth not now but that the said exercise of prayer and fasting is a certaine secret meanes ordeined of God to that selfe same end though there were in the Canonicall Scriptures no one mention at all of any such ordinance Orthodoxus You flee I perceiue from one starting hole to another as a man almost spent or in much feare at the least of being ferretted forth For here now as before in possessions you are driuen to your popish distinction of written and vnwritten ordinances And thus by laboring very egerly to shunne the sands of suspition concerning a supposed confederacie with Sommers his cousoning courses you run your selfe desperatly vpon the dangerous rocks of discredit cōcerning your iumping with Papists in their popish opinions For by this your blind distinction of ordinances vnwritten and written you do very plainely demonstrate your selfe to be a chicken of father Bellarmines hatching who elsewhere no lesse fondly then your selfe here very foolishly distinguisheth the word of God into verbum scriptum and verbum non scriptum into the word written the word vnwritten By which your cunning sleights of legerdemaine you do very cunningly endeuour to foist in vnderhand whatsoeuer grosse fooleries or fond conceits your owne priuate phantasies shall fondly affect And therefore it shall not be greatly amisse if you ioyntly together receiue your answeres first from the written word it selfe and then next from your holie fathers decrees vnder whose trayterous ensigne you ioyntly skirmish in this so speciall a combate First therefore from the written word it selfe we will finally squash your fond distinction thus If the Prophet Isaiah reduceth the aduersaries of truth whatsoeuer to the lawe and the testimonie telling them farther that if they speake not according to this word it is because there is in them no sacred truth then surely father Bellarmine and your selfe labouring thus lewdlie to foyst in such your vnwritten fooleries as are not according to the law and the testimonie reuealed at large in the written word you do plainely declare that you are now necessarily driuen to these indirect dealings because there is in you no truth at all Againe if Christ commaundeth his aduersaries to search the scriptures because in them they thinke to haue eternall life telling them withall that they are those which testifie truly of him then no doubt he doth purposely restraine them all from enquiring after any vnwritten verities because such do neither testifie of him nor may possiblie affoord any sound euidence at all to eternall life Againe if the holie scriptures the word written I meane are of themselues sufficiently able not only to make men wise to saluation but which more is were purposely giuen of God as the only profitable directions and rules for teaching improuing correcting and instructing in righteousnes to make the man of God very absolute to euery good worke If the written word I say be fully sufficient to worke these effects then surely those your supposed vnwritten ordinances are meerely superfluous For what may more be required from the written word concerning the Churches good in this present life then to make the good Minister an absolute man of God and the christian hearer a saued creature But both these effects sayth the blessed Apostle are sufficiently attayned vnto by the written word and therefore that vnwritten word which father Bellarmine and you so fondly dreame after is meerely superfluous and doth nothing else in effect but defile the flesh and deceiue your owne soules Now next we will likewise lay open your dottages concerning this your supposed vnwritten word from your holie father his authenticall Canons thus Si solus Christus audiendus est non debemus attendere quid aliquis ante nos faciendum putauerit sed quid qui ante omnes est Christus prior fecerit That is If Christ only be to be heard we are not to respect what any one else hath or shall thinke meete to be done but what Christ who was before all hath first done himselfe Now then if Christ alone must be heard whose voyce is onely knowen in the scriptures I meane in the written word then surely your vnwritten word and whatsoeuer ordinance else is not apparantly extant in scripture nor may by necessary consequence be soundly collected from thence the same is meerely superfluous So then this your exorbitant distinction of written and vnwritten ordinances it may not possiblie be made to support the importable burden of that your supposed established ordinance of prayer and fasting for the perpetuall expelling of Spirits and Diuels but it falles flat you see to the ground Besides that we haue euer denyed and your selfe shall neuer be able to proue that sole prayer and fasting is either a written or vnwritten ordinance forthe powerfull expelling of Spirits and Diuels And which more is this your owne argument of comparison it cutteth asunder the very throate of this your phantasticall opinion as may plainely appeare by conferring each part of your comparison more fully together For seeing you insist so much vpon naturall infirmities and by proportion thereof would proue vnto vs the supernaturall possession of Spirits and Diuels this you know in experience that euery naturall cure is either ordinarie or extraordinarie An ordinarie cure is that which in an ordinarie course and by ordinarie meanes procureth an ordinarie effect in the partie diseased Now in an ordinarie cure there must necessarily concurre these following matters Namely first an ordinarie naturall medicine to effect the intended cure as for example eie-bright to cleere the dimnes of sight Secondly a secret operation of nature must necessarily concurre with the medicine it selfe to make it naturallie forcible for effecting the cure otherwayes the medicine it selfe is vtterly vnfruitfull Thirdly there must be a ministeriall hand for the orderlie apprehending and applying of that the aforesaid medicine Fourthly there is also required in the Phisition himselfe the theorie or knowledge of natures operation to direct him aright in that selfesame busines Fiftly there must be also an ordinarie meanes to imprint such a theorie or knowledge in the Phisitions brest Lastly the habite of this theorie or skill is that only which imboldeneth and warranteth the Phisition himselfe in such an orderly practise Thus then you see that the Phisition his only knowledge concerning the secret operation of nature is that which imboldneth and guideth the hand it selfe in an orderlie apprehending and applying of that selfesame medicine to such an effected cure And the cure in such sort effected it is without doubt an ordinarie cure as hauing all things ordinarily concurring together in an ordinarie
sort Christ speakes not saith he of the future but of the present time saying thus this kind goeth not out but this kind shall goe out c. 9 In his doctrine pag. 42. hee maketh sole prayer the onely meanes that euer was or shal be for casting out diuels but pag. 43 he makes fasting the more effectuall meanes and in pag. 79. the more soueraigne meanes 10 In his doctrine pag 43 he saith that by prayer alone and betimes in the day euen straight after dinner and without any fasting at all were sundrie Diuels cast out from K. Wright but in his detection pag. 46. he makes it a difficult matter to driue out a diuell by prayer alone or by prayer and fasting together 11 In laying downe the scope of the text Matth. 17.21 hee noteth two impediments why the Apostles could not driue forth the diuell namelie their incredulitie and the nature of the spirit but pag. 46. he saith that the Apostles then by vertue of their miraculous faith could doe any thing and therefore cast out a diuell of any kind whatsoeuer which he further confirmeth pag. 47. 