Narration of the Strange and Grievous Vexation by the Devil

1 That they did not counterfeit a possession, but were verily possessed with unclean spirits.

I do not say with the poet, felix qui potuit rerum cognoscere causas he is a happy man, who can find out the causes of things: but this I affirm, it is the parte of a wise man, to search out the cause of a thing. He therefore yea he only shall carrye himself wyslye in the present controversy we have in hand, and judge aright therein, who shall labor to find out the true and proper cause of those strang accidents, whereof a true report hath been made in the former treatise. I will not stand here to iterate and heap up those strange things which are before specyfyed, all which may be referred either to there extraordinary and supernatural strength, or their supernaturally knowledgd, or their extraordinary and supernatural actions or passions of their bodies: only in the spirit of meekness and with all humility, I demand of them which deny and call in question or doubt of their possesion, whence or from what cause the actions or passions acted or suffered by them came? can their any natural cause be given of them? or is there anything in nature that might send forth such effects? verilye, though yt might be granted of some of them, yet undoubtedly it cannot truly be affirmed of all: but that some of them are not humian * but it cam from some other thing then the nature or industri of man And what should that be but wicked spirits within them, according as in times past it hath been with others in the like case? except we will be so gross as to imagine, either that God wrought them immediately, without the ministry of any creature, or by the service of an elect Angel: neither of which can possibly be, considering their vanityes toys and fooleries, the distorting and dissiguring of there faces, with other accidents of that kind, and the unclean & blasphemous speeches above mentioned. On the contararie side they all well be • ee • e the unclean spirit, and suit exelentlye with his nature, and therefore make greatly for confirmation of their possession.

If any granting that these things were done by wicked spirits, shall say that it followeth not theirevpon that the spirits were in them and so possessed them. * I answer that a spirit without man may diverse ways greatly trouble and afflict him, as by sightes and visions, yea even in his body, as he did Job. So likewise after the deliverance of the above named persons (as also of on Thomas Darling aboy not long since dispossesed, dwelling in Burton upon Trent, in the countye of Stafford ) they spirits in their return to repossese them, did many times and sundry ways (that by fearing, astonishing, and threatening of them they might prevail) mightily molest and trouble them.

* But that the diuil being without mā, can rule & dispose of the whole body of man, and every part thereof according to his pleasure, as he did with these, and doth with all those he posseseth, it is absurd to affirm. For what more can Satan do to the body of man, then rule and torment it thus in the inward and outward partes, and in every parcel and member theiro • according to his lust and pleasure? the which if he could do being without, he would never desier nor seek entrance into man to posses him the which no man will deny but he doth. for what would his said entrance advantag him to the hurting or tormenting of man in his body, more then his being without him. Secondly Satan being without man, cannot cause or send forth those effects (which are indeed signs of possession ) whereof we have hard before, & more shall be spokē afterward, because then god should have left his church destitute of all meaines, whereby to discern of possesion which can n • t be, the wisdom of God considered on the on sid, and the necessity of man to be directed herein, on the other. Again if it were true that the evil spirit could so torment a man on every sid being without him only, how could the common people among the Jews have known when men were possesed, as it is evident by the * gospel they did? for it is certain that by no other meaines but the manner of their handling, or vexation by Satan they knew it, as a • may partly appear out of the 9. Cha • t. of Mark. now might not this same objection as well have been objected unto them: as it is against us at this present, The devil by some outward operation can do all that which leadeth you to think that such and such are posesed, you may therefore err and be deceived in so thinking and affirming.

But it hath been objected that these things came, though not frō nature, yet from the corruption of nature, in that they were counterfeytes. I answer, that he which well considereth of the strange accidēts whereof we have hard, may easily perceive that there are many particulars there mentioned, which cannot possibly be donne by any art or skil of man▪ but that they far surpas his cunnīg & all humā power. It cannot be then that they counterfeited. If any man shall doubt that the history is not truly reported by me, lett him consider that there hath been that course taken in these treatises, which hath been ever thought best, and most likely to procure credit to any story. For herein we have observed all necessary circumstances, the persons which were thus afflicted, the time when, the place where, and hereafter sundry of the witnesses before whom these things fell out shall be produced. If I only had been a witness of these things▪ though I might happily have made report of them to some of my acquaintance who knew me to be one that through gods mercy have learned to make conscience of a lie: yet should I have been afraid to have put them in print, for so many to read and unto whom I am altogether unknown. But seeing that these things have not been done in a corner, but in places that are populous and famous enough, not beyond the seas, but in such parts of our own land as any man that is desirous to search out the truth in this matter, may either go to thē him self, or receive certain intelligence from thence without any great trouble, before such witnesses of whom mani are well known to be of such integriti, as they would not be corrupted, & of such wisdom as the could not be deceived, specially using so many means as they did to try and boult out the truth: further that not the witnesses only but also the parties themselves which were so possessed are alive and lastly that there are such a cloud of witnesses, even hundreds, whereof sone 30. upon their corporal oaths have deposed the impossible things to be counterseyted, which we have reported of Somers: If any man (notwithstanding these helps against his incredulity herein) shall still either deny or doubt whether this matter of fact hath been truly reported. I see not why he may not as well deny or doubt, whither any thing be true that is written in other stories: yea much better may on call in question almost any other human story: considering that thos parties whom histories past conscerne are dead, but these alive, & their histories are not deposed unto, at least by so many witnesses as 〈6 pages missing〉 〈1 page duplicate〉 〈1 page duplicate〉 and no marvel for they were possessed with a legion of devils, and this child with one only.

The 14. mark of one possessed is, that they are deprived of their senses, internal and external. The first is evident by this that the man out of whom the devils were departed is said: to sit at the feet of Jesus clothed and in his right mind: he was therefore out of his righte mind when he was possessed, which is further confirmed in that he did wear no clothes in that he did shun the society of men abydinge in no house, but in the graves, in that both night and day he cried in the mountains, and in the graves, as also by the speeches which upon the sight of Christ, he or rather they being two (as appeareth by Mtthew ) uttered saying or crying with a loud voice: what have we to do with thee Jesus the son of god? I charge thee by god that thou torment me not which they would never have said, had they had the use of their understanding. And least we should imagine that it was thus only with these two posessed with a legion, we must remember that these and such like speeches or exclamations arguing a deprivation of understanding, were uttered by some other also possessed, which for the same reason were likewise deprived of their internal senses. Even so it was with these persons for had they in Lancashire been in their righte minds, they would never have spoken so malepertly in their fits as usually they did to those that were then present, especially to Master Starchy (whom commonly they called goodfellowe, all their speeches also in a manner suiting with that title) and Mistress Starchye whose own child called her whore: neither would they ever in the presence of so many, and even then when the holy scriptures were in handling have spoken so filthily as it is a shame to name: or so blasphemously of the holy, byble, calling it often times and that aloud bible bable, as they did: nor 3. or 4. of them in their whispering speeches actions gestures, and countenances, have at that time and duringe that holy action carried themselves so wonderful vainly as they did and John Starchy sometimes (as we have heard) in biting, or snatching at everyone that was near him, throwing what came to his hand at whomsoever, shown himself therein for the present to be mad. Here we may remember to the same end, the monstrous blasphemy of Somers and his strange and unnatural vndeannes especially in acting the syn of whoredom in that manner he did, and that in the presence of so many: also his filthy and abominable carriage of himself with a bitch before diverse, which he did after his repossession. Hither also refer the violence he did to his own body, and the light behavior he used in the beginning of his possession in dancinge laughing &c: wherevp • n he was suspected to be out of his wits. Finally it is hereby evident that neither they, Darling, nor Katheryn Wright had in their fits their understanding, because they knew not what they said or did, nor what was said or done by others. Indeed out of their • its those which are possessed have the right use of their minds, but in, and during the same they are altogether ordinarily de priued thereof, as hath been shown. If it be said that these actions & speeches came from the devils within them I answer that that is most true: yet forasmuch as it seemed to men otherwise, & so they seemed to be out of their right myn • es thereupon they are said so to be.

The second conscerning the external senses, and namely that of feeling, may be gathered likewise out of the aforesaid scripture in that t • e man which had an unclean spirit is reported to have stricken himself with stones, which if he had had his • ee • ng, he would never have done, especially in that vyo • ent manner that he did, so it was with the above named 10. 〈◊〉 , and thereof trial was oft made in Somers and as otherwise, so by pricking of pyns, whereat he never stirred though a pyn being somewhat great and crooked was thrust up to the head: and in Th. Darling this was manifest above any, in that in his fits his shoulder bones, and other bones o • his arms (to the sight and feeling of others) were thrust out of their ioynets and in again, he not complaing thereof. As touching the other outward senses seeing hearing &c. it is not indeed manifest by the scriptures, that they which had unclean spirits were in their fits depryued of them. yet from thence it may well be conjectured so to have been: for seeing some were altogether blind and deaf through the devil within them, causing the same, and generally were deprived of their inward senses and that outward of feeling: why may we not in all probability imagine that they were without thē use of these other senses also? and as touching our demoniaks, they in their fits nether heard nor saw (though their eyes were open) as themselves reported. Further and more certain knowledge herein we cannot have, neither need we desire considering the number of persons reporting this, also that sundry of them were far distant one from another, dwelling in several shires and almost all of them children.

The 15. sign of Satan's possessing is, when such speeches are uttered by the mouth of one, as sauoure not of the spirit of man, but moste fitly agree to a wicked spirit. Thus we read in the gospel, that the possessed when they saw Christ began to cry out, saying: Jesus the son of the mofl high god, what have we to do with thee? art thou come hither to torment us before the time? art thou come to deflroy us? I charge thee by god that thou torment me not. Hither appertaineth that answer that his name was legion, and that request, that if he cast them out, he would suffer them to enter into the heard of swine: for we cannot doubt but that those speeches were uttered after the same manner the former were, that is by the mouths of the parties possessed, and it is plain by Luke. 8. 30. After this manner M. Hardman. said a little before the spirits egress, I am hot, I must go, I must away, I cannot tarry, whither shall I go? I will not die. In like manner Somers or rather the devil in him said, that he was god, meaning percase the god of this world that he was the prince of darkness, that he was sometimes in heaven: and when he caused that lump or swelling in his eye, or toe, I will go out at his eye, I will go out at his toe: and upon saterday at night before his dispossession in the time of prayer I must be gone: with many more speeches as appeareth before: the like hereto he did also upon his repossession but specially upon the 20. day of February, 1597. which was about 4. days after he was repossessed) when lying in a trance he uttered many sententious speeches of this kind, which were written from his mouth in the presence of diverse persons of good credit. For instance and a taste these: I baited my hook often, and at last I catched him. Here I was before, and here I am again, and here I must stay, though it be but for a short time. I lead them to drink, carouse, and quafse, I make them to swear. I have leave given me to do what I will for a time. What is wightier then a king in his own land? A king I am in whom I reign, here I am king for a time. In like sort Darling upon the day of his dispossession uttered words of this kind with his mouth wide open: Brother Radulphus I will go to my master Belz • bub, and he shall double there tongues, and again, let us go out of him, and enter into some of these here: with diverse others as appeareth by the history of him in print, many such like speeches also I well remember by Ka: Wright.

The 16. sign of possession is, when men offer violence to theyre own bodies, so in the 5. of Mark: it is said of the man which had an unclean spirit, that he did strike himself with stones: the devil indeed was the striker, and the man a mere patient, but because it was done by his own hand, and so seemed to do it himself, therefore it is ascribed unto him: and thus many times those things are attributed to the possessed, which were indeed done by sathen the possessor. And in like sort have I myself often done in this treatise.

According to this, we have haerd before of Somers 'who howsoever he did not strike himself with stones, yet did he beat his head and that with great violence against the ground or floare of the house, and against the bedstead and throw himself against the walls.

The 17. sign of one possessed is, that he is not hurt by all the violence that the devil doth to his body, nor all the torments that he putteth him unto, so as (notwithstanding all his rage and cruelty) not a bone of the possessed (as I may say) is broken. This appeareth by the 4. of Luke. where when Christ had commanded the devil to come out of the man possessed, it is said, that then the devil throwing him in the midst of them, came out of him, and hurt him nothing at all.

It is as much as if it had been said: the devil upon Christ's commandment to go forth of the man, cast him violently and headlonge among the people, and there rent him sore and extremely • tormented him, so as one would have thought he had utterly spoy led the man, or at the least greatly hurt him, (which appeareth also by the first of Mark, where the same story being reported it is said that the unclean spirit tare him) but saith the Euangelyste Luke it proved not soe: for notwithstanding the dyuells rage & all the torments he put him to, yet he hurt him nothing at all. Even soe it was with these: tormented they were moste grievously, especially at, and a little before the egresseof the spirits: Somers also did offer great violence to his body, beatyng his head and face (sometimes a quarter of an hour together) to the ground or bedsteade, (as is before said) so as one would have thought he should have bruised himself greatly▪ and yet had he no hurt at all or any of th • other by the like grievous torments they endured. The same is as true of Kath: Wright and Tho: Darling, which latter had in his fits his arms and shoulder boanes thrust out of their ioynctes, and set in again: and yet hereby was made • ever a whit less unable to use them then before. As strange also is that which is deposed concerning Somers that he was not burnt though some bare partes of his body lay in the hot fire.

The reason hereof I take to be this, that Satan having leave from god to enter into man, hath not withal leave, or is forbidden to hurt him: for otherwise it were not possible his nature considered, but that he should greatly harm him: and yet notwythstandinge this prohybytyon of the lords, he will be attemptynge to spoil or hurt those he possesseth, though he cannot or dare not do it, because by nature he is inclined thereunto. For every creature (as well invisible as visible) is as it were vyolentlye carried to do according to his own nature and kind. In the manifoulde vexations of Satan there fore and manner of vsynge them he possesseth, we may as in a glass bebold: the malice, rage, cruelty & insatiable desire of the devil (as a roaring lyon) to devour and destroy mā: & in his restraint from hurting or not performing it (notwithstanding his great and manifold offers that way,) we may se, as the power of god over thes principalities and powers I meaine the devils, and the awe and subjection they are in unto the Lord▪ as well as the least or weakest of his creatures so lhe great mercy of god towards man, remembering mercy even 〈◊〉 . And here this is worthy the observing, that howsoever they which are possessed receive no hurt at all by that which the spirit doth, though it be never so much, and never so fearful to behold but are as well (notwithstanding the same) after their fits as before: yet if any man do but wrest or strayne their little finger (which is as nothing in respect of that is done by the spirit) though for the present they complain not thereof, as being then without feeling yet after the fit they • oe & this was often seen in Somers.

Herevnto we may add for the 18. sign of possession, extraordinary and supernatural strength. This is evident by the 5. of Mark, where it is said of one possessed, that no man could bind him, no not with chains: that being often bound withfetters and chains, he plucked the chains asunder, and brake the fetters in pieces, neither could any man • ame h • m. And by the 19. of the Acts, where the man possessed over came and wounded 7. men. After this manner it was with these we speak of: their strength was extraordinary and supernatural, insomuch as two or three strong men could scarcely hold one child of the age of 10. or 11. years: but specially this was seen in Sommers who in sundry of his fits did show such strength, as sometime, 3. 4. or 5. sometimes 6. or 7. men, though they had great advantage of hī (as bound to a chair, or lying upon a bed could scarcely rule him & though they labored hard that they sweet therewith, yet he was not perceived to pant or blow, no more then if he had not strayned his strength nor struggled at all, as is deposed. The like strength was perceived to be in Darling as is noted in the printed book: who being a boy of 13. years of age was of that strength that 2. strong men could not hold him down or rule him. Of such extraordinary and supernatural strength also was Kath: Wright. True it is that there is great difference betwixt his strength mentioned Mark. 5. and the strength these shown: and no marvel. For the man there mentioned was possessed with a legion of devils, these each of them with one only as I suppose no marvel then though his strength and his rage and fury exceeded theirs. And hence I take it to be, that of all those mentioned in the gospel to have been possessed, we read not of on that was of like strength and rage, with him or them possessed with a legion. For besides that already hath been said of their exceeding great strength & vnrulynes, it is recorded by S. Matthew, that they were very fierce, that no man might go by that way.

The last sign of possession that in the holy scriptures I observe is ex traordinary and supernatural knowledge: which appeareth by the 5. of S. Mark, where one that was possessed as sone as he saw Jesus a far off, said of him, that he was the son of the most high God. Now if we consider that this man had neither heard of Jesus, his doctrine, miracles, nor seen his person at any time before, as may appear by this, that he was not only, a Gadaren, but had besides his abidinge among the graves, and in the mountains, and not amongst men, and consider also that he was not in his right mind: and 3. that he had * had devils a long time, as St. Luke noteth: we cannot but see and confese, that this knowledge or acknowledgment of our blessed Savior was supernatural. This is further confirmed by the 16. of the Acts, where it is not only said of a certain maid of Philippi which was possesed, that she followed Paul and Silas crying and sayiug, these men are the servants of the most high God, which show unto us the way of salvation: but that which for this purpose is much more, that she had a sperit of divination, so as she could divine and foretell some things to come, whereby she got her master much vantage. Such supernatural knowledge (as well as strength) have all those had, whom I affirm to have been possesed with unclean spirits. For hence it came to pass that those in Lancashire foretold there fits, the number, manner and continuance of them. John star. could tell whether it was clean water they brought him, and two other of them, having their eyes closed and there faces from the glase told directly when the sand in the hour glass was rune out: & thus hour after hour. as for Th. Darling, his supernatural knowledge plainlye appeared by the book written of him. and touching Kath. Wright, I say this as in the presence of God, that she told me of diverse things which no earthly creature knew besides myself. Also I sent Th. Wright her brother 2 miles of, to one M. John Beresford, and she declared what he said to the said messenger before he returned: and the day after I going from her with the said gentleman, and leaving her with many about her, at my return she told some of the speeches which had secretly in the feildes passed between us. But this supernatural knowledge was most manifest in Somers, who told of sundry things which were done and spoken diverse miles of him, and that at or about the same instant they fell out & to diueres strangers coming unto him he made known such secrets, as thereat both they and others upon the acknowledgment of the truth the of wondered greatly. From hence likewise it came that divinlike (save that he intermingled one or two errors) he continued his speech in expounding the Creed for an howere together, and sometimes also speak of other misteris. Hence also it was that he did divine and foretell things to come. For shortly after his repossession in a trance he uttered these words: I must go to St. Jones, at St. Jones Darrell must not come nor never ablacke coat of them all: it is as I would have it, they are mine enemies. At s • es I must be, before the judges, the judges must * see. Somers 3. or 4. days after he spake these things among many more (whereof some are set down before, which all were written from his mouth in the presence of diverse credible persons) was accordingly * carried from his fathers house (where then he was) to S. Joan’s, whither neither myself nor yet any in the ministry who would have rebuked him sharply (when once that was perceived) might be admitted to come unto him. And at the Assizes (which was about 7. weeks after) he was sent for before the Judges: where my Lord Anderson: and the other Judge did see him indeed in a deluding fytt. Now it is almost an odyous thing to dream of any deceit in these predictions of Somers considerynge they were magistrates which had a chief hand in these things, and were the causes of them: for the two first of these, viz: the remouinge of him to S. Jones (forcibly against his fathers will) and the denying of the ministers to come and see him: were done by the Major & some of the Aldermen of Nottingham: and the last by a Judge of Assise.

Here we must remember that as they which are possessed are not themselves of any extraordinary and supernatural stength, so neither have they themselves any such knowledge indeed, but only seem so to have. For whatsoever they utter tending thereunto, cometh merely from the spirits within them, using their instruments of speech and not at all from the parties possessed who when they are come to thenselves have no such knowledge, neither know any such thing as before they uttered.

Besides these tokens or signs which holy scriptures giveth, whereby we may know and discern of one possessed with the devil, I have in experience seen these, 1 that the devil doth mightily molest and afflict them whom he possesseth by sights and visions, (for the most part fearful) appearing in the likeness of a cat, bear, dog, dragon, lyon flames of fire, and such like fearful creatures whereof you may at large read both in the narration before, and in the history of Thomas Darling. This was commō to all the 10. possessed persons above named: 2. that they have by fits on the sudden a great swelling in the body and stirring or moving of the entrails within the body. This also was seen in all those 10. persons. And this the King of Scots setteth down for one Symptom of the possessed▪ terming it very aptly the boldning up of the patients breast and belly with an unnatural stirring & vehement agitation within them: 3. That in some fits the partes of the body possessed, as arm or leg, now one, forthwith another, & some times the whole body are inflexible, and withal as heavy as so much iron. And this the King of Scots most excellently describeth in these words: an ironie hardness of his sinows so stiflye bended out, that it were not possible to prick out as it were the skine of any other person so far. 4. that howsoever they are so misserablye vexed by Satan, as they beholderes would judge them to be, in most extreme and intolerable pains, yet they feel no pain at all. yet I doubt not but that Satan can soe order the matter as that the possessed shall have pain: when he shall see it serve for his purpose and this hath been seen in some of our Demoniakes: for when the devil in Jane Ashton went about to make her lie by pretendyng that she was dispossessed, to that end in her fits he put her to extreme pain: and Marg. Byrom felt vsuallye very great pain. I remember also that Somers shortly after his repossession, and a little before he made that cursed and lying confession of counterfeiting groaned most pitifully in sundry fits, and when they were ended, & he come to himself, said that in them he felt extreme pain. which it may be the spirit therefore did, thereby to draw him to make the aforesaid confession, which being made, his fits ended, and theirwith the greuyous pains he had before endured. In like sort when one took in hand to heal Darling, & applied something to his legs, he felt then a pricking which put him to great pain. Thus then it may be, sometimes & in sone fits: but I take it that ordinarily he which is possessed feleth no pain in his fits. Herevnto we may add, the running swelling which was so often seen & felt in Som, which Thyreus the Jesuit also witnesseth to have been seen in persons possessed, 5. strang & unnatural voices, like to a bull, bear, swine, 6 the fearful disfigurīg of the face: which have likewise in experience bine observed in others that have ben possessed. 7 Also the speaking without the instruments of speech, the mouth being wyd open, as did both Som. & Darl▪ with sundry other such strang & supernatural accidents, whereof we have hard before.

Thus we have seen 1. how & after what manner the possesed in the tim of Christ Jesus & his apostles, even thos of whom the holy ghost saith were possessed, were handled or vexed by Satan. 2. these persons we speak of, were handled or vexed just after the same manner: what leteth thē that thes should not be possesed with devils as well as they? for seeing the like or the same effects were found in both, why should not the like or the same cause, from whence those strāg effects (we have hard of) proceeded, be in both? Imagine 2: sick persons to be handled alike the one hath such a pain in his head, the other hath the like: the one complaineth of a pain in his back, the other of the very same in his: this is paīed thus & thus in his belly, in his left side, in his arms, legs, feet, & the other even so: they are within of an extreme heat like fire, & it either of them outwardlye quakinge with cold: their vrimes are alike, their pulses they beat a like. who will not say, that thes two have the same disease? and that if it be certain that the on of them hath such asicknes there is no doubt but that the other hath also the same? because it cannot be, neither was it ever seen, that in such a consent of effects so many I mean, there should be a dissent in the causes: why then should it not be so here? and why may we not infer and conclude so in this our present case? Those mentioned in the gospel, on the sudden and by fits, were grievously vexed, cried, gnashed there teeth wallowed, fomed, were thrown into the fire, were fierce and cruel, offering much violence to themselves and others, out of their right minds, uttering dyabolicall speeches, of extraordinary & supernatural strength, and of supernatural knowledge: and after the same manner were all the 10. persons spoken of before handled, as hath been show ed, and specially William Somers: but the former were possessed with the devil: why then shall not we affirm that the latter were possessed likewise? Touching the former it is certain, that all the vexation inward and outward, their crying, gnashing their teeth, foaming, wallowing, casting into the fire, the dyabolicall speeches they vtered. their supernatural strength and knowledge, with the rest of those things we have heard of, came from the devil, not being without but within them: why now should not we think that the crying or scriking gnashing, foaming, wallowing, casting into the fire, the diabolical speeches supernatural strength and knowledge, which were in Somers and the other persons, came not only from the devil, (whereof there is no question or doubt at all) but from him being within them? yea how can we otherwise think. or how can it otherwise possibly be, except these effects (all or most of them) might proceed from some other cause, the which I have heretofore shown cannot be?

In natural diseases and in other cases we reason from the effects to the cause, and gather or conclude the cause by the effects: neither doth it at any time deceive us, though it may be sontimes we deceive our selves. The phisitian if he perceive in his patient that he hath a cough, stich, and that his sickness began with an ague, knoweth thereby as by signs or effects, that he hath the plurisy. In case we see one every other day quiuering and shaking for cold, presently and truly we say, he hath a tertian: and who is so simple that when he seeth smoke ascendynge up out of a chymney, knoweth not that there is fire? why then should we doubt when in the strange handlīg & torments of a man (such as have been described) we se (as I may say) the smoke of a spirit, that is, the operationes and effects of an evil spirit but that there is in that man a wicked spirit? Is there any disease of the body wherein men are so handled as these persons were? must it not needs then be some supernatural disease? and other then this it hath been shown (I trust) in the begininge it cannot be.

Our Phisitianes if the have the pulse, vrin, and some two or three other signs of a disease, straightwaies they affirm, it is such a disease and we believe them, though they receive their skill from the writings of men, which are subject to error. How much more ought we to believe that the aforesaid 10. persons were sick of the disease we treat of, to wit possessed with devils: seeing we have not 3. or 4. but so many signs thereof, and those not taken out of the books of men: which may yea often do err and deceive, but out of the boke of god the word of truth.

And here this I affirm, that the spirit of god in descrihing at large the manner of their handling and vexation by Satan who were possessed in Christ's time according to that we have heard, doth not set it down only as a matter of fact, but in reporting the same did besides thereby purpose, (as I conceive) to give a rule and leave a direction, to his church, whereby to discern of possession in the time to come, to the end of the world: implying therein thus much, that when we shall see one handled after the same manner. that thereby we learn and from thence gather, that the said party is possessed with an unclean spirit. And for confirmation hereof serveth excellently the question of Christ to the father of the possessed child, after he had seen his son in one of his fits: how long time is it since he hath been thus? for it is as if he had said: Indeed thow sayest true, thy child hath an evil spirit in him, for whosoever is thus handled hath the devil in him causing the same: but how long hath he been possessed? where we see that instead of askynge the father how long time his son had been possessed he saith thus handled thereby secretly teaching us that they which are handled after that manner there mentioned, are possessed. Again if it be so that Christ Jesus hath left a medicine for the cu • ing of this supernatural disease, that is a means for the casting of Satan out of those he possesseth, and the same perpetual, as (I hope) is here after made manifest, who can doubt but that the lord Jesus hath left some direction for the discerning of this disease? now all men will confess he hath left none other: It must needs thereforebe that he did it in setting down the manifold effects and operations of the devil, which being in men he sendeth forth: from whence he would have us (being reasonable creatures) when we shall see the same effects in any to gather and assure our selves that there is the very same cause, viz: an unclean spirit in the party so afflicted.

That which many object here, forasmuch as Thyreus hath donne it effectually as he supposeth: I will produce that which he saith instead of all: who although I doubt not but if he understood how it was with our Demonyacks: as well as the papists among us do, he would say with them, that there is no question but they were possessed: yet because in his book of Demoniakes which he hath very satly set forth, & is in the hands of many, he saith something against this first reason of mine and the certainty and sufficiency of the aforesaid signs, which I have gathered out of the gospel: I will therefor labor to answer him and weaken that he objecteth, that so my aforesaid reason may still stand and remain in his full strength: And therewithal I will say something of the signs which the papists principally rely upon & trust vn to for the discerning of their possessed.

His words be these following. Addo quod nec ipsa signa &c. I add that neither the very signs which are found in those possessed of whom the gospel maketh mention, are certain and sufficient tokens of men possessed Some of them were blind, some dease, others dumb, some of them were cruel to themselves, some to others. They seemed to be the works of such as wer possessed, but they were not the signs of possessed persons. unless per adventure we will have all that be blind, dumb, and deaf, and also all fierce, and cruel men to be possessed. And in the 25. Chap: having spoken newly before of the excedinge great strength of possessed persons, even such as passeth all human strength, and of their casting into the fie and water: he saith of them that they be not certa et indubita signa: certain and vndoubtfull signs his reason is Quoniam non doemones tantum, verum etiam praeter doemones, alios authors et causas habere possunt. Because these things or signs may have not only the dyuels, but all so besides the devils some other authors and causes: which he further confirmeth by examples as of Maximinus the Emperor, and Junius, who were of extraordinary and supernatural strength, as he showeth there at large: non tamen ( saith he ) pro obsessis habiti sunt: and yet notwithstanding they were not held to be possessed. Thus we se Thyreus flatly denieth and argueth against that which hath been so much insisted upon, and pressed by me.

To pass by that absurdity of his, where granting these things to be the works of the possessed, that is of Satan possessing, he yet deny eth them to be signs thereof: as though the several operations of Satan in any were not so many several signs of his inhabyting the same person, or the proper effect was not always a sign of the cause which seemeth to be his first reason.

To pass by that I say let us come to the main reason he useth against the signs mentioned in the gospel, whereupon only as the foundation my former reason whereby I indeuor to prove Somers the 7. in Lancashyre, and the other two were possessed, resteth and is built. Against which argument of mine for proof of their possession, thus out of Thyreus it may be Obiected. The Evangelical signs whereupon I ground and infer the possession I contend for, are not certain sufficient, and undoubted signs of men possessed with Satan: and therefore notwithstanding the said signs were seen and known to be in Somers and the rest: it may well be that they were not possessed. That the Evangelical signs are not such Thyreus proveth thus: if to be blind dumb, deaf, to be fierce and cruel towards himself and others, to gnash the teth, foam, to be of supernatural strength, & so of the other signs, be certain and sufficient signs of Satan his possessinge of • n an then all that be blind dumb, deaf, be fierce and cruel towards thenselves and others, or gnash the teeth, or foam, or be of supernatural strength, and so of the other signs, are possessed with Satan: but that is most falce, therefore the other also.

To the proposition or first part of this reason I answer, that to be blind, or to be dumb, or deaf, or to be fierce and cruel towards him self and others, &c. without any further trouble or vexation, is no token of possession: but if any of these meet with other signs of this supernatural disease, it greatly confirmeth the same unto us, and is a good sign thereof. As for instance of foaming: when foaming is alone & severed from other marks, it is no sign of one possessed: for in the falling sickness a man fometh, and yet hath not an unclean spirit in hī. But let it meet in the same person with diverse other tokens of one possessed, though not all: so as the same man which fometh, do also gnashe his teeth, wallow, be caste into the fire be of supernatural strength and knowledge, then and in such case (I say) it is a very significant sign thereof. And this may be made plain by the like. An ague cough, and stich, are the signs of a plurify: seauer these, so as a man hath only one of them, and that which of them soever it is, can give no assurance to the sick person or phisitian of the plurisy: but let them concure & mete together, & they signify that, & as it were proclaim him to be sick of the said disease. Even soe it is in this case: if Thyreus had said that no one of the signs mentioned in the gospel, was a certain and sufficient token or argument of possession, I for my part would have subscribed unto him: but to say as he doth indefinittely and in the plural number, that the signs there spoken of are not certain and sufficient signs of Satan his possessinge, I hold it to be moste false▪ and derogating to the honor and high estimation and account we should have of gods sacred word. For shall the signs or any of the signs given by men in their writings of this or that disease be certain and sufficient signs: and the signs given by the Lord himself in his holy writings of this supernatural disease or of any other thing, be vncertaīe & insufficient? or shall the signs given by you Papists of • n possessed, forged out of your own brain, & set down in your books be undoubted, certain, and suffitient, as you affirm: and the signs given by god himself thereof, and set down in his book, be uncertain and insufficient? O monstrons impiety, Is not the Lord Jesus (trow we) much beholding to this Jesuit in this doctrine of possession, as he is to the rest of that generation in all their other doctrines? who placeth the signs which Christ Jesus hath given in his holy word of one possessed, among those which are uncertain and doubtful signs, as appeareth further by the title of his 22. Chap: yea among those which are not true signs, although they be so accounted by some? • or mark what his words be in the beginning of this said chapter: Reijciemus hoc loco primum illa, quae &c. we will first speak in this place of those which are not true signs of men possessed, although they be held for true signs of some: (in the conclusiō of which chapter he useth the words before conscerning the Evangelical signs) then afterward we will asigne those which truly prove devils to be in men. But what are those which are such true and in • allable signs wherewith the signs set down in the gospel are not to be compared? forsooth these: If they refuse to call upon the name of the lord, or any of the saints, to pronounce the name of Jesus, to rehearse a psalm or some godly prayer, or if they tremble, and quake for fear, break forth into clamors, or outcries, become impatient, blaspheme, and make show to do violence unto themselves, when the relics of saints are applied unto them, or an Agnis Dei is applied, or besigned on the forchead with the sign of the cross, or sprinkled with holy water, or have the most holy body of Christ given unto them in the sacrament of the Eucharist, or shall have thes words whispered into their ear in a strange tongue, which they understand not: Deum qui te genuit derelinquisti, et oblitus es Domini Creatoris tui, thou hast forsaken god which made thee, and hast forsaken the lord thy creator. Finally if they cannot abide the charges given in the exorcisms, or at least most ympatiently endure them. Wherevnto after he addeth the touching of holy men. His (saith the Jesuit ) et similibus signis Demones prodi dubium nullum est. That the devils by these and such like signs are descried or known to be in men, there is no doubt. And this he goeth about to confirm partly by examples, and partly by reason, which consisteth of two partes. * This (quoth he) is manifest, if we consider first, haec ipsis inuisa et molesta esse, doemones illo ferre non posse: that these things ar hateful & grievous unto the devils, and that they are not able to abyd thē Secondly: non posse fieri &c: that it cannot be that either a Christian man should tremble, when these things are used, or show himself troubled, if he be commanded to use them religiously or to rehearse certain prayers. And a little after vt vero homines haec horreant, quis credat? horrebit forsitan christianus homo, si psalmum Miserere, vel dicat, vel dici audiat &c. That men should be afraid of these things, who can believe? will a Christian man tremble, if he either say the psalm (called) Miserere, or hear it said? if he rehearse the lords prayer, or any other that is godly? if he see or touch relics of the saints? if in his presence exorcisms be read? if to the devil it be objected, that he hath forsaken God his Creator, when therefore the possessed tremble at those things, when they reprove them of lying which use and apply them: quis dubitabit (saith he) quin trepidatio, et quae mox audiuntur blasphemy, latentes doemones prodant? who will doubt but that the trembling and the blasphemies which are heard, do be wray the dyuels lying hid in men? Hence it came that one Palin of Tom worth in the county of Warwick a recusant, came to Somers at Nottingham, and laid in his hand, a purse with an Agnis Dei and relics in it to discover Satan thereby (whereat indeed Somers began to be some what troubled such is the subtlety of Satan to keep the papists in their blindness) whereupon this recusant being apprehended confessed his intent: who for the relics found about him was indeed committed by the magistrate to the sherifs house: but after a few days the mat ter was so ordered, that the papist went quietli home again or to those who had sent him to do that worthy service: wherein the devil for his parte was not wanting, so to entertain and welcomme him, as might make most for his advantage.