12 In his doctrine pag. 47. hee saith that the Disciples by vertue of their so large a Commission could cast out a diuell of anie kinde but pag. 50. in the second part of that his diuision hee saith that the childe was possest with one of the worst kind of spirits and that thence it came that the Disciples could not cast them out 13 In his doctrine pag. 54. hee saith that prayer and fasting being vsed aright will certainely prosper eyther to the remouing or sanctifying of the iudgement but pag. 59. hee saith there is no assurance to preuaile 14 In his doctrine pag. 52. he maketh Abrahams prayer the sole meanes of conception and procreation of children but pag. 60. another meanes is found and the same also appointed of God for that purpose or els the conception by sole prayer alone would proue a miracle 15 In his doctrine pag. 60. and 73. hee saith that miracles are vndoubtedlie ceased but pag. 63. he saith there is no determination of miracles in the word 16 In his doctrine pag. 59. he saith it is plaine that prayer or prayer with fasting may be an ordinarie meanes appointed of God to driue out diuels and yet being vsed not prosper to that selfe same end but page the same he saith that if any should affirme that prayer and fasting are not of that efficacie to cure any Demoniake without exception it were an impious affirmation 17 In his doctrine pag. 69. hee saith In as much as our Church hath this power to cast out a diuel it conuinceth the papists touching the power they onlie bragge of for casting out diuels but pag. 74. he saith the papists haue no more cause to brag of that power then the Rogue hath to boast of the hole in his eare 18 In his doctrine pag. 63. he saith there is no determination of miracles in the word but pag. 74.75 that it is now the sole and vndoubted badge of Antichrist to worke miracles 19 In his doctrine pag. 74.75 he saith that the Papists may worke true miracles but pag. 76. he saith that spirits are neuer cast forth by papists but of themselues goe willinglie out which if it be so then there is no miracle wrought 20 In his doctrine in manie places he saith that God hath left but one ordinarie meanes for expelling diuels which is prayer and fasting but pag. 79. he makes two distinct meanes the first is the supernaturall medecine of prayer alone the second he calles another of the same kind but yet more soueraigne namely fasting and prayer 21 In his Doctrine pag. 11. and in his Detection pag. 100. and pag. 107. he labours to proue that the parties in deed were truely possest and dispossest and that vndoubtedly Satan did vex them But in his Doctrine page 81 he saith that Satan is so cunning as he can cause things to be in appearance which are not at all 22 In his Doctrine pag. 5.16.25 and 29. he saith that possessions are onely to be iudged by the Scriptures and that therein there is a direction left by the Lord for the discerning of them But in his Detection pag. 34. he saith that Christ did not ordaine any such meanes for then we should haue it in the Scriptures and such an ordinance there I dare be hold to say we haue none 23 In his Detection pag. 163. he saith fier hath power to burne but in the same pag. that fier hath no power to burne 24 In his Doctrine pag. 2. he saith that it suteth altogether with Satans nature to be filthy and wicked in speech but in his Detection pag. 175. he saith that it suteth as well with his nature to vse good and holy speeches 25 In his Doctrine pag. 89. he saith that the Lord in these daies doth send Diuels into men for these speciall endes Namely first to confound Atheists secondly to reforme some But in the same page he alleageth such a Scripture as sheweth euidently that no such thing can be possiblie effected which causeth him to say there is little hope that any of the aforesaid ends should thereby be effected Yet opposing himselfe to the word he vseth many ydle speeches about that matter and brabbles much for the accomplishment of those ends thereby 26 In his Doctrine pag. 37. he saith the Spirits were seene and felt of the parties in some visible formes or shapes But pag. 9.9 he saith they could not possibly be seene or felt being inuisible creatures onely they were beheld in their operations and effectes 27 In his Doctrine in many places he makes it a most necessary work which was done vpon those his pretended Demoniakes But pag. 102. he saith it was such a worke as neither any part of truth needeth nor yet man in regard of his weakenesse but in the words following he would pinne many necessary vses vpon it namely confirmation of the strong perswasion of the weake c. 28 In his Detection pag. 102. he doubts not but Sommers may be recouered But in his Narration of the Lancashire Demoniakes pag. 13. he giues a definitiue sentence that he and two others shall neuer be cured quoting for proofe Luke 11.26 29 In his Doctrine pag. 60. he saith It is no miracle that is done by meanes But pag. 63. he saith that God can and often doth bring most mightie thinges to passe by small and weake meanes 30 In in his doctrine pag. 10. The Demoniakes in their fits are depriued of all their senses externall and internall but pag. 11. they seeme onlie to be so and therefore are sayde to be so 31 In his doctrine pag. 47. hee saith that the Apostles faith failed not but pag. 48. hee saith their faith fayled at this time when Christ spake to them and in this very worke 32 In his doctrine pag. 38. he saith that these words going out and entring in
Exorcistes And what say you to the other part Orthodoxus The other part of that Pamphlet respecting matters of fact and matters of Doctrine confusedly iumbled and blended together is intituled The Doctrine of the Possession and Dispossession of Demoniakes out of the word of God Wherein wee haue summarily to obserue first the Preface put downe in the very forefront of the Pamphlet and then next the Doctrine it selfe with the prosecution thereof The Preface containeth first the maine purpose of that friuolous Pamphlet and then next a three-fold Distribution of that selfesame purpose The maine purpose you pretend for publishing that friuolous Pamphlet is the glorie of God and the edification of the Christian Reader Surely how friuolous soeuer the Pamphlet be deemed the pretended maine purpose for publishing the same is a very honourable and a glorious purpose no doubt Howbeit because the most counterfeit Coyne resembleth eftsoones the most glittering shew and the most horrible Strumpet the honestest face yea and for that also we haue it very strictly giuen vs in charge first to search out and examine your Spirit or euer we doe ouer rashly giue credit to any your holie pretences It shal not be amisse before hand very euenly to peize with the holie waights of the Sanctuarie whatsoeuer payment you proffer in liew of such purpose and then after approoue or disprooue of your holie pretences accordingly And this in effect for the maine purpose prefixed in the very forefront of that friuolous Pamphlet The three-fold Distribution of that selfesame purpose is this that followeth in order 1. First you would proue that the eight persons you speake of were euery of them possessed by Satan 2. Secondly that they were all of them vndoubtedly dispossessed by your fasting and prayer 3. Lastly you lay downe the holie and right vses which you say we must make of this wonderfull worke This wee suppose is the three-fold Distribution of that your former pretended maine purpose whereof we like wondrous well especially if you shall shew your selfe no lesse sufficiently able to prosecute then you haue orderly disposed of that your pretended maine purpose And to ease you something herein this we must tell you before that if you can soundly informe our iudgements concerning the infallible truth of those the two former points we will not greatly sticke to yeeld you the latter Albeit the same be shrewdly intermingled with some such disloyal assertions such strange conceits and such needlesse toyes as are not in our powers to reforme and we wholy disclaime Moreouer whatsoeuer odde Question concerning these matters hath been controuerted or handled before in anie one of our former Conferences that wee will not now disputs of afresh but only referre you to the Dialogue wherein the same is determined Briefly your needles Dilatations your superfluous applications your often excursions your idle repetitions your wandring Vagaries your roauing Discourses and extrauagant speeches more befitting a Rhetoricall Declamer then a Logicall Disputer all those we will passe by with a purposed silence for mispending the time Neither will we tye our selues strictly to your course of speech but will briefly abstract from the whole your propositions and proofes with whatsoeuer els is materiall and onlie endeuour to answere the same And this in effect for the whole preface put downe in the verie forefront of your friuolous Pamphlet The Doctrine it selfe with the prosecution thereof comes next to our consideration The Doctrine it selfe is a Doctrine concerning the essentiall possession and dispossession of Demoniakes out of the word of God Whether this be an high or rather a deepe point of diuinitie will appeare in the handling thereof The prosecution of this deepe point of Doctrine is performed according to the threefold distribution aforesaid Thus haue we brieflie and summarilie broken vp the whole body of this your Doctrinal discourse with the due order obserued therein Goe to now Exorcistes proceed according to this order and spare not what say you man to the first point of al I meane the essentiall possession of those your pretended Demoniakes Exorcistes I doe confidentlie auouch to the world that those eight persons we speak of they were in deed essentiallie possessed with vncleane spirits and did not counterfeit a possession as is affirmed by some Orthodoxus You say they were in deed essentiallie possessed I pray you forget not your wordes Howbeit or euer we come to dispute the verie point of that Question this I must tell you for truth that you cannot possiblie name anie one place throughout the whole Bible wherein the words possession or possessed are properlie vsed to this your pretended purpose as wee haue shewed sufficientlie in our second Dialogue and then how should you possiblie proue your supposed essentiall possessions of those your pretended Demoniakes out of the word Exorcistes O yes