But to return to Thyreus against whom and all papists touching these feigned signs of theirs I argue thus: If these be certain and undoubted signs of possession, then it is not possible but that all such shall be possessed, in whomsoever all these signs may or shall be found: but all these may be in one that is not possessed: therefore are not certain and undoubted signs of possession. The proposition or first parte of this reason cannot be denied: and the truth of the assumption (or second parte of this argument) appeareth by this: that all these signs of theirs may be counterfeited, and donne in dissimulation by whomsoever will feign himself to be possessed with the devil as Somers saith he hath done. For howsoever Somers could not easily by counterfeytinge foam wallow &c. especially in so great measure, and that manner we have heard, nor yet possibly be of such extraordinary and supernatural strength and knowledge, as he was: whereupon we forbear not to say, but most confidently auoucg, that it is vmpossible for him to be a counterfeyte, and for the signs of possession given us by the holy ghost in the gospel, to be dissembled or to be donne by art of man, or human power yet we fear not to affirm, yea yourselves will scarcely deny but that he might feign, and in deep dissimulation do, all those you give for certain and undoubted signs of one possessed. For who seeth not that it were no hard thing for him or any other that would attempt such an impiety, but moste easy, to abstain & refuse to invocate the name of god, or some of the saints, to pronounce the name of Jesus, to rehearse a psalm, or some godly prayer, to shake and tremble as it were for fear, to be ympatient (in show), to blaspheme, when relics are applied unto them, or an Agnis Dei, or be signed with the sign of the cross or sprinkled with holy water, and to show or carry ones self according to all the other signs whereof we have heard? Seeing then all these signs may fall into a counterfeit, who is one not possessed, but faininge so to be: it followeth therefore necessarily that these signs of the papists are not only uncertain and doubtful signs, but lying also & de ceiuable signs, as like as may be to the authors of them.

Again if these be certain sufficient & undoubted signs of possession, then may one certainly discern Satan his possessing one, without any help or direction from the scriptures, for none of these are mentioned there, but without help and direction from the scriptures we cannot certainly know when Satan possesseth one: therefore these are not such signs as is affirmed. For who can assure us that the devil is in such a mā really, if the lord himself by his word doth it not? cannot the devil deceive us by his cunning and subtlety, and make us believe that he is in man when he is without him, by molestinge him by some external operationof his, if the lord permit him so to do? or is any mortal man of himself without any help and direction from god (which he giveth in his word) able to match the subtle serpent so as he shall not be able to deceive him? so it should seem by the papists, and the signs they give out of their own brain. How then is it said that Satan by his subtlety deceiveth all the world? And who that hath an eye to see with, seeth not, how herein the deceuour deceaueth them mightily? making them believe, that he cannot abide but is tormented with their foolish, ridiculous▪ and superstitious toys as their consecrated or hallowed things holy bread, holy water, hallowed oil, hallowed brimstone burned in the fire, &c. holy relics an agnis dei. and above all the signing of them with the sign of the cross: whereby the devils are not only discovered, but also (which is more) caste out of men, as the Jesuit teacheth his scholars at large throughout his 24. ch: whereof that is the title and argument. If the devil can so ill away with a cross, to let the rest go, if as Thyreus saith and allegeth out of some: Crux be timor doemonum: a cross be the fear of the devils, and that: timor et tremor cadunt super doemones cum signum crucis viderint, that the diueles fear and tremble when they behold the sign of the cross: yea quamuis nullo piaetatis studio haec crucis arma &c. although, this weapon of the cross be used with no care of godliness, yet notwithstanding it will vex the devils, and geeatly torment them: How cometh it to pass that Coniurers in their coniurations use & make crosses as appeareth by that is said before of Edmund Hartlaye the conjurer, who in his conjuring and raising up of the devil, divided his circle in to 4. partes, making a cross at every division? and how falleth it out that the devils then show them selves, and that they can abide and endure to be there present, in the presence & vew of so many crosses: It may be it is thus, that when the conjurers call upon and invocate the devils, having made first so many crosses, the devils dare not but come & present themselves, though alas in much fear & trembling, whence cometh it also that conjurers have as well good store of crosses in their books of cōiurations, as the papists in their exorcisms? Surelye by that art of theirs which they learn and get out of their said books so becrossed they attain by virtue & store of the said crosses some power and authority over the devils, which they after exercise over them so that the papists onli have not power over the devils, as they affirm whereof you shall hear hereafter. Here we may behold the just judgment of god upon them: who because they will not receive & trust to the signs the lord hath given in his word, which are the only certain & sufficient signs to signify Satan his possessing of men: such as who soever trusteth unto them, & will be directed by them cannot error be deceived herein: such as in whomsoever they are, the same person is for certainty possessed, and such also as without which we cannot certainly know when Satan possesseth man: therefore I say because they will not believe and receive these signs, the Lord sendeth them strong delusions, that they should believe lying, foolish, & ridiculous signs, shown forth or given by Satan in all deceiuablenes.

Thus have I sufficiently proved out of the word of god the possession of the parties we entreat of, and disproved what is or may be objected against it. Ther are besides some other reasons which may further confirm the same unto us: As first, in that they were delivered upon the prayers and fasts which were used for that purpose: we may thereby be the rather persuaded that they had evil spirits within them▪ where we must remember that it was not thus once, but sundry times, not with one person alone, but with diverse. Now whence came it that such certain and present deliverance came to the above named parties so afflicted as is aforesaid, upon the vsinge of this said means? Surely hence, because they being sick, of this supernatural disease▪ I mean having unclean spirits within them, had the supernatural meadycyne applied unto them, which God himself for the cureynge theireof hath left and ordeayned: which being soe, it is no marueyle though they were presentlye healed. For what meadicyne is soe sovereign, as that which is of the Lord's own appointment? had they been sick of any other disease, and namely had they been vexed by some outward operation of Satan, as of necessity they must if they were not possessed: they had not undoubtedly all of them been so presently delivered as they were.

For howsoever god hath appointed us to fast when we are in any affliction of body or mind, neither shall it be done in vain: yet he hath nowhere promised that the same shall prosper to the delivering of us from the said affliction, as he hath in this case of possession, in particular and by name. This kind (saith our savior) goeth not out, but by prayer, and fasting: therein secretly promising, that prayer and fasting being used, evil spirits do and shall go out. Again how came it to pass that we in our prayers instantly calling upon god, that he would be pleased to cast Satan forth of them who lay so miserably vexed, by the devil before us, (that their bodies might not be receptacles for the unclean spirits, but temples for the holy ghost to dwell in) that they were thereupon, and even then delivered according to our requests and supplications so made, if they were not possessed?

These things considered, I se not how any can doubt or once call in question the possession of these 7. in Lancashire & of Will: Somers of Nottingham, as also of those other two we have spoken of by the way to wit, Kath: Wright and Tho: Darling, unless he be either like unto Thomas, and with him say, except I had seen these things that are here reported, and had made trial of them with my hands, I will not believe them, or be of this judgment, that men in these days cannot be possessed. The former of these may remember for their humblinge that by the sentence of our savior himself, this is to be faithless: as touching this work of god, I mean and that it is a blessed thing to believe that the truth we see not. 2. that before God and men they shall be the more inexcusable, because these things have been donne not beyond the seas, but here at home in our own country, & that in diverse partes thereof, and some of them in the midst of the kingdom, so that we need not go far either in our own person, or by our letters to inquire into the truth of this matter: neither have they been done in a corner, and before some few only, but openly & in the sight of all those that for sundry wekes would come unto thē, which I dare be bold to say were for number (in a manner) innumerable whereof diverse were very learned and wise, chief men in the magistracy and ministry, not easy to be abused, and about 30. also have vpō their oaths given testimony hereunto.

As touching those who therefore reject that is said, and whatsoever they hear conscerning this matter, because they judge that none either are or can be now possessed, as I cannot but wonder that an • especially of the learned should be of this judgment, considering there is neither jot nor title in the scriptures for them, but much against them nor yet in any writer old or new that ever I red or heard of, so I demand of them how they dare affirm the same, for it is in effect all one as if they should say, god cannot now send devils into men, or god cannot in these days plague and correct men, by sending Satan into them to vex them in their bodies, which I think they would be loath to avouch: for it is more then boldness to say of the almighty that he cannot do this or that, except it be such as is either contrary to his nature, or his revealed will: which cannot be said of this. To say it is against his nature is most absurd, and if we will have it against his will, we must show where that part of his will is revealed, which is a thing impossible, for as much as the contrary, that men may now be possessed, appeareth by daily experience which cannot fall out contrary unto the will of god, and by the word of god in Deut: 28. it is writ̄, If thou wilt not keep (saith Moses) and do all the words of this law that are written in this boke and fear this glorious and fearful name the lord thy god, then the Lord will make thy plagues wonderful, and the plagues of thy seed, even great plagues and of longe continuance and every sickness, and every plague which is not written in the boke of this law, will the lord heap upon thee until thou be destroyed. Seeing thē god threateneth to bring upon the disobedient and sinful people wonderful plagues of which kind this is one, and every plague or curse he hath, whither it be such as is written (as is expressly set down in the chapter following) or not written: under one of which kinds this curse, to be possessed with the devil must needs be comprehended: and that in these last dais there shall be perilous and sinful times, wherein iniquity shall abound, soe as the son of man when he cometh, shall scarcely find any faith up on earth: Howe can it be denied but that the lord may smyte some with this judgment, yea and (as I conceive of this scripture) will also, which is more. And lest we should understand this of the Jews only and restrain it to the time of the law, (either of which is absurd) we must remember that we have the same or like threate renewed upon us by the spirit of god in the time of the gospel, and expressly against every man, as well Gentile as Jew, as all men will grant. I protest (saith the spirit) unto every man that heareth the words of the prophecy of this book, that if any man shall add unto these things, god shall add unto him the plagues that are written in this book, and if any man shall diminishe of the words of the book of this prophecy &c Seeing then that it cannot be denied, but that there are in these last & evil days, both which add to this boke, & dyminish from it, & that this plague of possession by devils is written in the same: we must needs acknowledge & cannot doubt but that god may send this plague also in this last age of the world. Again seeing possession is a punishment or correction of the lord, laid up • n a man by the ministry of Satan for his sin: and that men are now as grievous sinners as ever, the lord also in like sort affected now towards sin and sinners as heretofore, as ready every way to chastise men for sin in these days as in former: it cannot be but that men may be possessed now, if the lord think good that way to correct them▪ yea even as well and usually as in former time.

Lastly it is to be remembered: that as all churchs, so all righter ancient, & latter, Christians and papists, which have spoken more or less of this matter, give their full consent heereto, and many examples from age to age are given hereof. Here might be brought in, a multitude & great heap of testimonies, to prove that men may be now possessed but I will let them alone, and only coat them in the margent, because I think it a needless thing in so plain and evident a matter to use so many words, specially seeing hereafter I allege the most of their testimonies, for the confirmation of dispossession since miracles ceased, which is far more doubtful then this other of possession, and comprehendeth in it this also. For if men have been and may be now dispossessed, ergo possessed. Wierus in the beginning of his 4. book de prestigijs doemonum speaketh of many that have of late years been possesed with devils: showing at large their strange, admirable, & most grievous vexations by Satan: and among others he maketh mention of about 70 damsells which together in one night 1555. in an house at Roome where Orphans were kept, became Demoniacks: whereof saith he, not one of them was recovered two years after yea it may be not at all, which sure is more strange then their possession: considering the great power and authority the Romanists have over devils, even the same with the Apostles if you will believe them: as hereafter you shall hear. Also of later time and nearer us, even at Amsterdam a great town in Holland Anno 1566. there were as he declareth at large 30 children or thereabouts in 8. or 10. weeks possessed with devils.

But to let the dead and their writings go, let us inquire of the living: Ask of our trauailers what they have seen & credibly heard in other countries, beyond the seas, and you shall hear what they will say demand of the papists, and they with one consent will tell you that mē may be possessed, & that among them there daily are such. Thyreus (a man now living) in a book lately written of this argument nameth a great many that (long since miracles ceased) were possessed with devils whereof some were great and honorable personages, children to Emperors and kings. Shall we say of them as it is said of our possessed persons in England that they were counterfeyts? their calling of Exorcists also, and forms of Ezorcisme, proclaim their judgment herein to all the world, yea who knoweth not how they greatly vaunt of the power that in their Church they have to cast out devils? This brage of theirs is answered by D. Fulk, and diverse others▪ but neither he nor any other returneth in answer, that men cannot in these days be possessed, which had it been a truth they would never have omitted.

But why doth it seem so incredible and impossible unto some, for one to be now possessed? Because miracles are ceased. It should seem then to be possessed with the devil is a miracle, and not a disease sometime by miracle cured. For the ceasing of miracles putteth an end only to miracles, and not to the diseases which miraculously were healed: else we should have none sick of feauers, palsyes, and other infinite diseases: none dumb, deaf, blind, halt, or maimed. Notwithstandīge then that miracles are ended, possession with devils may remain, seeing it is certain it is no miracle, but a sickness or supernatural disease which sometimes miraculously was healed by Christ and his Apostles, as appeareth by the 17. of S. Matthew, where the father bringing his possessed child, saith thus to Jesus, I brought him to thy disciples, and they could not heal him: and presently after it followeth: and Jesus rebuked the devil and he went out of him: and the child was healed at that hour. In like manner it is said in the 9. of S. Luke: that Jesus rebuked the vneleane spirit and healed the child, and delivered him to his father And for further proof hereof serveth excellently, that in the 8 of S. Luke: verse: 2. where it is said, that certain women were healed of evil spirits and infirmities, as Mary which was called Magdalene, out of whom went seven devils, where by the word healed, we may learn, that possession is a disease, to wit supernatural, and that the miracle is when the dguell by rebuke, that is, by a charge or comaundement to depart, is caste out, in which case the party is healed, or made whole of this unnatural disease. For thus it is written in the 9. of S. Mark: when Jesus &c. he rebuked the unclean spirit, saying unto him thow dumb & deaf spirit, I charge thee come out of him. Then (it is said) the devil came out: the very same we have in the first of S. Mark verse 25. and a little after it followeth: verse 27. he commandeth the foul spirits with authority, and they obey him. And in S. Luke, with authority & power he comaundeth the foul spirits and they come out, In these cases we all know Christ, wrought a miracle: now what did he? he comaunded the dyuells that were in men to come out of them, and they came forth.

The miracle then is by aword, or command to caste the devil out, and this is ceased with other miracles, but to be possessed of the devil is no miracle: no more then to be blind, sick, or lame: which are judgments of god upon man for his sin: whereupon possessyon with dyuelles is often brought in among other plagues of god, and namely in the 4. of Math: where it is said: They brought unto Jesus all sick people that were taken with diverse diseases and grypings, and them that were possessed with devils, and those which were lunatic, & thos that had the pa •• y and he healed them. The like we read in the 8. of Luke: And at that time he • ured many of their sicknesses, and plagues, and of evil spirits, and unto many blind men he gave sight freety. Seeing then it is no miracle to be possessed of the devil, but a disease, as is the lunacye palsy &c. the miracle consisting in casting out the devil by a word: notwithstanding miracles are ceased, possession may remain: for as notwithstanding this miraculous healing here spoken of is ceased & gone, yet men still are sick, and taken with diverse diseases, and some are lunatic, some have the palsy &c. so also some are or may be possessed with devils, and for my own parte I will as sone hold that mē cannot now be sick • unatick, have the palsy, be blind, deaf, lame, as this other, that men in these days cannot be possessed, which many mē yea some otherwise of great learning have presumed to maintain. yea who is so simple that by these few words seeth not, that the ceasing of miracles proveth not the ceasing of possession by devils? and yet if you ask these men who will have no possession in these days, the reason thereof, forthwith they will tell you that miracles are ceased: then which answer nothing can be more absurd. And whereas some affirm that men were possessed, to the end that the divinity of Christ might appear and show itself, so the casting forth of the spirits, and the gospel be confirmed, and get the better entertaynement, by the eiectyon performed by the apostles, and for no other cause, (for otherwise they say nothing, as shall forthwith appear) and therefore the deity and gospel of Christ being now sufficiently confirmed, possession with devils must needs cease: I desire them to send me to some parte of gods word for my information therein. If they cannot (whereof there is no doubt) then they must needs confess, that the reason is because herein they know or understand not aright, howsoever otherwise their knowledge may be great. For so saith the holy ghost: to the law and to the testimony: if they speak not according to this word, it is because there is no light in them. I marvel at men especially of understanding, that they will open their mouths to speak where god is sylent: and that they will be so bold to render a cause or reason of the lords own fact, where he himself hath not donne it. You take too much upon you my brethren, in presuming to understand above that which is written, and meet for you to understand, and do not understand according to sobryety. Know you not that things revealed, belong only to us and our children? why then will any take upon him to render this for the sole reason or cause of possessyon which god (we all know) hath not revealed: but in truth the contrary. But what leadeth men to say that men were therefore possessed that the godhead of Christ and his almighty power might be seen in the casting out of devils, and the doctrine of the gospel be confirmed? Suerly this: because, it is evident that by their eiection these things were performd By the same reason I may infer, that men were therefore sick, had the palsy, lunatic, lame, blind, deaf, and dumb, for the divinity and gospel of Christ were confyrmed as well in the myraculous healynge of the persons soe afflicted, as in the dispossessinge of devils. And yet not withstanding no man is so absurd as thence to gather and conclude, that there are or can be none sick now, none having the palsy, none lunatycke, blind, lame, &c. & yet I am sure this followeth as necessarily, and ineuuitablye of the former ground, as that of the ympossibility of possession in these days: we see then that it being granted that mē were possessed to that ende the deity and doctrine of Christ, I mean the gospel, might be confirmed by the healynge of those which were possessed, which I deny not: yet that letteth not but that men may be possessed in these days.

To speak more playnlye therefore, as in the bodilye diseases and infirmities of those men which our Savior cured, a cause of the same was, that in the curynge of them it might be euydent that he was the Messias, as appeareth in general by math 8. 16. 17. in particular by the man that was borne blind: and yet notwithstanding there was some other cause or causes thereof, & namely there sine, as appeareth by christs own speeches in the cureing of diverse, saying to such, thy sine are for given thee, sine no more leest a worse thing come unto thee: the which cause remaining, the diseases and other infirmities of man's body do remain: so though of this supernatural affliction in those which were dispossessed by Christ a cause thereof was, that the divine power and mercy of Jesus Christ might appear in their cureinge, as is plain by the aforsaid place of mathew, yet that was not the alone cause, but the sin also of the parties (as is evident by that aforesaid) without which they could never have bine so miserably vexed by Satan as the were: which sin in man remaininge, it is plain that the said disease doth or may remain, and shall or may so long as sin remaineth in man. Indeed if for this cause only men had bine possessed, that in the expulsyon of the spirits by Christ and his Apostles the diuinitye and gospel of Christ might have been confirmed, it had been something, yea very much they had said, and I for my part would have joined with them therein: but for this cause only men were not possessed, for then there must never have been any possessed but such as were by Christ and his Apostles dispossessed, or some other endued with that Apostolical gift • the contrary whereto appeareth by Math: 12. 27. & Act: 19. 13. The which as these two scriptures prove, so by them also it is manifest to the advised reader, that men were possessed before Christ's time, and under the law: yea this disease was common before the incarnation of our blessed Savior, so as many were sick thereof: otherwise how could the rude and common people have so readilye and truly discerned thereof, as by the gospel it is evident they could and did? master (saith one of the people to Jesus) I have brought my son unto thee, which hath a dumb spirit: yea not only the men, but the simple women also were acquainted with this disease: have mercy on me Lord, said a poor Canaanitish woman unto Christ: my daughter is miserably vexed by the devil. And least we should imagine either that this child was not possessed, or that the mother knew not so much Mark saith plainly, this child had an unclean spirit, and that this woman besought Christ that he would cast the devil out of her daughter: whereby it appeareth that she knew or at least took it, and that rightly, that the devil was in her child: Seeing then (I say) that the common people were so well acquainted with this disease, and could so truly discern the same, it must needs be that both many were possessed, and had soe been of long time: for otherwise the vulgar sort (as we all in reason & experience know) could not possibly have attained to that knowledge Hence it followeth that many were possessed under the law & before Christ was manifested in the flesh, into whom it cannot be that god sent unclean spirits, to the end that the divinity of Christ might appear in their myracalous eiection, but for some other cause or causes best known unto his majesty: and namely to chastise them for their sins, (as is manifest by that we have alleged before out of Deut: 28. and 29.) which is the cause of all judgments, though god always respect not that principally, but sometimes (besides his own glory John: 9. 3.) some other thing best known to himself: as we see in the example of Abraham, Job, with others, and by sundry testimonies of holy scripture.

To return therefore again to speak of those parties we entreat of If any object against this possession that in all these things we were deluded by Satan, by whom our senses were deceived, so that we seemed to see that which we did not see indeed: To such I answer, that if any such thing were, then not our sight alone but all our senses were deceived, our tasting only excepted: for we did not only see & look upon with our eyes strange and impossible accidents, but heard also with our ears, and handled with our hands, yea sundry smells there were, sometimes moste sweet and delectable, at other times most noisome & stinking, no man knowīg from whence they came, as is to be deposed by many. Now it is hard that so many senses should be deceived. But what is more against sense then to imagine and object that here? He fomed as white as the snow, as thike as that which cometh from the horse or boar. About 150. of us beheld this offt and many times, and sometime for an hour together ropinge down along on his breast. It was to be felt. It was wiped away, & the cloth wett therewith in the sight of us all. shall we now say he seemed to foam, but did not foam? he was of that strength, that diverse times 4. or 5. though they had great advantag of him could not rule him: what is there more against common sense, then to affirm that he seemed only to be of such strength, but was not so? & which of their senses I pray you, & how many of their senses were deceived, which tried their strength with his? & whither was there not something else deceived besides there outward senses? If herein my senses were deceived, I will trust them the worse whylst I have them, yea I assure you if the case were so, I could not tell when or wherein to trust them, lest they should deceive me, as they did then, all the witneses hereof (if they will speak according to their knowledge and consiene) and I doubt not but are of the same Judgment with me. Again thus one might have objected against the possession of those which had evil spirits in them, whē Christ and his Apostles were upon earth, as well, & with as good color & apparance of truth, as against the possession of such as we speak off. But if one should have done so, had he not spurned against the truth, and by consequence been in great fault? yes verilye: so suerlye do they, and are no less faulty which object this against us, and the possession we strive for. Take heed therefore good Christian reader, I beseech thee, lest whilst thou stand for the delusion of Satan, he delude and deceive thee. And thus much for proof of the possession of they persons above named.

The 2. part. That they were verily dispossessed, and of the means whereby the same was wrought.

Hauinge sufficiently proved even by the testimony of holy scriptures those persons we treat of, were verily possessed with the devil, with such unanswerable reasons, as may suffice any indifferent man, that is not ouercarried with prejudice or partiality against the cause, so as it is altogether needless to speak any thing further for proof thereof: now it followeth that we prove likewise with such invincible arguments the dispossession of them: in handlinge of which point we must remember, that whatsoever shall make for proof of their dispossession, the same also confirmeth further their possession: for how can a man be dispossessed of the devil if he was never possessed thereof?

That this may the better appear let us look into the dispossession of those mentioned in the gospel and therewithal see what thence may be gathered for confirmation of their dispossession we speak of. In the aforenamed place of Mark it is said, that Jesus having charged the unclean spirit to come out of the child, then the spirit cried &c. that is: ymediatly after the charge or commandment given to the spirit, and thereupon, the spirit cried, rent him sore, & came out, and he was as one dead, insomuch that many said, he is dead. Now after this very manner it went with the aforesaid Doemonyakes at the instant of their deliverance or amendment.

First it is said, the spirit rent him sore and came out: whereby is insinuated, the greatness and extremity of the childes torments, ymediatly before the egress of the spirit, above that which is ordinary: for before it is said, he tare him, here that he tare or rent him sore, notinge by this addition, an increase of pain. The like we read Luke. 4. where Christ commanding the devil to come out of a man, it followeth immediately, then the devil throwing him in the midst of them, came out of him, and hur • him nothing at all. whereby it appeareth that the possessed some little time before the egress or going out of the spirit, are exceedingly tormented. As Danaus noteth upon this place of Mark: when Christ cometh and approacheth near us (saith he) then doth the devil tear and torment us more eagerly as he did that child at that time. F • r (as Isodorus writeth) then the devil doth more cruelly rage against him wh • me he possesseth, when he knoweth that by divine virtue he is to be expelled out of him. Surely they that were eye witnesses of this matter in conscience must needs confess they never beheld any in such torments as these eight were a little before their deliverance: what else meant those great and unnatural swellinges, such strong and violente casting up and down of their bodies forwards and backwards, such scriking or crying? It cannot be denied but that they were manifest arguments of the horrible passions and torments which they incured No doubt but the beholders were all of them greatly dismayed & astonished thereat, as men at their wits end, not knowing what to do, nor which way to turn them. And here I ask not only of them at Cleworth but those also at Nottin. which were present the day of Som ers his dispossession, whither by reason thereof, whereas all the day long before one had been their mouth to god, they having that good order, did not disorderly and confusedly all in common pray and cry aloud unto the lord, everyone according to that himself liked, as mē not able to contain themselves: but must needs cry out upon that fearful sight. Yea I demand further of M. Starchyes household, and W. Som. his master, and the rest of that famili, whither all the time • o their and his possession they ever saw them so grievously tormented as he and they were a little before their deliverance.

Secondly where it is said the spirit cried and came out, and in the first of Mark of another the unclean spirit tare him, and cried with a loud voice, and came out of him: and in the 4. of Luke that the dyuelles came out of many crying: yea in the 8. of the Acts indefinitely of those that were dispossessed that the spirits crying with a loud voice came out of many that were possessed. I report me to those that were present whi there ymediatly before the dispossession of the aforesaid persons, they heard not (for the space of a quarter of an hour or thereabouts) the most fearful, strange, unnatural, and loud cries, that ever came to their ears: and to them at Nottingham whither they evē then crying out as men mightily astonished at that they heard & saw, Somers was not heard far above them all, although they were in number some 150. Tormented they were in their fits all the time of their possession, more extremely the day of their deliverance, and most of all a little before. In like manner cries or scrikings they sent out many, in the time of their possession, but never of that loudnes & continuance, to those went from them at the instant the spirits went forth.

Thirdly I demand of the same persons (which were to the nober of some 40. at Cleworth: and 150. at Nottingham ) whither according to that is said here in S. Mark, they did not ymediatly after the end of their torments and crying, lie as dead, and so continued for a good space. The reason hereof I take to be this for that the spirit, at his last farewell (as I may say) tormenting the party to his utmost: the body after those grievous torments lieth at rest, as it desiereth and thus lying, the party seemeth to be as dead: wherein the cruelty & malice of Satan doth notably appear: who when he seeth that he cannot continue in man to torment him still after his accustomed manner as he desiereth, will yet do what he can to vex him at his departure or going out. These 3. tokens or signs of dispossession were often seen and hard in K. Wright, who being not only possessed, but by her own defalt, in that the vcleane spirit returninge, found her empty, swept, & garnished, and so prepared and ready to receive & entertain him, so far was she from resisting of him) repossessed, and that sundry times, at her several dispossessions, was ever extremely tormented, schriched fearfully or cried out, and then lay as dead.

Hence I collect the dispossession of these Demoniakes: for as when we see one handled after the same manner as they wear, who in the scriptures are said to be possessed with Satan, we must needs confese, that the same party is verily possesed, even so, when we see one so affected and used as they were, who are said in the scripture to be dispossessed, we cannot chouse, but say that they also being so affected are dispossessed in like manner, for Desimilibus idem sit Iudicium. And no doubt but the holy ghost, in the particular describinge of the manner of possession & dispossession, did leave aspeciall doctrine & direction to the Church in succesciue ages, how to discern & to be assuered in the like cases. Thus do I the rather Judge, because otherwise (if the partye now dispossessed wear not so affected, as they were, who are mentioned in the gospel) when the people of God have only prayed, or fasted & prayed, a long time together, they cannot know that the party is delivered, although it be so: For the ease of the party will not suffice, because that is usual with Demoniaks, seeing the devil vexeth them, but at certain times only, being otherwise out of their fites, as well as any other body. sone special cases excepted, where the spirit mak eth them blind, dumb, deaf: or gathereth them all of a heap, so as they go * bowed together as we read in the gospel, or lame (as in experience hath bine seen in Th. Dar, who was lame and deprived of the use of his legs for 13. weeks together or their abouts) wherefor it is evident that if in the dispossessing of a man, the spirit should not cry aloud, rent him sore, & cause the party to lie as dead (which are the only apparent signs of his egress) then could not the party possessed be discerned to be dispossessed, and so God should not have that praise, nor man receive that profit by such agreat work, which othewise by the certain knowledge thereof they should. But now that God in his infinite wisdom, hath recorded these signs in his word, and left them for a direction unto his Church herein, he hath provided a remidi for our weakness, and furtherance of his own glory. furthermore I have in experience observed this sign also of Satan's goīg out of him whō he possesseeth, to wit, whē the Demoniak doeth either se something going from him, or sensibly fele something to come from within him.

Thus Darl. saw something like a mouse go out of him, as he supposed & of those in Lan. on of them felt & saw somthīg go out of her (as she thought) lik an vrchin, another in this, & a 3 in that form, & so of the rest, according as it is set down in the stori. W. Som. also though he saw no visible shape, at the egrese of the spirit, it he felt somthīg come from withī him, which he thought would have plucked away his throat (as M Byrom had before him) whereby he & those in Lan. were fully persuade ed, that the diuil was gone out of them. which we must not so understand, as though the spirits had bine & continued in them in such bodies assumed unto them, or that the spirits could not come out of thē but must needs be felt, or it could possibly be felt or seen: but that the spirits by there operation caused something which was felt & did appere in some visible form or shap. All or most of which shaps we have hard were ugly, & no maruil cōfidering the were represented by the foul spirit. Herevnto we may add the vomiting used by Som, at the very egres of the spirit, and not long before (as it were foretelling the same) both in those in Lan. & Th. Darling. but the scriptures making no mention of these signs, they are to be regarded accordingly. Seeing then it is so, that the outward notes & signs of deliverance from Satan's possessi on, precedent and subsequent, were found to be seen in these persons: why should we doubt but that the thing signified by those signs was also truly, though not to the eye performed? especially considering that out of the aforesaid signs accompanieth (as I may say) the very egress or going out of the spirit, for the spirits criyng. go out, and that another is not until he be gone forth, for we read that when the spirit was come out of the child, then he was as one dead.

Again we called vpō God: that it would please him to cast the unclean spirits out of the persons afflicted before us, so as their bodies might be temples for the holy ghost to dwell in: & god hard our pray ers uttered in such terms, & to that end, and we visibly did see the work accomplished after our desiers. Furthermore we are to remē ber: that howsoever Satan in the time of these possession, did usually in visiblye shaps appear unto them, yet did he never seek to enter in to them, until after that time thei were dispossessed, which then he eger lie attempted both by promises and threats, and that with everyone of them, which greatly confirmeth their dispossession. for the holy scripture telleth us that the unclean spirit is cast out of mā, before he seek to enter in again. When they unclean spirit (saithe our savior) is gone out of a md̄, he walketh through dry places, seekinge rest: and when he findeth none, he saith I will return into mine house whence I came out &c. True it is that this return we speak of, & seeking of the spirits to enter again into them we receive by report from the parties possessed, & that no other is privy to the same: but it consider • nge it hath been so with all and every of them, as they hauc witnessed and that many others (I mean they which were present at the said assalts of Satan to enter into them, as the parties afflicted aff • rme) though they neither saw Satan nor hard him, it both saw and hard them suddenly and strangely disquieted, & most eger in resisting the devil, whereupon those which were present did also assist them theirin and that it was not so with any of them all the time of their possession in the apparitions of Satan: the • e things (I say) considered, and that they agre so with the scripture, I cannot se why any should • eiect and not credit that is here said of the unclean spirits returninge, and seeking to repossesse them.