sir euerie where throughout the Geneuah translation those words are ordinarilie obserued Orthodoxus A proper Disputer you shew your selfe I insist vpon the Originall and you vrge the Geneuah translation which yet being dulie conferred one place with another will be found directlie against you For first concerning the Originall the word which the Euangelist vseth therein is Daemonizomênos that is one Diuellished or one afflicted tormented or vext with a Diuell And so hath your Geneuah translation in the fifteenth of Matthew the twentie two verse Yea and herein also you your owne selfe very fullie accordeth in the verie Title of that your forenamed Narration terming that your supposed Possession in your eight pretēded Demoniakes to be nothing els but a grieuous vexation by the Diuell Yea and which more is euen in the verie title of this your treatise of doctrine you doe call them onelie Demoniakes as also in sundrie places throughout that booke By all which it is to too apparant that either you finallie distrust the finding of that word possession throughout the whole Bible and so speake of possession at a blind aduenture or that els you do with the Geneuah translator account the words possession and vexation by Diuels to be indifferentlie taken for one and the selfesame matter and so your supposed essentiall possession falles flat to the ground Howbeit if we should verie fauourablie affoord you the word possession which by great hand you see will neuer be gained yet then also you are as far from the point of your purpose as euer before For how proue you those your eight pretended Demoniakes to be in such sort possessed as you beare vs in hand they were Exorcistes I proue it directlie from the verie cause of their actions or passions thus Supernaturall effects doe argue some supernaturall cause Those actions or passions which they endured were supernaturall effects therefore those actions or passions they argue some supernaturall cause Orthodoxus Your Assumption is vtterlie vntrue For those their supposed actions or passions they were not supernaturall whatsoeuer you seeme to report and which more is meere naturall
Exorcistes Nay sir the Euangelist doth not barely report them as meere matters of fact but puts them downe also as rules of doctrine and directions for the Church to discerne truelie of essentiall possessions now Orthodoxus How are you certaine hereof Exorcistes Why sir I conceiue it so therefore no doubt it is so Orthodoxus Oh irrefragable argument autos epha ipse dixit M. Exorcistes himselfe hath spoken it therefore all the wisedome in the world will neuer be able to impugne the impregnable truth thereof Howbeit sir I for my owne part conceiue it not so therfore the same is not so How now Exorcistes here is Pythagoras against Pythagoras who I beseech you shall be vmpier betweene them Exorcistes Surely the very words of the text Wherein our Sauiour sayth not how long hath thy sonne beene possessed but rather how long hath thy sonne been thus handled Making you may plainelie perceiue such his manner of handling an infallible signe to discerne sonndlie of all future essentiall possessions Orthodoxus You labour to proue your idle conceit from a plaine text of Scripture but accursed be that glosse which corrupteth the text For the question which Christ propoundeth there to the father of the child respecteth onlie the first time of that accident and not the manner or forme of his handling as very plainely appeareth in the wordes of the text saying thus how long time is it ous touto gegonen auto that is since this thing befell thy sonne or since this thing happened to him or since this came to passe or since this vexation first seased vpon him Thus you see the verie words of the text and the purest translators doe simplie referre that demaund of Christ to the verie time it selfe not to the manner of that accident and therefore were it not that you would gladlie draw in your essentiall possession as it were by the eares all wise men would wōder you should so corruptly abuse the plaine text Howbeit this is not all for besides this your purposed corrupting of Scripture you doe also verie presumptuouslie adde to the text the wicked inuention of your own idle braine by foysting these words in him or a diuell in him into the very text it selfe and so you enforce the holy Scriptures to speake what you please saying thus How long is it since thy sonne hath had essentiallie a diuell within him And this no doubt of a very set purpose to vnderproppe your senceles opinion of essentiall possessions there being no words in the text importing such matter or tending that way For Matthew reporting that storie saith onely thus He is lunatike or sore vexed Luke saith a spirit taketh him Marke saith He hath a dombe spirite Loe this is all that the Euangelists write of that matter How therfore are you able from al or any one of these places to conclude a Diuell essentiallie inherent in the bodie of the Child Nay rather why should we not boldlie conclude the quite contrarie Namely that the Diuell did onely but actuallie vexe and torment him and therefore from hence you see there ariseth no rule of Doctrine or direction to discerne truly of essentiall possessions Exorcistes Why sir there is a medicine left for the curing of essentiall possessions therefore there is a meanes giuen to discerne soundly of such a possession Otherwaies what vse of a medicine where there is no meanes at all to discerne of the maladie Orthodoxus Perceiuing the plaine text of Scripture to be directlie against you now you compasse your matter about with a quite contrarie course Labouring with tooth and nayle to proue ignotum per ignotius a matter vncertaine by a thing more vncertaine and so in seeking to lay out your matter apparantly you make it more obscure then it was at the first For if there be no medicine left for the cure then to vse your owne reason there is no meanes to discerne the disease Whether there be now such a medicine as your selfe doe imagine will hereafter appeare when we come to entreate of that point In the meane time leauing Thyreus and your selfe to dispute the infallible signes of possession we expect better reasons at your hands for the proofe of your supposed essentiall possessions or require at the least your present submission Exorcistes Why sir those eight Demoniakes we speake of they were vndoubtedly dispossessed by prayer and fasting therefore essentiallie possessed of Sathan Orthodoxus They were not essentiallie possessed of Satan therefore not dispossessed at all by prayer and fasting Howbeit least you should thinke I doe now but put edge vnto edge goe to be it supposed they were so dispossest as you say that onely proueth they were possessed not that they were essentiallie possessed of Satan For possessed they might be though the Diuell not essentiallie inherent in any one of their bodies which is the poynt we dispute of Exorcistes Their speedie deliuerance doth argue an essentiall possession for had they been onely but outwardlie afflicted of Satan they had not been so presently deliuered as they vndoubtedlie were Orthodoxus Nay rather if they had in deed been essentiallie possest as you say the Diuell would haue been the longer in driuing out for possession we commonly say is fully as good as eleuen points in Lawe Perceiue you not therefore how absurdlie you reason when you affirme it more easie to deliuer a man essentiallie possessed of Satan than to deliuer a man not possessed at all For very certaine it is that if one and the selfesame working power for the dispossessing of Diuels doth with equall expedition both outwardly and inwardly concur in that speciall busines it will bring forth euen one and the selfesame effect and therefore why should not that worke whatsoeuer whether outward or inward be then forthwith accomplished with like speedie deliuerance Exorcistes Because prayer and fasting being vsed herein this disease it hath a more particular a more absolute and a more certaine promise of speedie deliuerance then any other torment of bodie or minde inflicted by Satan Orthodoxus You doe either most stranglie forget your selfe or very rashly auouch you care not what For hath not euery speciall torment else inflicted by Satan as particular as absolute and as certaine a promise as this your pretended possession that particular promise especially being implicatiuely considered in that selfe same generall promise which the Lord hath vndoubtedly giuen to ech faithfull resistance of Satan Now then if generally all then more specially euery particular torment inflicted by Satan the same being faithfully resisted shall vndoubtedly receiue grace from aboue for a like speedie deliuerance so farre foorth especially as seemeth good to the Lord. Notwithstanding it may be and very likely it is you will answere vs thus All the externall torments inflicted by Satan they haue onely a promise conditionally namely if the same seemeth good to the Lord howbeit the essentiall possession