Now this return of Satan, and indeuoring to enter in again, (recovering some of them also) as it argueth both their possession and dispossession, so likewise their expulsion of the wicked spirits by the finger of God, in his appointed meaines. Greatly therefore do they for get themselves, and that which in holy scripture is written concerning this matter who hereby are offended, taking hence occasion to think and to speak, that Somers was not possessed, but that he was a very counterfeit, or that he was not dispossessed, because he cane do the same things again. Knowe we not that the devil being gone out of a man, if returninge (which he will certainly do) he find him emptye, sweept and garmshed, it is impossible to keep him out, but he will enter in and dwell there, yea with more and worse then himself? or cane we be ignorant hereof, that Som. is empty, swept, and garnished, if we consider of his intolerable ingratitude, for that mercy of God received, his abominable lyeing, slandering, & obstinacy therein, to speak nothing of those lewd pranks he played in the Bishope of London's house viz. stealing, whoring, running away &c. as I have been credibly informed, Seeing then that these things agree and fall out just according to the scriptures, and that herein we se still the scriptures fulfilled: why are we not rather hereby confyrmed, then stumble thereat as a rock of offense? neither is it to any purpose to object here as some do, that this scripture is to be understood of asperitual deliverance out of the po wer of the devil. For howsoever that is said here, is most true being understood spirituallye, I mean of the spritualll deliverance from the power of Satan: yet it is certain the Lord only speaketh of a corporal deliverance, which is confirmed partly by the occasion and co herence of this scripture, arising of the eiection of Satan out of one whom corporallye he had possessed, (and not sperituallye more then other men, ) as is noted by Luke: but chiefly by the text it self: where in the unclean spirit is said to go out of a man, secondly, to enter in again: both which speeches are never used in the spiritual sense: but often, yea usually in the other. And because that is and hath been said by me concerning Satan return to repossesse the party out of whom he is cast, is so vnsauerye unto many, even as if there were no such thing revealed, but was some conceit of mine. Let us therefore add to this scripture for further proof thereof, and confyrming of this truth, that speech of the Lord in the 9. of Mark: I charge thee, thou dumb and deaf spirit, come out of him, and enter no more into him. which charge of entering no more into the child, our Savior would never have given, had not he known that Satan would have attempted it, and other wise have entered into him if he could: as being the property of the devil, to seek to enter into them again, out of whom he hath been cast. And surely how can it be otherwise considering the nature of Satan, and his extreme malice towards man, especially towards such as have been taken out of his power: whereupon it is said before, that seekinge rest, after he is cast out one, that is, seekinge ot pray upon and spoil men, for that only bringeth rest and quiet unto him. he findeth none, that is, none doth please or satisfy him, in respect of the recovering that man out of whom he hath been cast, such and so insatiable is his malice towards him he hath lost, and hither doth it carry him. We may likwyse observe for the further confirmatyon of the former exposition, that in this place of Mark, (where we cannot deny but that Christ speaketh of dispossession, and coporall possession) is mention of the spirits going out, and entringe in, as in the form: scripture: and therefore the premises well weighed, and these saying of the Lord in Mark and Matthew compared together, there is great reason we should understand that of the unclean spirits return according to the letter. The *want of this return of the spirits, doth among other things induce me more then to suspect the dispossessions in the Papacie, that the are not by the power of God, and so no eiection or expulsion of Satan, but a voluntary departure, for the further strengtheninge and confirming of them in their false worship of God: but of this more hereafter.

Lastly forasmuch as all those we have spoken of (they excepted who are repossest) are, and have been for so long time even two years, altogether free from that strange and grievous manner of handlinge or vexation in their bodies, whereof we have heard at large: why should we doubt of their dispossession? especially seeing the strong man armed, keepeth not their houses: seeing they carry not themselves as he desireth (as Somers doth) during which time, and in which case only there is peace. If you require more time for confyrmation thereof, you have it in Th. Darling, who hath continued well and in his former & pristine estate, for the space of five years and above, (blessed be god therefore) and whose house it is manifest the strong armed man doth not keep, seeing god hath not only given him (with the rest in his condition) to confess, declare, and bear witness to the great things the Lord hath donne unto him, and how he hath had compassion of him, but also to suffer for the same.

Here it will be objected generally against all dispossessions in these days, that to cast out Satan is a miracle, and therefore miracles being ceased there can be no dispossessions at all.

For answer hereunto we must know, that devils are cast out two manner of ways either by absolute authority, as by Christ being God: or by *an authority committed and given of Christ to men: as 〈2 pages missing〉 Though Bel Zabub the prince of Diuelles, and with him Legions had been in him, yet had you cast them out: for if you can believe, nothing shall be impossible unto you, howbeit this also you must know and understand that the spirit wherewith this child was possessed, is on of the worst kind of spirits. because in the ordinary means which my father hath left to his church, he will not be expelled by prayer alon, without fasting thereunto adjoined. Now your faith being weak, & the spirit on of the worst kīd, & therefore hardly to be removed, what marvel is it though you cast hī not out, yea, how was that possible, I deny not, but notwithstanding the weakness of your faith, had you fallen upon another spirit on of that kind which in the ordinary means that is in the church may be cast forth by prayer (you might happily have expelled him: but take the case as it is, your faith weak and the spirit one of the worst, it could not possibly you should have removed him. although thē the lord attribute it) chief • i to their unbelief, that the had not cast forth that diuil, yet he signifieth by thes words that their was a cause or impediment, also in the spirit: so that the answer of christ, is double, consisting of two partes, wherein he showeth his Disciples that for two causes they had not cast the evil spirit out the one and chief was in them selves, to wit, their incredulity, set down in the 20. verse the other in the spirit possessinge the child, for that he was one of the worst kind mentioned in 21 verse Now this second cause is not set down in plain and exprese words as is the first, but thereby made known to the Apostles, because he was on of that kind which in the means that ever was and shall be in the church, would not be expelled by sole prayer, without fasting annexed thereunto, and this is it that Christ meant in making mention of prayer and fasting, and not that the Apostles should have fasted and pra • ed to any end whatsoever.

This being the true and natural sense of this scripture. I further affirm, that howsoever the scope and drift of Christ in these words was to make known to his Apostles, that the unclean spirit wherewith the boy was possessed, was one of the worst kind of spirits foras much as it was on that would not be removed: without the strong & chief, of those means, which were orcinarie and perpetual, to wit: pra • er and fasting and that thence partly, it was that they did not cast him forth: yet hence we may gather and Christ Jesus secretly giveth us to understand as much, that the worst kind of devils & therefore much more others, may be dispossessed by the means of fasting and prayer: And from these words a man may as well conclude, that christ would have prayer and fasting used as a means for the disposse ssing of Devils, as one may gather that the ph • s • tion would have phlebotomie or letting of blood used for the cure of him that hath the pleurisy, who affirmeth that a pleurisy cannot be cured but by phlebotomi this kind saith (christ (goeth not out but by prayer and fasting, therefore by prayer & fasting it goeth out. which might be confirmed by a thousand such like speeches: one saith to a traveler at Doncaster iourneinge towards York, you cannot get to York but by Feribridge: Is there any so simple that understand • not thereby thus much, that by that way he may pass thither, though some other way by reason of the waters or some other • ett, he cannot pass: considringe then that our Savior mentioneth this as an effectua • means for the casting out of Diuills, and that there is neither scriptur. nor sound reason, which appropriateth the use of this meaines unto that age, or to the persons of the Apostls & others indeued with the myraculous gift, as shall be shown hear after. I cannot see why the same means should not stand and remain at this day, & why fasting & prayer should not be held the effectual ordinance of christ for the casting out of Devils.

That there wear certain dispossessed in christs time, besides those which were dispossessed by Christ himself, his Apostes and others, in dewed with the gift to work miracles, it is manefeste by the 12. of Math. & Acts 19, but how & by what means that was don, appeareth only by this place of scriptur we have in hand, which was either prayer alone or prayer and fasting according to the kind of spirit possessing the party, which we do not so understand as though it wear requisite that they which dealt or at this day do deal in the dispossessinge of Satan by this meaines should or did know with what kind of spirit the party possessed was vexed, which cannot be: but that one being possessed and dealt with for their delivery from Satan by this ordinary and perpetual means in the church, if by prayer for an hour 23 or more he be not deliuerd, undoubtedly (that being performed aright because of the kind of spirit possessing: then let fasting thereto be joined, and that certaynlye (if the Lord think good to bless his said ordinance (shall be mighty and effectual to the casting out of the spirit of what kind soever he be, indeed this cours we did not take with the aforsaid persons but at the first proceeded to fasting & prayer, which we therefore did, because we much desired that our labor might not be in vain as touching their deliverance, & thus also thought & believed that what kind of spirit soever were in them, we vsinge prayer & fast ing, the said holy means would be effectual, through the mercy of God to expel and drive them out had they been or were the spirit of the worst kind, much more thē others. saying that I dealt otherwis with Kath Wright whose dspossession was by prayer without fasting being upon the day of her dispossession delyuerede by noon, and no fast not so much as intended either by herself or any other in her behalf, or she once advised theirvnto.

If any shall approve of the aforesaid exposition, so far forth as it doth or may agree to they apostles, and otherwise reject it, affirminge that of they Apostles soely this scripture is to be understood, to whom it was spoken, and some others which had the gift of miracles, and so power to cast forth Devils: I answer, that to appropriate this speech and tie it to the persons of they disciples, as meerlye and peculiarlye belonging unto them, is more then the text either in express words, or by necessary consequence will bear. and therefore considering also theris no other scripture to help in this case) it is more then any man can for certainty affirm, and such as we may as well deny, as others confidently avouch. Yea certain it is that it cannot be understood of the Apostles, as meant and directed to them (otherewise then hath been said, thereby to signify unto them: that it was one of the worst kind of Devils wherewith the child was possessed, whence partly it came to pass that they had not cast him out) and others endued with the gift of miracles: for as much as Christ speaketh exper sly and by name of an ordinarye meaynes to cast forth Devils, and therefore in these words of such as by they said means: had▪ or should cast them out: not of they Apostles theirfore and their dispossessyng of unclean spirits, who not by any appointed or ordinarye meaines (in which case their can be no miracle) but without all meaynes, by the power and gift they had to work miracles, did cast forth devils.

But it will be said, that howsoever they Apostles indeed by virtue of that gift and power they had received from Christ to work miracles, could and did dispossese wicked spirits without meaines, yet this was not generally true of all spirits for that there were some kind of Devils (imagine the worst) which for all the power they had receued without prayer and fasting would not be expelled: and that this is it that Christ meaneth when he saith, these kind can by no other means come forth but by prayer and fasting, as if he had said: your faith is little and wavering and thence partly it is that you have not helped the child but besides you must know that their is a kind of eve • spirits of which number is that where with the child was possessed which without prayer and fasting cannot be cast out and therefore considering that meaines by you was not used it is no marvel thought you dispossessed not the devil, yea it could not so be and of this mind is traitorous Stapleton a popish proselite, though otherwise learned, whose words of this scripture are these. nunc autem alam causam adsert &c. Now he aleadgeth another cause, why the Apostles could not cast out this Diul which had so longe time possessed the man even from his insancie: for it was necessary they should have prayed and fasted: where we see that howsoever he doth not appropriate this speech to the Apostles but acknowledgeth (as in the same place appeareth that prayer and fasting is now a meaines for the casting forth of Devils. yet he affirn • eth that necessarily the Apostls should have prayed and fasted and that for the want or neclect thereof, it cam to pass that the devil was n • t caste • ut: and with him agreeth Thyreus: who writeth thus: hoc genus Demonorum &c. this kind of Devils saith Christ, is not cast out but by prayer and fasting surely the Lord doth insinuate that the Apostles need not fasting and prayer to drive away other Devils, but was sufficient to cal upon the name of Christ but here besides they need them, meaning fasting and prayer, because this spirit is hardlyer expelled then others.

If this exposition were true, then there should he a certain sort orkind of devils which the Aposts by all the faith they had, or could have: wer not able without further help to subdue. the which in ded Stapletone further granteth and affirmeth, saying presetly after the former words thus, sit fides quantum cunque feruens &c. let faith be never so fervent as a grain of mustarde seed, yet must prayer and fasting be used, as a most strong meadicine to drive away Devils of this kind and this he understandeth of the Apostls▪ as is plain by these former words he saith of them. necessarium quippe fuisse orare et idinare. for it was necesarie for the Apostls to have prayed and fasted. Now this seemeth very strang unto me, & such as nether can nor dare believe, and receive for truth. for when I consider of the manifold & great signs & wonders the apostls wrought whereof we read in the history of the Acts. of the Apostls, & that (as Peter saith) thy did them not by their own power or godliness, but as they prayed for, & also professed by the name or power of Jesus christ, (to whom all power was givē in heaven and in earth) who had committed also & givē part of his power & authority unto them: I se not how any infernal power could be able to resist & hold out against this divine power, evē the power of the Lord Jesus they cam in if their faith was strong, & so this power present with them, though they had no other help by prayer or prayer & fasting, foralbe it the apostls somtims used prayer in the miracles they wrought (thou gh never fasting & prayer that we read of) yet they need not so to have done, I meaine their was no necessity theirof, their faith being strong much less to have prayed & fasted for then in all their miracles they must & would have used prayer, which they did not. Yea very seldom did they pray: only twysse as I take it: once * Peter in restoring Tabitha to life again, & another tim “ Paul in healing the father of Publius of a fever. which they did doubtless, either in regard of themselves, to stir up & increase their faith: or else because of those which were present: that the beholding and heareing them to call upon another, when they were about to do the great work they had in hand, might theireby know, that, that which they did, was not done by their own power, but by the power of him whom they did inuocat. In whether now of these respects soever they Apostles used prayer in the miracles they wrought whatsoever they were, it is clear that there faith being strong, much more being so strong as might be, they need not to have used prayer. if then the Apostles saith being great, they need not to have prayed, as in the doing of other miracles, so neither in the casting out of Satan, but as they saw it profitable to others: much less need they to have used prayer and fasting. And if their faith being strong, they could and did work miracles, and namlye cast out devils without any prayer at all, and some of the worst kind in all likelihood, there were in that great number they cast forth: much more their faith being such▪ they could and did work miracles and cast out devils of they worst kind without prayer and fasting. That therefore, which Stapleton and Thyreus here affirm cannot be true.

Again the words of our savior are against this interpretation. If (saith he) ye have faith as a graene of mus • ara seed, ye shall say unto this mountain, remove hence to yonder place, and it shall remove: and nothing shall be impossible unto yow. except we will have these words, how be it this kind goeth not out: verse 21. to contain in them: a particular exception out of the general, which I take to be very unsound, and con trary to the meaning of Christ. For under the word nothing, notwithstanding the words following ver 21. I would rather include specially and chiefly, that very work they were questioned about, thē because of the words ve. 21. exclud the same. As if Christ had said: if your faith be as agraine of mustard seed: ye shall not only be able to do the same. that I now have done, & yow through the want of faith could not do: but anything else whatsoever, though it were as difficult and impossible a thing as it is to remove a mountain. They Apostles then by virtue of their miraculous faith could do anything, and therefore cast out any devil.

Moreover when we consider of the power & authority that Christ gave they Apostls over unclean spirits, to cast them out, and how ac cording to the same, they prevailed so mightelye against the devils, which were soe subdued unto them, as that the cariynge of kerchefs or handkerchefs from their bodies, caused they evil spirits to go out of men: we cannot se how their faith not failyng them, Beelzebub should be able to withstand their liulye voice and command given in the name of Jesus Christ, though no prayer & fasting were used by them. Finally, we must remember that this power of they Apostles over vn clean spirits, was not thus bounded and limited by Christ who gave it them, but reached it self further, even to and over all evil spirits whatsoever, as Luke witnesseth saying. then called he his twelve disciples together, and gave them power and authority over all devils, & to heal diseases: so that if he were adiuil they had power to •• st him out. And lest this pretense should be left unto us, that they had power over all wicked spirits, in that by fasting and prayer (though not otherwise) they were able to cast out the worst kind of spirits, as others without that means: we must remember that with this power over devils yea all devils, Christ joineth the healing of diseases: as appeareth also by the 10 of Math. when it is said that Jesus calling his twelve disciples unto him, gave them power against unclean spirits to cast them out, and to heal every sickness & every disease. and in the 8. verse following, Christ saith unto them: heal the sick, cleanse they l • apers, raise up the dead, cast out the devils. from whence we may learn thus much, that as by ver tue of the aforesaid guifte and power, they were able and did with a word, withont anymore ado, heal the sick, cleanse they, leapers, re store sight to they blind, &c. even so by virtue of the same gift and power, with their word or command in the name of Jesus, (without any further adoo by fasting and praying,) they were able to cast out all devils, and did as occasion offered, if their faith failed not, which is further confirmed out of John 14. verily verily I say unto you, he that be leeueth in me, the works that I do, he shall do also, and greater then these shall he do. But this scripture is thus expounded and understood by many. that Christ having shown his disciples in they words before, that it came through the defect and weakness of their faith, that they had not cast forth the devil, now telleth them how & by what • eāes their weak faith might have received increase and strength, even by prayer and fasting, whereby their faith being strengthened, they might have expelled Satan.