whatsoeuer Know you not who it is that the father in these last dayes hath finallie appointed to reueale and to speake all truthes to his Church What man will you then forsake the fountaine of liuing waters for the reuelation of truthes and runne to such filthie puddles of your owne deuising as are able to hold no water at all Will you leaue the law and the testimonies and trot after a blind and a trothlesse lad for the reuelation of these hidden truthes will you withdraw your selfe from that holy oyntment whose onelie office it is to lead into all truth whatsoeuer and hunt after a supposed wicked spirit in a graceles and sensles boy Will you returne from the author of truth to the author of lyes from the holy ministrie of God to an extraordinarie ministerie of the diuel and his diuellish instrument In the name of God doe presentlie humble your soule at the fearefull remembrance of this your horrible and fearefull condition Pray earnestlie to God that if it be possible this blasphemous thought of your heart may be forgiuen you when the time of refreshing commeth What great blasphemie is this against our Lord Iesus the Churches sole Prophet For the onlie testimonie of Iesus is that spirit of Prophecie whereupon wee must soundly relie for the reuelation of all truthes whatsoeuer What intollerable iniurie is this to the office of his holy spirit who alone must bring to our remembrance whatsoeuer the Lord Iesus hath spoken before What a fearefull checke giueth this blasphemous speech of yours to the ordinarie ministerie of Christ so singularly graced and so notablie qualified with sundrie giftes from aboue for the manifestation of all truthes whatsoeuer to the end of the world Yea besides these your sundrie and intolerable blasphemies what a deadlie blow haue you giuen your owne selfe and your fellow-laborers as though that might be made knowen to the world by the ministerie of diuels which could not nor cannot possiblie be found forth by the Lord Iesus his ordinance A very dangerous conceit and flat opposite I assure you to our Sauiour himselfe who saith they haue Moses the Prophets let them heare them That wee should therefore expect reueâ—ations of truthes from any other meanes els was neuer taught from heauen but from hell yea euen out of the lying mouth of that damned rich glutton who reiecting the reuelations of the word did say vnto Abraham that if one should arise from the dead they would vndoubtedly beleeue and be saued Behold here the infernall author of that your vile and fearefull conceit and be forthwith ashamed of such a tutor The Lord open your eyes and instruct you better that so you may be enabled hereafter to deuide the word more truelie and to shew your selfe a more sound and substantiall teacher of truth For consider I beseech you how harshlie this blasphemous speech of yours would sound in the verie eares of your prophanest hearers namelie if you should say thus vnto them Good people be not troubled I pray you with any your owne ignorance concerning these hidden truthes which wee intimate to you and which are now in question among vs. For be you well assured that this truth which hitherto hath bin hidden from manie it shall now notwithstanding very shortly be manifested vnto you by such a corrupt boy or rather if you will by some diuell in the boy at the least Were not this pockie good stuffe think you to pester your Pulpit withall And yet this in effect is euen the very same which you affoord vnto vs froÌ„ that your former most filthie conceit Hauing thus in some sort discharged my conscience by giuing you admonition in time doe you now produce better arguments to proue your supposed essentiall possessions of spirits and diuels or els doe forthwith giue ouer the field for shame Exorcistes Why sir I dispossest them all by prayer and fasting therefore they were all essentiallie possessed Physiologus What man are you quite spent vp concerning the pretended essentiall possessions of those your eight Demoniakes that you are now like a steale-counter thus couertly creeping vnto their supposed dispossessions by prayer and fasting Surely sir if while we be but in dealing spare blowes the one with the other you begin like a cowardlie crauen so soone to set vp the heckle it is to be feared you will neuer hold out when once we come to the deadly fight Exorcistes Yes yes I warrant you feare it not For neither is my cause so crasie that I neede to feare your encounter nor my courage so cowardly as that I will euer fight crauen be the bickering neuer so sharpe Phyfiologus Well said Exorcistes when the cause it selfe becomes desperate then well fare a valourous heart howbeit it were much better in my simple conceite to yeeld vp the field by a faire and a friendly perswasion then in a foole-hardie or humorous course to continue a desperate fight till you receiue a deadly foyle Lycanthropus Surely Exorcistes howsoeuer you braue it in words it were better the controuersie were brought to an issue because the faster you runne the further you range and the more fiercelie you fight the more feeble you growe yea all men may plainely perceiue that howsoeuer you prate you will neuer preuaile Exorcistes Tush man feare you not that Philologus Nay feare that feare will we feare not at all Exorcistes Neither yet I I assure you Orthodoxus Well then Exorcistes hauing said what possiblie you can concerning your first distribution I meane the supposed essentiall possessions of those your eight pretended Demoniakes let vs now for one houre or two goe take the fresh aire and then reuiue our skirmish afresh concerning your second distribution I meane your dispossessing of those eight by your prayer and fasting Exorcistes I doe willingly yeeld to your motion The end of the first Dialogue The second Dialogue THE ARGVMENT Whether this fresh encounter containing an hotch-potch of matters confusedly shuffled together hath found a better successe concerning the pretended Dispossession of Diuels by prayer and fasting then any the precedent particulars propounded at large in those our former Discourses The speakers names PHILOLOGVS LYCANTHROPVS PNEVMATOMACHVS PHYSIOLOGVS ORTHODOXVS EXORCISTES Orthodoxus THis pleasant fresh ayre I assure you hath well refreshed our feeble spirits and therefore that we protract no further time doe tell vs directly Exorcistes what you say now to your falslie pretended Dispossession of Diuels by Prayer and Fasting Exorcistes Sir hauing sufficiently proued that the eight persons we speake of were euery of them essentiallie possest by the Diuell yea and this also with such vnanswerable and inuincible arguments as may fully perswade an indifferent Reader there needes no further labour herein Nnotwithstanding because that which makes for the proofe of their Dispossession tendeth directlie to the further confirmation of that their said essentiall possession I am therefore
neuer failed in doctrine or iudgement so neyther in the working of miracles This seemeth an irrefragable reason no doubt and such a one I beleeue as may not possiblie be shaken Well bee it supposed that after the Apostles receiued the holie Ghost their faith fayled sometimes in Doctrine or iudgement then it is very probable their said faith it might also fayle at sometime in the working of miracles That the Apostles at sometimes fayled in the first it is verie apparant For Peter hee went not rightly to the truth of the Gospell Iohn would haue worshipped the angell once or twice The Apostles and brethren who were at Iudaea they thought that the word of God was not to be preached vnto the Gentiles All these were errors in doctrine and iudgement And therefore the Apostles faith fayling directlie in these it might fayle much more in the working of miracles Howbeit because you seeme so confident in this one assertion doe shew vs the reason why the Apostles faith so soone as they were filled with the holy Ghost could not possiblie fayle in doctrine or iudgement Exorcistes My reason is this The holy Ghost is called the spirit of truth This spirit being promised to them was afterwards in miraculous maner bestowed vpon them they therefore receyuing the fulnes of this spirit their faith from thenceforth could not possiblie faile in Doctrine or iudgement and therefore much lesse in the working of miracles Orthodoxus I answere The holie Ghost is iustly called the spirit of truth This spirit of truth was faithfullie promised vnto the Apostles and at the feast of Pentecost very miraculouslie bestowed vpon them Hitherto we accord you see in euery point Howbeit your inference inforced from hence is not proued but pitifullie begged for we denie that either all or any one of the Apostles receyued the fulnes of this spirit Exorcistes Then you denie the truth of the sacred Scriptures For doth not the Euangelist Luke verie flatlie affirme that they were all filled with the holie Ghost and spake with new toongs as the spirit gaue them vtterance Orthodoxus He denyes not the truth of the sacred scriptures who onlie denyes but your erronious collections vntrulie gathered from the sacred scriptures For it is one thing to be filled with and another thing to receyue the fulnes of the spirit It is an axiome not onely warrantable by learned Philosophers and commonlie knowen to the simplest on earth but approued of all by common experience that whatsoeuer thing is receyued of another the same thing is receyued only according to the capacitie of that which receyueth the same We do willinglie acknowledge that the holie Ghost hath replenished only our sauiour Christ with the vnmeasurable aboundance of his graces and that Christ only hath receyued the fulnes of the spirit because that vnto him the father giueth not the spirit by measure Notwithstanding the Apostles and all other the elect they do only apprehend the graces of the spirit in their proper measure according to which measure they haue receyued not the fulnes it selfe but of the fulnes of Christ his spirit euen grace for grace By all which it is very apparant that euen the blessed Apostles and other the elect in Christ they receyue the graces of the spirit only according to the simple capacitie of humane frailtie and not according to the maiestie and fulnes of the spirit it selfe so as their faith could not faile in any respect For howsoeuer they were trulie renued and enlightned with the holy Ghost yet were they not in this present life so absolutely enligtned renued or clensed from all peruersnes of hart or blindnes of mind as that they could neyther swarue in doing their dutie nor be deceiued at all in their iudgement Not that the measure of the spirit which they receyued was of it selfe insufficient to preserue them absolutely from either of both but for that it pleased the father in such sort to dispence his spiritual graces to men in this life as the verie best might perceiue their owne imperfections and therewithall be driuen to acknowledge that the fulnes of perfection consisteth only in Christ. For who will denye there is water enough in the mayne Ocean sea to quench the raging flames whatsoeuer which wast a whole towne howbeit this we must needes acknowledge withall that a simple earthen vessell cannot possiblie contayne enough of that water to asswage the fier alone that burneth one house The blessed Apostles they acknowledge themselues to be men yea men who being naturallie begotten in the image and likenes of Adam their father must naturallie flame and burne as the Prophet reporteth And therefore albeit they were certainely borne anew of water and the spirit yet the water of the spirit it doth not so thoroughlie extinguish in them all sparks and ouersights whatsoeuer as that their faith could not faile in any respect For then what needed their corruptible bodies to put incorruption vpon them or themselues desire to be dissolued and to be with Christ Howbeit this we certainely know that during this life there remayneth euen in the best of all a dayly strife betweene the spirit and the flesh yea and that the remnants of flesh do sticke very fast not only in their harts but also in their minds And for these selfe-same respects the very Apostles themselues do freely acknowledge that now namely while they liue in this life they knowe only but in part that the power of God is perfited in weakenes and that therefore they do all cry out with the Prophet and say heale thou vs O Lord and we shall be healed yea and euen Paule he acknowledgeth of himselfe that he is not yet perfit although he be laboring earnestly towards the marke And Iames sayth generally concerning the faithfull that in many things they all offend Briefly our sauiour affirmeth flatly that he which is washed the whitest of all hath neede notwithstanding to wash his feete By all which its very apparant that the Apostles themselues they were not so absolutely filled with the graces of the spirit but that their faith notwithstanding it might and did faile at one time or other in some point of doctrine or iudgement and therefore much more in the working of miracles Exorcistes If it be certainely true that their faith at any time fayled in doctrine or iudgement how then is the promise of Christ to be credited concerning the holie Ghost for he told his Disciples that the same should leade them into all truth Orthodoxus That the Apostles faith in some things and at sometime might faile it is vndoubtedly true and the promise also of Christ cōcerning the holie Ghost his direction is as vndoubted a truth For the holie Ghost no doubt did leade them into all truth yea I say further into all holines of soule and bodie howbeit he led them into all truth in such sort as
auouch any thing for truth which is not a truth or to father a lie vpon Christ and so to hold the truth in vnrighteousnes It is impietie to put vpon the pure Spouse of Christ the besmearing brand of that antichristian strumpet to whome alone is giuen power to worke lying signes and wonders in all deceiueablenesse of vnrighteousnesse and so make her saith M. Darel to boast or bragge that she hath in her eare the marke of a Rogue or that shee is burnt in the hand like a theefe For as these saith he are the infallible markes of rogues and theeues so surely the miraculous expelling of diuels by papists and others in these dayes of the Gospell it is the vndoubted true ensigne badge or cognizance of antichrist It is impietie to affirme that fasting and prayer ex opere operato may possiblie effect such a worke and so to iumpe with trayterous Stapleton and with Thyreus the Iesuite It is impietie to prophane the holy exercise of prayer and fasting by such preposterous practises without any warrant at al from the word It is impietie to draw prayer and fasting from their peculiar and proper appointed ends namely from being but proppes and helpes for the onlie support of our feeble faith in the promises of God and to make them the only sole meanes for the powerfull expelling of diuels without any faith at al. Yea and euen such a meanes forsooth as may saith M. Darel enable a reprobate to effect such a worke Loe these are the seuerall impieties which doe necessarilie succeede your sensles exposition and yet you aske what impieties would follow thereof Now next for absurdities It is to too absurde to auouch that fasting is more effectuall and more powerfull for the expelling of spirits and diuels then is prayer it selfe It is absurde to make sole prayer but a practicall meanes to proue experiments by It is absurd to make fasting the subsequent of prayer whereas it should indeed be a precedent exercise or rather an ordinarie preparation thereunto It is absurde to establish a trade without a tuition or to prescribe a medicine where there is no maladie at all Loe these and such other absurdities doe necessarilie succeed your sensles exposition of Math. 17. vers 21. and yet you enquire what absurdities may possiblie succeed the same Now next shall be handled succinctlie the daungers also thereof which are both manie and those also most mightie For first it cannot but be fearefullie dangerous that the Church should be brought to imbrace for infallible truth that which cannot possiblie be proued a truth Againe it is vndoubtedly dangerous for the Church by this meanes to consort her selfe with her enimy especially in such grosse and erronious opinions To practise prayer and fasting as a perpetual ordinance establisht by Christ for the powerful expelling of diuels hauing no one warrant in the word for the same To be made carelesse of the true spirituall armour against Satan in deed by buzzing secretlie into her eares that which is not her armour appointed by God Loe these are some of those palpable impieties absurdities and dangers which must necessarilie succeed your said exposition and yet you are not ashamed to enquire what impieties absurdities or daungers may possiblie follow thereof These and such like they are the supposed good fruites which grow vp and may possiblie be gathered from your former most fruitles exposition concerning that portion of scripture As for the euill fruits you enquire after therein you are sufficiently able to resolue your selfe For what fruit may you haue of that whereof you are now so filthilie ashamed that you dare not shew forth your face as in former times Exorcistes Sir I would you knew it I am nothing ashamed of that infallible truth which I teach Orthodoxus If you blush not for very shame at so grosse an exposition the lesse is your glorie and the greater your confusion no doubt For who but an impudent person would not be highlie ashamed of the ignorance of his owne soule Howbeit if in very deed you be not ashamed thereof from your heart why then doe you thus hide your head in a corner Truth you know she seeketh no corners neyther feareth she more in her heart then to be hid from the eyes of the world Exorcistes I forsake not the truth it selfe be you sure I onely but flee those fierie trials which so fiercely doe follow the truth Neither take I this course without the warrant of Christ who wils me when I am persecuted in one Citie to flie into another Orthodoxus Alas poore pitiful cause what hard hap hadst thou to put thy selfe vnder the protection of so cowardly a Patrone as only but