Herunto I answer, 1 that our savior speaketh of the miraculous faith, as appeareth plainly by the text: if (saith he ( ye have faith as is a grain of mnstard seed & shall say unto this mount ayne remove hence to yonder place and it shall remove, and nothing shall be impossible unto you. Now this kind of faith as it was given without meaynes to certea • ne men, and God appointed no means for they begetting of it: so neither did he ordain and establish any meaines for the increase of it. which if any will contradict, I would know where God san •• i ieth any ordinary meaines to be used, for they increase of that he • iueth with out meaines. You will hapily say, that Paul for they increase of those graces of the spirit which without mea • nes he received, used the ordinarye means of study and meaditation. I grant that Paul did use ordinary meaines for the increase of grace received. And no maruile. For as by meaynes of heareing, reading, and meditation, he had received diverse gifts of the spirit, so why should he not by means • eek the increase of the same? be it also granted that he used meaines for 〈4 pages missing〉 suspect. then for the reason aforesaid, I cannot but dissent from them therein

Thus we see that the former expositions which are given of this place of holy scripture cannot stand, and that the truth will not bear them out. that this scriptur cannot be so meant, that the Apostls should have fasted and prayed, for then either it must have been that theare was a kind of spirits, which for all the power they had received would not be, cast out by them, except bes • des they used the means of pra ier & fasting, which is directly against the scripture, as we have heard or else, that thereby their weak faith should have ben strengthened that so they might have cast him forth, which all cannot be as hath ben she wed. it remaineth then that the interpretation here given is sond and true, and therefore that it ought to be received, and surely I do not see what should let or hinder any there from, seeing the occasion coherence and text or letter of this scrptur make all and every of them for it▪ and that it is not against the analogy of faith, what impieti or great absurdity is there in this, that prayer and fasting is a means ordained of Christ for the casting out of Devils: or what great danger is there to the church by embracing it for a truth being so in deed, and this is all the evil fruit you can gather of the former exposition.

He knoweth nothing in holy things which understandeth not this that if on be now possessed and by prayer recover not, prayer and fasting ought to be used. that in the said judgment God calleth him, who is thus corected to this humblinge of himself and afflicting of his soul first and chefly, then those which are spetially and above others afflict • d in him, as the father in his child the husband in his wife, so as they sin if they fail therein secondly that prayer and fasting being used aright, will certainly prosper either to the removing, or sanctifiing of the said judgment. if now it so fall out (as it may as well as otherwis that the iudgmente thereupon be removed, I mean the Devil be cast out of the possessed, as it did with the former ten, and diverse others also even of late in our own land, (yea when, by, and for whom hath this medicine been used, & the sick party not cured) it cannot be denied, but that prayer and fasting was the means thereof.

In the 20. of Genesis it is said, Abraham prayed unto God, and God healed Abimelech, and his wife, and women servants, & they bare children. Who will deny but that as the sin of Abimelech (intaking Sarah, Abraham's wife unto him) had shut up every womb of the house of Abimlech, so the prayer of Abraham was the mean, whereby they were opened, and that judgment taken away? and this, the 7 ve • s of that Chapter, further confirmeth. The 11. Tribes about the monstrous whoredom and Villanye committed in Gibeah of Benjamin, gathered themselves togeathere inn Arms, and did fight against Benjamin. They Israelites wear discomfitted the First, and the Second time, and many of them slain, notwithstanding that after the first overthrow, they had sought Earnestlye unto the Lord by Prayer. Prayer alone not preuailynge so far with the Lord as they desired, they assembled themselves in most solemn manner the second time, and joined fasting thereunto, and therein they spent a day. After going foreth against they Benjamites, the Lord delivered them into there hands: shall we not say that their prayer and fasting was the meaines, whereby they Israelites removed the hand and judgment of God which was upon them, (in smytynge them by Benjamin ) and and obtained victory against them? yes verilye.

Even so it is in this case. Katherin Wright was possessed, and prayer being used dispossessed. Maye not one well say, that prayer was the meaines whereby Satan was cast out of her? prayer and fasting being used for Thomas Darlinge one likewise possessed, he was there upon cured: may it not be truly said, that the said holy exercise was the meaines theirof? The 7. in Lankashire being sick (as I may say) of this supernatural disease, wear healed upon the vsynge or appliynge of this supernatural meadicyne. Why may not I now as saflye say that this was the meaines of their cureynge, and casting out of the spirits: as the phycisian applyinge anaturall meadicyne, for the healing of a natural dissease, it having also prospered to the recouerye of the parties health: say, that his said medicine was the means theirof? In like sort William Somers being possessed, and the sovereign meadicyne of fasting and prayer being used and applied, he also was healed. To what means now shall or can we ascribe this health and dispossession of his▪ but to this holy exercise? And this me thinketh should somthinge persuade and prevail with us herein, in that God not once, or twice, but sundry times, not upon the person of on alone, or two, but diverse, hath from heaven put a seal here to, ratifiyng and confirmyng this to be a means effectual (through his blessing) to the castynge out of Satan, in that he gave health to such as were possessed with the Devil, upon the vsynge and applyinge of this medicyne. When Saint Paul his Apostleshipe was by reason of the false Apostls among they Corinthians called into question, his defense for himself, or proof thereof was this: that by him they were converted, and called or brought to the faith. are not ye (saith he) my work in the Lord? you are the seal of mine Apostle • ship in the Lord, as if he had said: in that some of vow by my ministrye have been call ed to the felowshipe of Christ Jesus as he showeth Chap. 1. that, (vf I had nothing else to say for myself) proveth me to be an Apostle this (saith he) is my defense to them that examine me, & call into doubt mine office. Even so I say to them that deny or call into question, whether prayer and fasting be means to cast forth Satan: that the dispossession of the several persons before spoken of (to pase by others which might be named) is a • ea • e and confirmation thereof.

Admit then that these words ( this kind can by no other means come forth, but by prayer & fasting: ) do not contain in them an ordinance of Christ, for the healing of the possessed by prayer, or prayer and fasting, and that neither here nor else where in holy scripture, there is any such ordinance mentioned: yet notwithstanding the same may wellbe (and indeed is) a means ordained of God to that end. For as the medicine applied by the Pysician for the healynge of one sick of this or that dissease, or the plaster of the Chirurgian for the healinge of a wound, and prospering to that end the are applied, we all know that the same are meaines appointed of God thereunto: and when we see that the have the same effect with many, that they are ordinary meaines leading thereunto, all be it nothing less then such meadicines or particular ordinances of God are mentyoned in the scriptures: even so when we see that by prayer, and fasting and prayer: Satan is cast out of some, and they thereby delivered from all their vexations and torments which before from him they had endured, and that not some few but sundry at this time, and many heretofore in former ages, as in Turtullian, Criprian, Chrysostom, there times: we may hence gather and assure our selves, that God hath appointed prayer and fasting, and prayer, as means (and that ordinarye) to cast out the devil of the bodies of men when he is in them, and as a supernatural meadicine to heal this supernatural disease, whereunto the body of man is subject as well as to othere diseases, although there were in holy scripture no mention of any such ordinance. The thing it self then, (although there were nothing said as concerning this matter in the holy scriptures) I mean, the deliverance of persons thus affected by Satan, which in experience we see performed before our eyes and others before us, manifesteth and proclaimed to all men, this to be the ordinance of God in his secret counsel, even as it doth in natural diseases, and in infinite other cases.

And what letteth that we should not be persuaded hereof, and receive it for a truth? if this, that we read not in the word of God of this ordinance: besides that we have hard it is otherwise, that hindereth not, because many yea infinite things are decreed in the secret and eternal counsel of God, and known so to be man, which are not set down in his revealed will. If this, that Christ and his Apostls when they cast out Devils wrought miracles, and that miracles are ceased. we may remember that soe likewise they healed feauers, palsies: & other diseases and infirmity of man's body by miracle, and yet notwithstanding together with the diseases, means remain for the curing of them. And why it may not likewise be so in this our case, in the healinge of this bodily disease supernatural by this supernatural medicine, I desier him that is contrary minded to show. That common objection therefore taken from the ceasing of miracles, maketh no more (indeed) against the eiection of Satan, and healynge of the 10. possessed persons we speak of done by an ordinary means, then it doth against they healing of other diseases: which diseases were sometime cured by miracle. The different manner of curinge is wislye to be considered off. As all curinge of natural diseases is not miraculous, although some be or rather was even so all healing of this supernatural disease or eiection of Satan is not by miracle, all be it some be, but of this more hereafter. and here for the further confirmatiō, both of the general point, I now entreat of, which is: that men in these last days may be dispossessed of Diuills. which to sundry among us seemeth very strange: and in credible as also to show the means which since miracles ceased, have by the most learned & godly, in the church of god from time to tim been used for the expellynge of Satan out of such as be possessed: and is by their example parctise and counssell commended unto us in the like case to be used. to this end and purpose I say: I will in this place set down certain testimonies of some writers, both in aun • ient and lattet times testifinge the same: Origen writing upon the 17 of Math 1 21, howbe it this kind goeth not out, but by prayer and fasting hath these words, si aliquando nos oportuerit circa curationem, if at any time it shall behoove us to deal a bout the curinge of them who suffer such a matter (uz. are possessed) we may not adjure them nor ask them questions, nor speak any such things, as to the unclean spirit hearing us. but conti nuing in prayer and fasting, we may obtain help from god for the afflicted and shall drive forth the wicked spirits by fasting and prayer. Tertullian. saith, Daemones de hominibus expellimus sicut plurimis notum est, we expel Devils out of men as is known to many Cyprian. writing unto, Domitian useth these words, O si audire velles et videre viz. oh that thou woe uldest hear and see. when the diuills are adiu • ed by us. and tormented by spiritual scourges, and by torments of words are cast out of bodies possessed, come and know that these things be true which we affirm. Now how soever I do not justify, Cyprian as touching his adiuringe of evil spi rits: yet hereby it is manifest, and this use we may make of this speech of his, that men were not only possessed and dispossessed of di ils in those days, when miracles were ceased,) but that the same was common & usual then: for otherwise he would never have used these words: come and know these things to be true which we speak therbye prouokinge Demetrian Proconsell of Africa to make, trial of that he said. the same is also manifest by Turtullian his words saying, we daily expel Devils out of men but most excellentlye doth this appear by Chrysostom who lived about 200 years after them his words be these hinc ita que ad solitam veniamus admonitionem, therefore let us come to our accustomed ad monitian and what is that accustomed admonition? that we frequent the worthy prayer with a sober and watchful mind, for when I spake of this ma ter of lat I saw all of you willingly obeying, wherefor in truth I should deal very ill if I should not blame you when you are necligent, or not comend you whē you do well & according to your deuti, this day therefore I will praise you and thank you for that your obedience, but I will then give you thanks when I shall first hauc taught you why that prayer before all other was wont to be made and why the Deacon doth command the men that are vexed with the Devil and moved with most cruel fury to be brought in at that time and bow down their heads, for what cause it is done I will thus de clare. the vexing of Diuills are bonds most wicked and grievous, for they are bonds, more strong then iron, therefore as at the very instant, when the Iudgge is wont to come forth and to sit upon the judgment seat, the iaylor brings forth all the prisoners and set them at the bar, before the seat of judgment, loathsome filthy, over grown with heaire & all too tuttred with rages. so the fathers hanc appointed, that when Christ was presently to sit as it wear upon his tribunal, and to appear in the sacraments, those men that were vexed with the devil, as being fettered with certain bonds should be brought forth, not to be examined for the things which they ha ue done, after the manner of prysoners nor yet that they should be punnished but that the people and all the city being present, publigue prayers might be made for them, that all with one accord might entreat the lord of all in there behalf and might strive with strong cries that the lord would have merci upon them but as thē I was displeased with thos that neclected such a prayer, and wear abroad at the time so now presently I judge, that I am to be very sharp with those which stay within, not for that they tarry with in, but that tariing in the place where they ought, they are nothing better affected, then they who gadd abroad, for they are talking among themse lues, (and either jest or cōfer about there business in the most fearful time, o • mā what doest thou. whē thou seest thy brethrē present before thee in so mamany bonds? thou talkest about things which nothing concern thee, cannot the very sight terrify the sufficiently, & draw thee to some compassion and pity? thy brother is in chains, and yet thou art drowsy, and carlesse, how canst thou be pard • ned when thou art so hard hearted so far from humani tie so cruel? fearest thou not least whilst thou talkest omitest thy duty and art carles, some devil leaping out from the possessed finding thy soul idle and swept clean should conuaye himself into it, and with great easiness enter into the house thus set wide open? how well doth it beseme everyone at that time, to be swallowed up of grief, to pour out rivers of tears, and none but watered eyes, to be seen round about. and all the Whole congregation to weep, to sighe and sobbe. canst thou not shed tears? what purginge can these thy horrible sins receive? if thou wilt not lament the state of thy bro there, yet at least fear thou for thine owneselfe and awake, if thou shalt see thy neigbonrs house all on fire although that negbour be to thee very hatful wilt thou not run with as possible speed to heelpe to quench it, least that the fire creping by little and little, enter into thy house also? consider thou the same thing in those which are possessed, with the diuil, the tormenting of Devils is a fire and a burning, and consuminge flame take hede therefore & cas further followeth there.

Thus we see Chrysostom, in this pathetical homeli of his, showeth the ordinary custom of the church in his time, for the dispossessing or casting out of Satan by the pulicke prayers of the church. where in no doubt was vsuallye great weepinge mourninge syghinge and strong cryinge unto the Lord by all the people present, beholding the torments of the possessed, and their deliverance, though now when Chrysostom spake these words, some of his people (by reason hap pely they wear much accustomed to these dispossessions, and those things which fell out in the same) failed to be after this manner affected. whereupon he reprehended them for the sam: which is so set down as if Chrysostom, had described that which hath fallen out in all sortes of beholders of these late dispossessions, so much now in controversy as they can witness.

Peter Marter in his book of common places, hath these words, concerning this matter, Quid ergo faciemus arreptitiis &c Therefore what shall we do with those that are possessed, when they are vexed with wicked spirrits: shall we forsake them? they are in no case to be forsakē. yet notwithstanding▪ we will not by adiuerations command the unclean spi rit to go forth, seeing we know: we are not endued with any such gift, as that we should by our commandment cast out devils, we will then use faithful prayers, I say prayers most vehement, and supplications, for their recovery. In a word, this should be the most laudable and wise course, that exorcisms at this day be turned into prayers.

Chrysostomiet Prosperiaetate &c. In the time of Chrysostom and Prosper (saith Chemnisius) they possessed were brought into the Church, and were oft delivered by the common supplicationes of the assembly. And Philip Melanchthon having made mention of diverse which were possessed, & nam lie of a Damsel in Marchia, who had been healed of that disease, by the prayers of the godly, of whom he saith, et adhuc viuit sana, and it she liveth 〈2 pages missing〉 times living and ioyninge with them therein, a miracle was wrought if a miracle, miracles wear not ceased then, which all learned men know to be false, 2 if a miracle, who wrought those miracles? if those ancient & learned fathers, why did others, yea oft times their wholl congregations join with them in those miraculous works, and not themselves without their help, do the same as did the Apostles and others which had the gift of miracles: why did they not also by pray er give sight to the blind, heal the sick, and do other miracles? was there ever any man heard of, who endued or guifted of God to work one only kind of miracle, and had no guifte or power to effect any other? yt is manefest thē that for as much as thos fathers assist ed with others, did by prayer cast diuills out of the bodies of men & it there in did no miracle: that expulsiō of satā by prayer is not miraculus or at least that Satan may be so expelled and no miracle wrought.

Thirdly, the expulsion of Satan by prayer, or fasting and prayer is no miracle, because it is brought to pass by means ordained to that ende, even the instant prayers of the servants of God. sometime long continued in humiliation of fasting, for whatsoever is brought to pass by means appointed thereunto is no miracle, though it be other wise and in it self never so wonderful. for this is one thing among others, necessarily required in every miracle, so as without the same it is non, that it be done and brought to pass without any set and appointed means of God thereunto, as that learned & reverent Daneus testifieth otherwise the number of miracles should grow to an infinite number: above those that here tofore wear taken to be such, and we shall have many miracles daily and continually wrought before our eyes, which all men will deny, for then should the conversion of a man be a miracle (and so look how many men wear converted, so many miracles should be wrought) for it is a wonderful work and not only above & besides nature, but against nature even as it is to see, the Wolf dwell with the Lamb and the Leoparde lie with the Kide, and the calf and the Lyon, and the fat beast together, and a little child to lead them, yet not withstanding forasmuch as it is brought to pass by an ordinary me anes that God hath thearunto appointed even the preaching of the word, it therefore ceaseth to be a miracle, for admit there were a man in Turkey or among the Pagans in the faith and that without all mean es it is certain that that man's conuertion was miraculus: and yt when one in the church is brought to the faith by the ministri of the word, his conversion is not miraculus. That a child should be conceived & so framed in the womb of the mother as it is & after brought forth aliuinge creature, endued with reason and understanding, is a thing greatly to be wondered at, yet forasmuch as the same is brought to pas by a mean ordained of God to that ende, no man counteth it a mi-racle for then look how many children wear borne, we should have so many miracles. but imagine a child conceived without the knowledge of man: as the conception of our Savior was, then every on will grant such conception to be miraculus. The like may be said of the contin uance of man's life, man taking that food which God hath thereunto appointed, if his life be continued and hold out from year to year there is none that wondereth at it. But if it wear possible that ani one should live without any sustenance at all that wear miraculous. So Moses Elias & Christ living but 40 days, without eatig & drinckīg ani thing, it was by miracle. The corn that groweth in our feildes, wherein of on grain cometh not onli mani, but also the ear & stalk, is an admirable thing, yet no man counteth that miraculus: and why, because god in nature hath so appointed it, that the means leading thereunto first being used, as plowing & sowīg there should follow an harvest or increse of corn but if we should behold a field replenished with corn where no plow cam. nor seed was cast, then would the simplest plowmā that is, say, behold a miracle: thus we se on & the sam work miraculus & not miraculus a miracle whē it is effected without means no mira cle whē it is don bi meāes. evē so it is, in this our present case. to cast out devils without meāes, as christ & his apostls did, who onli spak & it was don comāded & they obaied is a miracle, but to cast forth devils by a meāes ordaīed of god to that end as prayer & fasting, is no miracle at all. But it will be objected that some outward things or actions, have as means been used in the working of sundry miracles. Elijah: & Elisha divided Jordan, by smiting the waters with the Cloak of Eliiah. The oil was increased to the widow, by the means of the oil in the pit cher. Naaman was sent to wash himself 7 times in Jordan, for the heal ing of his leprosy. Ye Christ himself sometimes used means in the great works he did: in the healing of on that was dumb & deaf, it is said of him: that he put his fingers in his ears, & did spitt, & touched his tongue. and in the 9. of John in giving sight to him that was borne blīd it is written. that he annointed his eyes with claye, and sent him to wash them in the pool of Siloam. Hervnto I answer, that thes & such lik were used as signs: whereunto the Jews were much acustomed: & happily to try their faith thereby, or to imprint the work wrought more deep lie in the minds of the beholders, & those which were thereby healed, or for some other purpose best known to the lord, & as they which used them saw them most profitable: & not as means serving to the work they were about, in which case they must necessarily have been used, so as without the same the miracle could not have been: for whē the Lord apointeth a thing to come to pase by such or such means, the same means must be used, otherwise that thing shall never be. Now I trust we are far from thinking▪ that without these outward things, the said great works, could not have been effected or wrougt. could not Elisha, if he had pleased, as well have healed, Naaman of his leprosy, by his word alone, as have smitten, Gehazi his servant there with? yes verily, he enjoined him then that washingein Jordan not as a means of curinge him, but thereby to try the faith of Naaman and was it not so triede thereby that it was shaken, so as had it not been for the counsel of his servants, he had gone into his cuntri back again a leaper as he came? the same is to be said much more of our Savior Christ, and of the outward things he used in some of his miracles in the 7 of Mark, a deaf man is brought to our Sauiuur Christ to be cur • de, where it is said that when he had taken him aside some the multitude, he put his fingers in his ears, and straight ways his ears wear opened, now it cannot be denied, but that Christ could have don that cure, if he had pleased, though he had nor moved a finger, yea by his very nod or beck, and admit that Christ in stead of puttinge his fing ers into his ears, had only beckned unto him, and that thereby he had received his hearing, would we say that Jesus had used the said beck as a means to restore him his hearing, or rather there by to have made known to the party & multitude, that his will was, that he should hear, and be healed of that his deafnes.

The like may be said of the former blind man, that our Savior in anointing his eyes with clay, and sending him to Siloam to wash them did not use the same as a means to give him his sight, and work that miracle. but thereby to tempt him and try his faith, for thus through in fideliti he might have reasoned, in himself, I thought he would pre sently have given me my sight, by his divine power. but I now perceiu it is otherwise as all his power, whereby it is said he doth such great works, come to this? that mine eyes must be anointed and that with clay, which if I had my sight, would rather put it out then help to re store sight to the blind? and must I wash also, and that in the pool of Sil • am before I can see • what virtue hath that water above other waters? are not other waters, and is not the water of the pool of Beth seda as good as that of Siloam? may I not wash in some other water & have my sight as well as in that of Siloam▪ I will not wash for this cause: thus to prove his faith, and partly also thereby to prove the faith of others, the Lord Jesus in curinge him anointed his eyes with cla • e and sent him to Siloam, and did not this as a means effectual through his bessinge, to help him to his sight to the same end he put his fingeers into the ears of the deaf and used also sometimes spittle in restoringe sight vnro the blind and speech to the dumb, for what in reason, or in nature is more vnlikelie to effect so great a work then a little spit • le? most excellenttly therefore thereby did Christ Jesus try the faith of men: and not use the same to the ende it should be a means to effect that he was working, and yet I know and forgett not, that god can, and often doth bring most mighty things to pass, by small • and weak means.

And where it is said that Christ prayed in the raising up of Lazarus and Peter in restoringe Tabitha to life, we are to vndrstand that they did not this, as a set and appointed means leadinge thereunto: (which is also to be understood of others praying in the like case:) For then without prayer the miracles could not have been wrought, which we must be far from imagining: but in regard of the people which were present, as they saw it profitable for them and this is exprslye noteed by our Savior, for it is said, that he prayed because of the people that stood by, that they might believe that his father had sent him. Peter also by his praying would have the people more fully understand then they could by the charge he commonly used, that that he did, was not by his godliness or power, but by the power of him one whom he called. It is to be observed also: that howsoever they used some short prayer before, to the end aforsayde, yet when they came to the doing of the work, they did not supplycate: but command such a thing to be done, as having power and ahthoritie thereunto. (the one from his father, the other from christ.) Lazarus come forth: Tabitha arise: and it was so. But in our case we continued still in intrating and beseeching the Lord: who in his good time was plased to do according to that we desired: whereby we witnessed unto men, that we have received no gift or power to cast out devils, as the Apostles had, and that we do no miracle, but only desier Christ sitting at the right hand of his Father, to have compassion upon the party in misserie, and according to his promise to help him: which was never held for miracle in the Church of God. The which if we had taken upon us to do, then we would not have desired the assistance of any Minister, or private per son therein, nether would we always have made intercession to christ, in the the behalf of the person afflicted: But if not at the first, yet at length, whē it came to the point of deliverance, we would have charge ed & commanded the evil spirit in the name of Jesus Christ to have gone out, which is so far from us and our practice, that we condemn the same holdinge itvnlawful to be used of any in these days, except God should raise up some extraordinarilie, which must be also in the founding or planting of a church and not in a church established, and such as hath receved the ghospel as ours hath, for. howsoever the Lord hath nowhere said that there shall be no more miracles or miracle workers and therefore is at liberty in this case. yet if we well consider of the ende of miracles, and wh • the lord added them to his word, even to get intertainmente to his ghospel among the Gentiles▪ which otherwise wise being foolish (not in it self▪ but in the corrupt judgment of men) would never have been received by them and withal remember that which we well know, that it is already believed in, by the Gentills, we may thereby well conjecture: yea in a manner assure our selves, that mi racles have an ende, espetially in a church established, wherein also we are confirmed, by the long time in which for the reason afore said they have been wantinge.

In the 6 of Mark. it is said that the Apostles anointed many that were sick with oil and healed them.

I answer: and return this upon him that objecteth it thus, if in the working of any miracles there were means used: then undoubtedly in the curing of those sick persons which by the Apostls were anoyn ted by oil and so healeed: for what was there used in miracles, which in all reason was more likely to be a means then that oil and the anoi ting of the sick therewith? and yet all learned men against the papists and their exstreame unction agree in this▪ that the same was only a sign or ceremony which the Apostles used in there miraculous healing of men: none say that it was a means to effect the said work or cure, for then in truth it shonld have been no other then a medicin and by consequent their healing natural and not miraculous: if then that oil used by the Apostles in the doing of some miracles, was no means: but only a sign, by the consent of all deuines: much less was the clay spittle or any such like thing used by Christ or the Prophets in some of their miracles a means thereof, but only a sign whereunto that people of the Jews were much accustomed.

But admit that herein I wear deceived, & that this expelling of Satan by prayer and fasting is a miracle. as well as that by word or come maunde, performed by Christ and his Apostles. yet that maketh not against me (my error herein excepted) nor the counsel I gave or what soeur I did, so longe as it is certain that the aforesaid persons wear possessed or other wise afflicted: and that in either of those cases it is: not only lawful to humble our selves by prayer and fasting: but also • a duty and worship in such case and time to be performed to God if any demand why we cannot cure other supernatural diseases by this spirtuall medicine as such whom we save are bewitched, that is af licted in there bodies through the malice of a witch by her samilier spi rit, I answer: that if we had the like scripture for the curinge of them by prayer and fasting, as we have for the healing of those Satan posses seth, then we would not doubt: but that they also by the said mean might be helped as well as the other, yet notwithstand • ng we counsel all thus afflicted: to be often and diligent in vsinge this holy exercise for how shall we prevail against Satan and remove that hand of his wherewith God doth smite us, but by earnest prayer unto God • Is there any other mean or way to heal such, as by Physic • or help to be had from any creature? no verily: except we will go to the De uill and request him to spare us now, and be good to our bodies for the present, and upon that condition be contented, that hereafter he take his fill both of body and soul: as many (in effect) do, seeing then ease to such: can no otherwise be had but by prayer, lett them in any case pray, and never faint nor give over, until they have received a comfortable answer from the Lord. and seeing none for a tempo rall judgment have more cause to be humbled then they, for as much as god hath sent an evil spirit, that vile creature of his, most malicious also and cruel towards man, to smitt & whyp them with: & that fast ing is a mean ordained of God to humble us, and further the humb ling & afflicting of man's soul. who should fast if not these? by fasting then and prayer, let these seek the removing of the heavy hand of god which lieth upon them, & otherwise will not be removed, but to there further hurt. and if this they obtain not thereby, yet there labor & service they performed to god shall not be in vain. for besides they receive comfort theirby in the discharge of that deutye they owe to God, who when he layeth affliction upon any, doth thereby call & as it were summon them unto weeping & mourning, to baldness & girding with sackcloth: they shall also obtain this thereby, that the said afflictiō shall be sanctified unto them, & made means of much good to their souls: so as though in their outward man, I mean in their bodies, the be still afflicted, it in their inner man they shall be renewed daily more & more: which of the two benefits that come by the exercise of humili atiō is the better, though we rather desier the other, deliverance from the present misery, because of the grese it carrieth with it. But suppose that herein also I were deceived, and that theris no such ordinance of christ as I affirm, & that fasting & prayer is not a medicine appoint ed of god, & in mercy left to his church, for the healing of thos which are possessed: yet seeing we are commanded to resist the devil, not only his temptations, but also his persō. (for so did christ Jesus our example. avoid Satan, saith he) & so not only tempting, but also possessing: & have also a promise that we resisting, the devil will or shall flee. seeing also (as Peter telleth us) we must resist strong in the saith. for as much as the enemy is strong, even a principality & power: & the way to streng thē & stablish our weak & wavering faith, is prayer & fasting: who seeth not that there was good & just cause to take up this said holy ex ercise, & sufficient in scripture to warrant the same? Indeed thes scrip turs are directed to them that are set upon by Satan, but it that leteth not but that others also in a fellow feelinge of their misseries, as being members of the same body with them, might & ought by way of help and assistance join with them therein. in the sightinges we have with our bodily enemies one brother will be sure to fight with and for another, especially if he see him overmatch ed, and in danger to be hurt, and shall not brethren in Christ in the spiritual sight with the enemies of there souls and salvation do as much in the like case? But be it further granted, not only that prayer and fasting is no such means as I affirm: but also that non of the af • resayd persons were possessed. yet there is notwithstanding sufficient to justify the advise I gave, and the work of our hands, because it is euidente that they wear vexed by Satan, if not with in them (as we verily beleu and constantly affirm) yet by some external operation of his▪ or at least wear otherwise afflicted, if not so, that the hand or iudgmente of God (I say) was one way or other upon them, it cane not be denied. Now when God sendeth any judgment thereby he call eth men, and therein secretly commandeth them to fast and pray as is plain by Isa 22 and the 1 chap of Ioell pra • er also and fasting is the only means to remove the hand of god from of us, if that shall seem good in the eyes of the Lord, as appeareth by the 2 of Ioell, and by the practice of the church in all ages, and the fruyt or success thereof, for the people of God in the day of their affliction, continually betoke them selves thereunto. and the same prospered and prevailed mighteli with God, as may appear by the testimonies of scripture quoted in the margente. Herupon it followeth that it was not only lawfnll for the aforesaied afflicted persons, and us also being requested and that instantly in a joint-feling of their misery to take that course we did, but also our bounden dewty (being espetially present with them) and that we could not but advise and do as we did if from the heart we desired their deliverance from the said judgment of God. so that this if there wear nothing else besides, doth sufficiently justify and wa rant, our councellinge of them to humble and cast down themselves before the Lord under his mighti hand, and to seek reconciliation and attonment with the almighty by prayer and fasting, who by this strange plague of his, did testify to there faces that he was angry with them, and our joining with them in the said exercise of humiliation.

To conclude and infer somthinge of the premises, and so to pro cede to the 3 parte of this treatis. if it be true not only that men in these last days may be possessed with Devils and dyspossessed and that prayer and fasting be means appointed by God, for the disposs essing of them but also that the 7 in Lankasheire and William Somers with the other two viz. Darling & Katherin Wright were in deed possessed and being so, dispossessed by the finger of God: in that they wer healed by the means which Christ Jesus hath sanctified to that end as is made manefest by the pr • mises▪ then judge (good Christian reader) whether they in the general do not err who hold that men can not now be possessed: and those also which grauntinge that: deny that mē can now be dispossessed. & whether they likewise be not faulty in the particular, which not only deny: but cannot with any patience en dur to hear of the possession & dispossession of the persons aforesaid & rather then that shall be admitted, will by all means possible, contend for a most vain and impossible thing: I mean that Somers and Darling and Kath, Wright were counterfeits, & I there Instructor: Therby also intimating to all men, that the 7 in Lancashire were such, & as it were desiring the world so to judge of them. but yet they let them alone, least happily they should, be overwhelmed by them, or rather by the truth it self: well howsoever all men will not receive this truth, and acknowledging the work of God, give the Lord the glory and praise which is due to him for the same, and endeavor to profit and make there right use of it, which is a thing rather to be wished, then looked for: yet some few do and will for wisdom shall be justified of her children.

OF THFVSE THAT EVERY ONE IS TO MAKE OF THESE WORKES OF GOD.

We have manifestly proved that these persons we speak of, were possessed with devils: and that they were dispossessed by prayer & fasting. Now lest all this should be to us in vain, (which God forbid:) It remaineth that we consider of the fruit, and profit which we may and ought to make to our selves thereof. For as in the ordinary works of God, if we only look and gaze upon them with out making any further use of the same, and do not withal: behold & consider the invisible things of God, as his power, wisdom Justice, mercy, our beholding of them is in vain to us: and not only so, but we theirby also take the Lord's name in vain: even so shall it go with us, if in this extraordinary work of God, we look only upon it, as some new and strange thing, without any further proceeding to profit theirby. Yea if we be bound by the law of God: to profit and receive good by every ordinary work of the Lord, much more by that which is extraordinary: for an extraordinary work calleth for an extraordinary use, and it is adouble sin to fail therein. The use we are to make of this extraordinary work either concern • th the glory of God and the stirring of us up to magnify his great name, or the benefit of man, and good he may receive thereby First herein as in a glass we may behold the justice of god in pu nnishing or correctinge sin, whereby the Lord teacheth us to take heed of sinninge against him, least either the same or a worse thing come unto us.

Secondly we see the omnipotency and power of God 1 in the powere and strength of the devil which God permitteth him to exercise a ga inst sinners 2 in subduing those principalities and powers Satan I mea ne, treading him under his feet: yea under the feet of his servants. who then that is wise, will serve the Lord in fear and trembling.

Thirdly▪ the mercy of God is to be seen in this work in delivering them, and that at the humble entreaty of others in there behalf, they being disabled by Satan to supplicate for themselves. This being well considered magnisieth greatly the mercy and compassion of the Lord. who can choose but love him because of his mercies? and why should any despair of his mercy seeing he is so ready to show mercy even at the entreaty of others. How much more when man shall sup plycatt for himself. This use Christ Jesus him self maketh in saying to the man whom he had dispossessed: go show how the Lord hath had compassion on thee.