braues it in words without either beating once back or bearing off the blowes which daily befall thy vntimelie birth Howbeit you doe blasphemouslie belie our Sauiour Christ in saying that hee should approue of your cowardlie flight from citie to citie For the flight which Christ warranteth there is that wherin only your person not your profession is hotlie pursued by persecuting Tyrants You are not pursued with any purposed hurt to your person but onely with a prouident respect to those your preposterous practises which your selfe hauing preposterously set first on foote doe now by this your cowardly cariage euen purposely betray in the open field Besides that howsoeuer your flight might bee warranted lawfull before the challenged combat yet being once purposely billed forth for the battell and your owne selfe vndertaking the graund-Captaine his charge in this singular skirmish you haue from hence-foorth no more warrant to flee the very forefront of the field then hath the apprehended offender to breake out of prison Notwithstanding let vs set these things aside for the present and doe shew foorth vnto vs I pray you how from that portion of Scripture you may possibly conclude the timely establishment of that your supposed ordinance of prayer and fasting Exorcistes Why sir he knoweth nothing at all in the holie things who vnderstandeth not this namely first if any bee now possest and by prayer preuaile not then prayer and fasting together must forthwith be vsed Secondly that prayer and fasting being so vsed will certainly prosper either to the present remouing or to the powerfull sanctifying of the said iudgement at least Orthodoxus If that man who vnderstands not the profunditie of these new-found mysteries knoweth nothing at all in holie things then surely I for mine owne part must freely confesse that hitherto I haue knowne nothing at all concerning that mysticall way Yea and which more is this your pretended great knowledge therein it is I verely beleeue but a presumptuous knowledge hauing in it no soundnes of knowledge at all For who euer taught you as yet or from what spirituall fountaine can you possiblie conuey such a profunditie of sacred knowledge as may warrant vs to vndertake first an
themselues which you produce for your purpose they all import so much as I say Namely the deuiding of Iorden by Eluah his cloake the curing of Naamans leprosie by washing seauen times in Iorden the opening of the dumbe mans eares by the touch of Christs finger and the loosing of his tongue by his spattle his curing of the blind by a playster of clay and by washing in Siloam with sundry such other besides as in our tenth Dialogue doth plainely appeare Exorcistes These outward things or actions which were sometimes practised by the Prophets Apostles and others in the working of miracles they were not vsed as meanes but as signes when and accordingly as the actors themselues perceiued them profitable for the people present Orthodoxus Why man what more profit might grow to the people of God by vsing them rather as signes then as meanes of those their miraculous actions Exorcistes They vsed them rather as signes then as meanes happilie to trie the beholders faith the better thereby or imprint the worke wrought the more in the beholders mindes and parties cured or for some other speciall purpose best knowen to the Lord. Orthodoxus Your Diuinitie it should seeme is but sillie Diuinitie standing for the most part vpon sillie and doubtfull grounds namelie eyther vpon hap and hap hazard or vpon some other fickle foundation you wot not well what And yet notwithstanding you do no lesse impudentlie auouch the same for an infallible truth then if you meant to out-face the whole world with the sway of your words But good Exorcistes doe tell vs directly how any mans faith may the better be tried or the action it selfe more deepely imprinted in the beholders breasts by making those accidentall matters to be rather the signes thē the meanes of such miraculous actions Moreouer in auouching those matters to be rather the signes then the meanes of such miraculous actions you doe therein directly conclude that euery of those admirable actions whereof those outward matters are onely but signes and no meanes were vndoubtedly true miracles Because saith good Master Darel whatsoeuer is brought to passe without meanes that same is a miracle as we haue handled at large in Oth and mopeth in semeion teras throughout our tenth Dialogue But what might be the maine reason it selfe which makes you so carefull in auoyding the word meanes and so egerlie to take vp the word signes concerning this point Exorcistes I purposelie do it to proue all those the aforesaid strange actions no miracles at all how wonderfull soeuer in shew For whatsoeuer is brought to passe by meanes is no miracle because of the same meanes Orthodoxus If for this onlie respect you denie those outward matters to be meanes and onlie auouch them to be but bare signes of the action effected then surely you therein doe make those selfesame actions whereof such outward matters are onelie but signes to be much more miraculous then if these outward matters themselues had beene some meanes at the least to accomplish the action And so by consequence the dispossessing of those your Demoniakes it was an action very miraculous as hauing no meanes at all to effect the same Exorcistes Yes sir they had prayer and fasting as the onelie appointed meanes to that special worke Orthodoxus Yea but you flatlie denie those outward matters whatsoeuer to be thereunto any meanes at all and do auouch them to be but the onlie bare signes of such actions effected Exorcistes I denied those other matters which were mentioned before in the Propheticall and Apostolicall operations to be anie meanes at all and did make them but the onelie bare signes of those their miraculous actions Howbeit I euer haue held and doe confidently auouch that prayer and fasting is a peculiar meanes appointed by God for the perpetuall expelling of spirits and diuels Orthodoxus This your pretended ordinance of prayer and fasting hauing hitherto beene often denied and neuer yet by your selfe confirmed for truth it is to little or no purpose to insist as you doe vpon one and the selfesame point Besides that your selfe hauing spoken elsewhere of the prayers of Christ of Peter and others in the working of miracles you make their said prayers to be onely but signes and no meanes of their miracles Exorcistes Very true as you say For they expelled Diuels by a commaunding power not by any intreating word and therefore if at any time they prayed at their working of miracles they vsed not those their said prayers as any appointed meanes leading to the action intended but rather in regard of the people present To teach them thereby that whensoeuer they effected miraculous actions they wrought not those works by any godlinesse or power of their owne but by the only immediate power of him whom they called vpon Orthodoxus Well be it so as you say But declare plainely vnto vs I pray you your owne purpose in praying also at the dispossession of those your pretended Demoniakes Was it to perswade the people that your selfe expelled those diuels by any your owne godlines or power of your prayers and not rather to teach them that the diuels so expelled were vndoubtedly driuen forth by the onely power of him vpon whom you did call by your feruent prayers Exorcistes We purposely praid I must needs confesse to teach the beholders that the worke was effected by the onely power of him to whom we put vp our prayers Orthodoxus Herein then you confesse at vnwares that your said prayer and fasting was no meanes at all for those your pretended dispossessings of Satan but only a bare signe of the absolute power of Christ which draue forth the diuell and so by consequence you doe fully conclude that your expelling of Diuels by prayer and fasting if any such were was also a miraculous worke Exorcistes I denie such a driuing out of diuels to be any miracle at all and doe very confidently auouch that prayer and fasting in such sort obserued is a supernaturall medicine for the timely curing of supernaturall diseases Orthodoxus If prayer and fasting be as you say a supernaturall medicine for supernaturall diseases why then are not parties bewitched deliuered in like manner from those their torments by the onely meanes of prayer and fasting Exorcistes Had we the like Scriptures for the extraordinarie curing of parties bewitched by prayer fasting as we haue for the admirable dispossessing of parties possessed we would not then doubt but that the one might therby be helped as well as the other Orthodoxus But tell vs in good earnest haue you not as full warrant from Scripture for the curing of parties bewitched by prayer and fasting as you haue for the timely dispossessing of those your pretended Demoniakes Exorcistes No in very deed we haue not in Scripture the like warrant for one which we haue for the other Orthodoxus By what warrant then did you vndertake the pretended dispossession of Kath.
miraculous manner of working by him Thus then you see their said deliuerance being determined with God before all times it was accordingly promised and performed in time And as before the Law written from the very first creation the Lord obserued this method order in the orderly manifestation of any his vnchangeable ordinances so surely both at and after the giuing of the Law there was in him no shadow of chaunge concerning that selfesame vnchaungeable course For First hauing determined with himselfe before all beginnings of time to establish the Morall Law as a perpetuall rule of perfect obedience not onely he did in very fitte time make promise thereof to his people but which more is after the full expiration of foure hundred and thirtie yeeres I meane at the very appointed season it selfe he did correspondently accomplish the same Neither hath the Lord obserued such an orderly methode of working onely before and at the giuing of the Law but euer since then he hath beene altogether one and the same in the orderly accomplishment of al his actions as may plainly appeare in his orderly establishing and subuerting of the seuerall Monarkes how mightie soeuer in the seauentie yeeres captiuitie of Israell his people in the birth and death of his onely Sonne in the vniuersall establishment of his glorious Gospell in Ierusalems finall destruction in reiecting his owne people the Iewes and in bringing the Gentiles into their roomes And as in all these the precedent operations and actions so likewise in the powerfull dispossessing of Satan and in the finall determination of that his tyrannicall power of actuall possession the Lord hath carefully obserued not onely in purposing but also in promising and performing the selfesame order accordingly For as the Lord before all beginnings of time did purposely determine such a temporary iudgement as a peculiar demonstration of the Deitie of his onely Sonne and promised withall the admirable conquering of the selfesame iudgement in that promised seede which was actually to bruse the Serpents head so hath his said Sonne correspondently accomplisht the same by his death and resurrection destroying through death him that had power ouer death that is to say the Diuell Yea he hath spoyled Principalities and Powers made such a shew of them openly and so triumphed ouer them all in his Crosse as we may boldly assure our selues of the finall accomplishment of that which our Sauiour affirmeth saying Now is the iudgement of this world now is the Prince of this world cast out that is his power of actuall possession is fully and finally determined According to that his authenticall message else wherâ— vnto Herode saying Behold I cast out Diuels to day and tomorrow and the third day I shall be perfected or the third day I will make an end of that businesse The premâ—sses therefore considered there is no more reason to doubt of the finall determination of this one then of any other the eternall Decrees of God whatsoeuer For seeing the Lord not onely purposed the finall determination of Satan his power of actuall possession from before all beginnings of time but also very solemnely promised and most powerfully effected the same in that promised seede which was actually to bruise the Serpents heade who seeth not euen one and the selfesame methode and order herein obserued as in all other the forenamed purposes and determinations of our eternall God And therefore there is no more reason to denye the finall determination of this one then of any other the like purposed operations of God vnlesse we doe purposely entend to bring present confusion vpon the orderly actions of that only wise agent who accomplisheth and ordereth all things in measure in number and waight Physiologus Very true as you say And therefore let those men beware who so constantly auouch the continuance of actuall possession now in these later dayes of the world But proceede in the rest Orthodoxus Againe this doctrine of ours deciphering so plainely vnto vs all those the deceiuable notions whatsoeuer which more peculiarlie appertaine to this new-found trade of Diuillitie with the seuerall points thereof it ministreth vnto vs a notable meditation or rather a watchfull consideration concerning the very proper foundation of all those the common receiued opinions fantasies dreames or idle conceites which runne all the world ouer about the Diuels their essential assuming and transforming of bodies their pretended apparitions in this or that essentiall forme their absolute power for creating of substances their essentiall possessions their supernaturall operations with sundrie other such idle conceites These their strange imaginations concerning Spirits and Diuels if we rightlie consider the same they arise not from any the infallible truths of the Lord reuealed vnto vs in the sacred scriptures for then we might and ought boldly to imbrace them for truths how absurd soeuer in humane reason but they do rather proceede from the only imagination of mans idle braine Who hauing their cogitations darkened through the ignorance that is naturallie in them cannot possiblie be made to discerne aright of any such intricate matters Yea and they spring partly also from the corrupt customes of the world For men receiuing such vntruthes from hand to hand as it were an inueterate lie by an auncient tradition do careleslie transferre the same from themselues to their owne posteritie and the ages to come And thus forsooth an old doating custome hauing careleslie begotten many grosse and erroneous opinions concerning Spirits and Diuels the world at this present is so vniuersally besotted bewitched and possessed with these palpable fooleries as they had rather to hold a manifest lye in their very right hand then be brought from their former most fond conceites and corrupt customes to an vndoubted knowledge of the truth it selfe For howsoeuer they may haplie pretend herein the holie Religion and feare of the Lord they feare him not in deede and in truth but do serue him only after the manner of former nations yea euen vnto this day they deale in these points according to the old accustomed manner and not after the ordinances customes lawes and commaundements which the Lord commaunded the children of Iacob They runne not for a true vnderstanding of these mysticall matters to the lawe and the testimonie neither speake they at all according to this truth but euery man speaketh herein according to the blind imagination of his owne â—oolish heart and after the corrupt customes of the world itselfe because there is in them no light of truth concerning these matters And thus much in effect for those speciall vses which haue a more speciall relation to any the seuerall points propounded Lycanthropus Very well Proceede now I pray you vnto those other vses which more specially concerne the parties themselues perusing those seuerall points Orthodoxus With very good will Wherin especially we haue to consider that seeing the matters we
or rather their vnwarranted trifling toyes as they haue bin hitherto receiued hand ouer head among the irreligious and prophane of the world with no lâ—sse admiration forsooth then if they had been the Alcoranean Oracles of Mahomet himselfe so are they alas at this present to too readily entertained with many of no small accompt in the Church as the infallible truths of the eternall God Howbeit the same being once equallie waied and wisely examined according to the very touchstone of truth they will notwithstanding any the supposed sway of their bookes appeare to be no better in effect than old wiues fables then the Legerdemaines of cunning Imposters and the cousoning sleights of some Popish priests as hath beene proued at large The premisses therefore considered let the authors or fauourers of those published Pamphlets endeuour what they possiblie may to support and vphold those fondly conceited fooleries in their former account with the people of God they will notwithstanding very shortly vanish away like snow in the Sunne be deemed no better in effect then Hobgoblings Bugboies Night-sprites or Fairies to make the yoong children afraid with their supposed shadowes while the aged ones in Christ doe take their comfortable rest in an assured confidence concerning the ouerruling power and prouidence of Iehouah himselfe And thus much in effect for those seuerall vses which doe generally appertaine to all men Pneumatomachus They are all singular vses no doubt But proceede now I beseech you to the putting downe also of such as are more particularly befitting some speciall persons Orthodoxus With very good will Wherein we haue first to consider that the seuerall vses more particularly befitting some speciall persons they are summarily of two sorts Namely either such only as concerne the affectors of that new-found Diuillitie or else such also as respect the mislikers thereof Lycanthropus What are those vses I pray you which more speciallie concerne the affectors thereof Orthodoxus They are summarily such as doe purposely tend to the timely informing either of the authors themselues or of any their fauourits Philologus Declare first I pray you those seuerall vses which more particularly respect the authors themselues Orthodoxus Content Wherein wee haue first to consider that for so much as all those the former conceits which Exorcistes hath broached abroad concerning these matters in question are euery of them vndoubtedly such as notwithstanding any his glorious pretences doe not onely not bring any one benefit to the Church in generall or to any the particular members thereof but doe rather tend couertly to the timely support of his owne priuate purposes without hauing relation to publike good nay rather to the vntimely procuring of many publike and priuate mischiefes The consideration hereof may serue to discouer those secret plots and vnder-hand practises which our miracle-mongers of what condition soeuer doe mutually obserue among themselues with one harmonicall consent and course For they all in the very first progresse of any their plotted proceedings doe primarily propound to themselues such purposed proiects as they notwithstanding any their outward iollie pretences doe cunningly prosecute and eftsoones accomplish by the secret meanes of many their vnder-hand practises and iuggling sleights of legerdemaine yea and this also with such a slie and nimble conueiance as a man would hardly imagine that not any other but May-butter it selfe could possiblie melt in their mouthes For these cunning practitioners as they haue euermore had an insatiable thirst to the filthie pleasures and pelfe of the world as to the onely true obiects of their hearts desire and the very purposed proiects which they principally propound to themselues in any their vnder-hand practises though they falsely make shew of a quite contrarie end in all outward appearance so haue they their sundrie deuices to further their said enterprise and to accomplish effectually that their primarie pretended purpose wherein also they are resolutelie bent notwithstanding any crossing occurrents although yet with as little suspition as they possiblie may And therefore in the very first progresse of those their proceedings they solemnely pretend the glorie of God the gracing of sundrie his sacred ordinances and the singular great good of his Church Namely either an approbation of the real presence of Christ in their Masse or a confirmation of publike fasts in those their solemne meetings or a perpetuall establishment of the worship of Saints of Purgatorie of Masses of Trentals of Dirges of praying for the dead of plodding on Pilgrimage with tenne thousand such other deuices Howbeit notwithstanding these wonderfull sturres if wee more prouidently respect the full period of those their proceedings wee may plainly perceiue that their primarie propounded pleasures and profits which they hourely expect as an ordinarie interest successiuely arising from such coloured courses they are that quickening spirit which only affoordeth life and motion to those their entended actions yea and that onely preexisting efficient which giues an essentiall forme to all their purposes and without which their vnder-hand practises would become an vntimely birth would quickly vanish away of themselues and forthwith come vnto nothing Neither only these their lewd plots and practises are apparantly laid open but the fearefull effects also of such counterfeit pranckes they are by the consideration hereof verie plainly discouered For who seeth not how opposite the same is to the eternall purpose of God concerning the actual brusing of the Serpents head how derogatorious to the supereminent dignitie and power of Christ for the finall determination of Satan his power of possession how iniurious vnto the certaine established truth of the Gospell in that it reuiueth the miraculous confirmation thereof afresh how hurtfull to the Church of Christ by breeding therein such vnnecessarie and fruitlesse garboyles how grieuous to the godly in procuring such an horrible prophanation of prayer and fasting vnder an holie pretence of doing great good to the Church how scandalous to the weake in making them doubt whether the Gospell bee yet fully confirmed by miracles how offensiue to Atheiâ—â—s in causing them to skorne the holie things of God so odly prophaned how gratefull an enterprise to Antichrist in that it puts vpon the true spouse of Christ the proper badge of his whorish strumpet how dangerous to all men by drawing them thereby into many idle conceits and needlesse troubles and lastly how acceptable a seruice it is to the Diuell and his Angels in that it erecteth and holdeth vp their kingdome afresh by bearing the world in hand that Spirits and Diuels haue such an essentiall inherencie in the bodies of men as cannot bee helped without fasting and prayer when there is no such matter at all but only the bare imaginations of idle braines and the deluding deuices of such cunning Impostors as accompt worldly gaine the greatest godlinesse and thereunto also doe hourely applie all their purposed plots and predetermined practises as experience in euery age
of the world hath made it apparantly euident Lycanthropus This vse I assure you it serueth for singular purposes but proceede in the rest I beseech you Orthodoxus Moreouer it being by these our precedent discourses apparantly made knowen to all the world that the very Authours themselues of any such vnderhand practises haue in euery age been fearefully disgraced by the all seeing God sharply censured by godly Superiours greatly disliked of all the Religious perpetually impugned by the most iudiciall sort miserably scorned among the secure and godlesse Atheists yea and euen generally condemned of one and other this should sufficiently enforme the late spronge plotters and dayly deuisers of euery such new found senselesse Diuillitie concerning the vndoubted vanitie of euery such vaine inuention yea and it should make them withall to be mightily amazed and to tremble exceedingly at the vnsearchable iudgements of God concerning such subtill Impostors as seeke to seduce the world by any their vnder-hand shifts Who notwithstanding they be neuer so outwardly holy in those their plotted pretences yet when they shall once but dare to enterprise the vnorderly mannaging of any such slie and cunning conueyances without an authenticall warrant from the word of the Lord they doe thereby not onely procure the mightie Iehouah to bring their Legerdemaines to light but which more is they doe also to any one of sounde iudgement so euidently bewray their palpable follie and so apparantly lay open their owne weakenesse concerning the necessary support of their languishing cause as euen the very best affected towards their proceedings being especiallie iudiciall persons such also as are not too much ouercome and too preposterouslie carried with partiall conceites may easily be ledde to thinke that the very Authors themselues doe but struggle against their enlightened iudgements not vnlike vnto those who making shipwracke of conscience haue fearefully forsaken their former synceritie and soundnesse of faith And this in effect for those seuerall vses which more particularly respect the Authours themselues Pneumatomachus Very well But proceede now I pray you to those other vses which more specially concerne their vnderhand fauourits Orthodoxus With all my hart Wherein we haue first to consider that seeing howsoeuer the cunning Impostors of euery age haue like Iannes and Iambres euen openly encountered with the sound ministerie of Moses their deceiueable signes and lying wonders could neuer possiblie stand against the ineuitable force of the word but like to the AEgyptian sorcerers roddes haue been euermore deuoured by Aaron his rodde this therefore may fitly serue to admonish to the full our vnderhand fauourits of euery such newfound Diuillitie that now at length they beware how they doe hereafter receiue the holy word of the Lord in an onely respect of persons which is the ordinarie vsage of carnall professors Least as Simon Magus along time Samâ—riaâ—ith â—ith his seducing sorceries so their mindes alas should by some serpentine subtiltie be drawen at vnwares from that holy simplicitie which is in Christ. Yea and this should admonish them further that in these and all other like intricate causes they receiue not hand ouer head whatsoeuer is disorderly printed or vnderhand broached by those whom they partially fauour with a personall respect but that they would rather haue speedie recourse to the Law and the testimonies and search there with the good men of Berrea whether they doe proportionably speake or write according to the infallible truth thereof which they will vndoubtedly doe if there be in them any true light at all Because being otherwise either too partiall towards those whom they fondly affect or too preiudicate at least towards such as soundly impugne their proceedings they should shew themselues to haue no loue of the truth for the only truths sake and therefore no maruell though they be purposelie subiected to strong illusions and euen desperately giuen ouer to entertaine vntruthes falshoods and lies to their further peruerting and the fearefull hazarding of their hoped saluation Philologus The Lord graunt that this vse may become no lesse profitable then we see it expedient for euery condition of people but proceede in the rest Orthodoxus Moreouer sith the fearefull inconueniences ensuing such Legerdemaines are diuersly dangerous concerning the glorie of God and the good estate of his Church here on earth this therefore should throughly aduise the vnderhand fauourits of any such newfound Diuillitie to beware how either by company conference continuance or any their vnderhand maintenance they doe couertly vphold such cunning Impostors in any their counterfeite courses more especially concerning those idle conceites which haue so vndutifully and so disordredly been broached abroad by their Bookes Least they be otherwise very iustly adiudged to iustle against the glory of God to vndermine the supereminent dignitie of Iesus Christ to enlarge that temporarie power of the Diuell which Christ hath long since restrained for euer to weaken the certaintie of faith respecting especially those particular promises which the Almightie hath made concerning our full deliuerance in Iesus Christ yea and which more is to countenance a confused disorder against her Maiesties established Lawes and orders And this in effect for those seuerall vses which onely concerne the inconsiderate affectors of this newfound Diuillitie Lycanthropus Proceed now I beseech you to some such seuerall vses as may more especiallie respect the mislikers thereof Orthodoxus With very good will Wherein also wee haue to consider that al those the following vses they are here to be put downe in a double respect Namelie in an especiall respect of publike or priuate persons Lycanthropus A very plaine order and therefore I pray you proceede first to the timelie vnfolding of those sundrie vses which more especiallie concerne the publike persons Orthodoxus Content Wherein especiallie you haue to consider that the seuerall vses respecting publike persons they are such as haue a more speciall relation to their publike places and callings And these publike persons are also twofold namely eyther the ciuill magistrates or the ecclesiasticall ministers Philologus Vnfold those vses first I beseech you which more especiallie concerne the ciuill magistrates Orthodoxus With very good will Wherein we haue first to consider that seeing so many and such daungerous mischiefes doe daylie proceed from the vnderhand practises and legerdemaines of cunning impostors as in our seuerall discourses hath beene handled at large this therefore may fitlie serue for the further enlightning of all in authoritie concerning especiallie their orderlie esteemings and iudgings about any the like occurrents which may haplie hereafter be brought into their open consistories or before any their iudiciall thrones And this moreouer may giue them accordingly some further inckling how to proceed against the persons of any how holie soeuer in shew that shall once but dare to maintaine such idle conceits to the high dishonour of God and the daylie incumbrance of Christes Church Yea and which more is we doubt