Fourthly, we may here behold the wisdom & immutabilite of God as being the same who never changeth: In that (as he hath been allwa yes accustomed to do) he brought this rare & great work to pass by smalle and weak means, base and contemptible men, yea such as be vile and odious in the eyes of the world. That thereby the power of God might be the better seen: man in his wisdom be confounded and the name of God the better praised: In a word that he which re ioyceth in the behalf of this work, might not reiovce in man but in the Lord. To him therefore to whom of right it belongeth, be the praise and glory of this work ascribed.

Fifthly, The saitthfulness of God in the performance of his promise offereth it self here to our consideration. These words this kind goeth not out, but by prayer & fasting: secretly contain in them this promise, that if any be poss • ssed & we in the humiliti of our souls by fast ing, will entreat the Lord to cast the sperit out, he will do it for us and deliver the party from being any further vexed by Satan, This the Lord hath promised, the accomplishmente whereof we have seen with our eyes let us▪ herby learn to trust to the least and most close & secret promise God • ath made us in his word: and save in our harts, and with our tongues: God is not as man that he should lie & be unfaithful: neither as the son of man that he should repent, and not perform that he hath promised. Hath he said and shall he not do it? and hath he sp • ken, and shall he not accomplish it? Hath he promised and will he not perform it? And thus much briefly concerning the glory of God de cleared in this work now follow the several uses concerning man, and the profit he otherwise is to make hereof.

First, this great and wonderful work of the lord serveth to convince and stope the mouths of the papists, who as they are always boastinge of their miracles, and upbraiding us with the same: so espetially with this miracle of theirs, (as they term it) of casting out of devils whereupon it hath come to pass, that some of this bragging generation in Staffordshire in the time of Th. Darlinge his possession, as also in Lanca shire in the time of the possession of those 7. there, have broken forth into these and such like words of challenge: Let us see one of your ministers cast out these devils: If we might bring a priest, we are sure he could do it.

And in a book latelye written by one of their side, wherein some of there exorcists and priests pretend to have dispossessed 3. here in England, I read these words: Now (saith the author) let me see wether they protestants can avouch any such thing to be done in their congregations. And in another place thus: they protestants have small means to make trial, whether there be any possessed among them or no: less judgment to discern there case, and much less remidie (if any such be found) other then to bind, beat, & send them to Bedlem if the be poor, or to beg their livings if they have any. And in their annotationes of the Rhomes testament, upon these words of they disciples to Christ, why could not we cast him out? they give this note. Noah mareuill if they exorcistes of the Catholic Church which have power to cast out Deuiles, yet do it not always when they will, and many times with much ado: whereas they Apostles having receive ed this power before over unclean spirits, yet here could not cast them out. But as for heritickes they can never do it, nor any true miracle, to confirm their false faith.

Thus we see they do not only deny that Deuilles are so vsuallye cast out by us, as it is with them: but which is more, most peremptorilye they affirm, that we (whom they term heritickes) can never do it, spetiallye to confirm our false faith.

To pass by the dispossessiones of others: even of late veares, which might fitly be here objected against them: what say they to the 〈◊〉 ssession of Kath. Wright, of Tho, Darling, & finally of they other 〈◊〉 persons we have so largely entreated off? That they were all 〈…〉 unclean spirits, and that the same were cast out of them, I 〈…〉 die been so evedentlye sheewed and confirmed: by reason out of the scriptures, that neither papist, nor athist, can without blushing gaynsay the same. And that those whom they call heritickes, were the instruments the Lord used therein, it is also most manifest. How then say they Rhemists, that heretics can never cast out devils. But (to examine the truth of this their annotation a li • tle further) be that granted which they papists so much contend for, viz. That their Exorcists only have power to drive out devils, & that we are to weak thereunto: yet why do they challenge an equal power herein with the Apostles, as is plain by this their gloss, if it be well considered of? yet least I should be thought to • mistake or slander them, I will set down Thyreus his words concerning this point. Speaking of the power to cast out devils which was give by Christ, & to whom it was given, he saith thus: Docent sacrae literae omnibus fidelibus to. the holy scriptures teach, that the power over unclean spirits was comunicated to all bel • uers but yet chief lie to the Apostls and disciples of christ, and a little after he adeth. this power which was given to the Apostles died not with the Apostles but rema • ned in the ages following, for it doth not appertain to the Apostles only, that which is said. these signs shall follow them which believe. in my name they shall cast out diuills, this speech of Christ comprehendeth all believers, this authority given by Christ shall continue so longe as there shae be any which profess the faith of Christ. and again in the ende of the same chapiter he hath these words in our times also in tie church of Christ amouge the Cath • licks this power is, & the very same which at the first was given by christ to his disciples and cotinued in the ages following. And not much after he saith: But Christ's power over unclean spitits, although in the beginning it was communicated chiefly to the Apostles, yet notwithstanding wholly to all believers: and such only are they, if you will believe them.

Truly it was not possible for them thus palpably to err, if the god of this world had not blinded their eyes. They say, that in their church only, theris power to cast forth devils, and out of it non, which if no other way, yet by experience is known to be false. But to lett this pass, what can be more false and absurd then that which this Jesuitical Doctor addeth, that they have the same power and authority over wicked spirits that the Apostles had, that the same is committed and given to them now by Christ, which sometimes he gave to they Apostles? we have already hard out of the holy scriptures, that Christ did give and come mit unto his Apostls, such authority over all devils, as by virtue there of they no sooner spake, but they spirits went out of men: they no sooner commanded, but forthwith they departed: yea sometimes be fore and without so much as their command, as by the kerchises and handkercheifes: which were carried from Paul's body.

if now the papists or there Exorcists have the same authority over vndeane spirits with the Apostles how cometh it to pass that having among them some daily possessed: they show not forth the same power, and with a word cause the spirits immediately to go out: and that the devils are no more subdued unto them? they command the wicked spirits inde • d being in men to go forth of them as the apostles did, & therein take a little too much upon them: but they all of them either do or may know that the devil goeth out at his best leisure And hereof as they have experience daily among themselves, so the same was lately seen in some of there dispossessiōs in England: as may appear by the same book lately written by a great clarke of their fact ion and copied out by one M. Rober: Barens now prisoner in the Kings Bench, for notwithstanding there was one of there Ezor • istes busied about that worthy work, and to assist him 3 priests: and that they did not only adjure and command the spirits in the name of Jesus as the Apostles also did (and namely among many other things) to tell them how longe they had been in the party which was in one of them, just two • years, and how many there were of them which were in the same person, just two thousand: likewise what were their names, which were Hoberdi-Dance, Lusti Iolly-Ionkin, Lusti-Dicke, & • t. lusty companions I warrant you everyone, the like whereto we read not of the Apostles: but had besides their sacrifice of mass, their B. Sacra meant of the altar, with many other things applied to they possessed parties, giving them hallowed bread, drink, siguinge them with the sign of the cross, applyinge holy relics, as the b • nes of S. Brian, S. Campian, putting one the party possessed holy garments (all which are according to Thyr • us his direction) with more of this kind, which they Apostles never used: yet notwithstanding all these helps above the Apostles, and their equal authority to theres, they commanding from day today, & from time to time, • very stubbornly the diuil disobeyed them and their authority, and went out (happelie) at his own leisure caryinge himself in the mean season very saucilie towards them, beingmen of such authority telling them that they were traitors, &ct. as appeareth by their said story.

And lest any should take exception against the dispossession I speak of, we must know that by all their books written of this Argument, and namlye Mengus his fuga Doemonum it doth plainlye appear, that usually they are a day or rather days, exorcizing, adiurige charming, again and again, and performinge the worthy rites and Ceremonies (whereof we shall by and by hear) before the devil will be pleased to g • e out. Yea this no papist, who herein understandeth any thing, can or will deny. which being so, it should even hereby seem that they have no such authorytie over spirits as the Apostles had, and that the Devils are not in any such subjection unto them, as they were to the Apostles. Agayne, if they have, eaudem illam potestatem, the very same power over devils which was by Christ given to his dis ciples, as they affirm whereby they work this miracle daily. how cometh it to pass that they do not ordinarily (for extraordina • ilie as they say so it may be they do in their lying wonders, wrought by the effectual working of Satan) as well work other miracles as that▪ restore sight to the blind: speech to the dumb, heal the sick and raise up the dead? For these were joined together in the same commission, as is expreslye noted by 3 Evangelists Jesus (it is said) called his twelve disciples unto him, and gave them power against unclean spirits to cast them out, and to heal every sickness and every disease. And again a little after he saith unto them: heal the sick, clens the leapers, raise up the dead, cast out the devils. whereby it appeareth that Christ hath coupled and inseparably joined these things together. so as whosoever shall have the same power with the Apostles to cast out devils, that is with a word, shall also have power with a word to heal diseases and rais up the dead. yea who can be so deuoide of reason as to doubt thereof if withal he remember, that to cast out devils is of miracles the greatest: as appeareth by that speech of the 70 Disciples, Lord, even the De uills are subdued unto us through thy name. as if they had said Lord by virtue of that power which thou hast given us, we have not only healed the sick made the blind to see, raised up the dead, and done other great works. but that also which is above and surpasseth them all: we have cast the Devils out of men whereby we see that they are subject unto us. This considered, who seeth not, that forasmuch as ne there their exorcists, priests nor any other in the popish church, have the same power with the Apostles, by their anoyntinge to make the sick whole, to make the halt to go, the blind to see, the deaf to hear the dumb to speak to raise up they dead &c, that therefore also they have not the same power, with them to cast out Devils.

And where the Jesuit▪ affirmeth that, all believers have the same power over wicked spirits with the Apostles, if it be so: why do not everyone of there believers exercis that power whē occasiō: is offered, but only there exor cistes again, were this so, all the faithful should have power also to work othere miracls, as appeareth by the premises. Now I think Thyreus will not say, that every beleuer hath power to work miracles, considering that of S Paul are all doers of miracle? have all the gifts of heal inge? The which if he grant, then must he lykwise confess, that all believers have not the same power to cast out devils with the Apostles. But saith he, sacrae litera docent omnibus fidelibus t • . the holy scrip turs teach this, for it is written: Signa eos qui crediderint, haec sequen tur ct. these signs shall follow them which believe, in my name they shall cast outdeuils. If this scripture comprehend all believers. and the power here given shall continve, as long as there shall be any to profess the faith of christ as the Jesuit affirmeth: then shall every beleuer have likewise the gift of tongues, and be able without study to understand & speak any language, and power also to work miracles: for it is not only said of these believers, that in Christ's name they shall cast out Devils: but besides, that they shall speak with new tongus, and shall take away serpents and if they shall drink any deadly thing, it shall not hurt them▪ they shall lay there hands on the sick, and they shall recover: but this latter is false as the Jesuit himself must needs confess, and is euidentalso by the a foresaid place of scripture ( do all speak with tongus?) and therefore the first also. we are not then to take those words, them that believe so ge nerally: and to understand thereby all them which have faith in Christ as this Doctor doth, but more strightly of those only which were endued with the miraculous faith: which gift & number of believers cō tinued in the church but for a time, until the gospel and doctrine of Christ crucified, which was to the Gentiles both a new and foolish doctrine, had got among them entertainment.

But to return to the Rhemists former gloss. It is there to be obser ued also, that they account there casting forth of devils for a miracle. and why so I pray you, seeing by their own confession their Ex • rcists cast them out by the mean of fasting & prayer, besides sundry toys & fooleries of their own coining they add thereunto. Are you that stand so much upon your miracles, building as it were your faith and religion thereon, ignorant herein: that it is no miracle, be the work never so wonderful, which is done by an ordinary means ap pointed of God thereto? If hitherto you have been ignorant hereof, disdain not to learn it now at the length, out of that hath been said before in this behalf

If it should be granted, that to dispossess devils by the means of prayer and fasting is a miracle: and that you only have power as to work other miracles, so to cast forth devils: yet why affirm you so confidently, that heretics can never do any miracle (you mean I am sure such as yours are) to confirm there false faith? is it not plain by the 13 of Deut. that false Prophets may and shall work miracles, and that to the ende to bring men from the true worship of God to Idolatry, and therefore to confirm there false faith and religion? If there arise among you (saith Moses) a Prophet or a dreamer of dreams, and give thee a sign or wonder 2 and the sign and the wonder which he hath told thee come to pass, saying, let us go after other God's, which thou hast not know on & let us serve them: 3 thou shalt not hearken unto the words of the Prophet but that prophet or that dremer of dreams shall be slain, because he hath spoken (and given his signs and wonders) to turn you away from the Lord your God, to thrust thee out of the way, wherein the Lord thy God commannded thee to walk. And Christ doth foretell us, that before his coming to judgment, their shall arise false Christ's, & false prophets and shall show signs and wonders, or as Matthew saith great signs & wonders. And that they should work these miracles to cofirme there false & antichrstian saith appeareth by the words following. to deceive (saith Christ) if it were possible the very elect. As it he had said: great miracles shall false Christ's and false prophets work before the last day that so they may confirm their false and antichristian doctrine and make semblance that they are true & of God, thereby to persuade men to be leave the same, & so deceive them, even the very elect if it could be. Yea in the 2 epistle to the Thessaloniās it is set down for a mark to know & discern Antichrist by that his coming is with all power, and signs and lying wonders: and that this he should do to confirm his false faith appeareth by the words following. where it is said that he should do these miracles in all deceiuablenes of unrighteousness: and again God shall send them strong delusions that they should believe lies that is, lying & false doctrine. the very same with this we read in the 13 of the reuel, where the beast which came out of the earth meaning antichrist is said to do great wonders so that he made fire to come down from heaven on the earth in the sight of men & deceived them that dwell on the earth by the signs which were permitted him to do. How then say • he Romanists and with what truth that heretics to confirm their false faith can never do any miracle? that false prophets & false Christ's are heriticks, that I know you will not deny: that Moses in the law, and Christ in the gospel speaketh of such true miracles as you do, & such it is clear, you by these words mean, it is most sure.

And here by the way what cause hath the church of Rome thus to vaunt of the miracles wrought in her aledging the same as a migh tie confirmation of the truth of her doctrine and some singular priui ledge bestowed upon her? surelv no more then the roge hath cause to brag of the hole in his ear, or the thief of his burnt hand. For as these be certain and infallible signs of a rogue and thief: so miracles wrought by Satan and such are the papists miracles) are a most certame and infallible mark of the adversary to Christ, whom we call Antichrist. As he then is rather out of his wits, thē in his right mind, that being for his theft burnt in the hand, will boast thereof: so had not Satan bewytched that whore of Rome, and deprived her of her iudgmente and understanding, she would never boast of her miracles: considering they make much against her: even to wytnese that their Pope is that Antichrist which should come, and their religion false and Antichristian. And where you intimate here, and else where affirm, that howsoever heretics may happily be able, to work mira cles to some other ende as to confirm some article of the faith, or truth of God wherein they agree with you: yet not to confirm their false faith thereby, that you see will not avail you: considering that the former testimonies of scripture, directlye in express words (as we have heard) affirm and teach the contrary.

Howsoever then heritickes cannot prove their false and erroneous doctrines by the scriptures, yet they may work miracles to confirm the same. whereby it is evident, that whilst they papists stand and contend for the priuiledg of dispossessing of unclean spirits, the which they arrogate to themselves as pecularly belonging unto them, and deny to all others: they show themselves in the mean season to be possessed with a foul spirit of error.

And how soever Thyerus hath likewise this aforsaide addition saying, nunquam ab hominum corporibus • t. heriticks shall never be able to expel devils out of the bodies of men, whensoever and as often as ever they shall assay it, to confirm their doctrine which they profess: yet by the, argument he presently addeth, he seemeth to prove the general without any such restraint. For first saith he, Signa cos, qui crediderint ct. These signs shall follow them which believe: In my name they shall cast out diuiles. But heriticks are not in the number of believers therefore they are not able to drive away devils, by any power of Christ communicated unto them. a second argument is, we never read them to have expelled devils. And a third is, It is reported in histories that they have often been deluded when they have gone about to caste out devils. whereby it is clear that they deny to us, all expulsion of devils to what end soever and mean that if at any time in our church spirits be cast out of some, it is by the power of Satan: as appeareth in the end of the said chapter.

These things well considered, who seeth not that they mighttilye friend the papists, and strengthen them in this gross error and brage of theirs, which contend for the counterfeitinge of Somers, Dar ling, K. Wright, & confidently deny the 7. in Lancashire, to have been either dispossessed, or yet possessed with devils? do not such do them as great apleasure theirin as posible men can? and give them occasion to sport themselves about our dispossession of devils, as Thyreus doth full swetly concerning Luther's dipossessing? may not they with some face of honesty and truth, publish in their writings, that our former possessed persons did meerlie counterfeit apossession, and were not possessed, much less dispossessed? seeing the same is openly maintained among Vs, even in our Courts, and that by great Prelates, one of the persons possessed (I mean Th. Darling ) impr •• oned, and such as god used in the dispossessing of them, suspended, imprisoned along time, theere also used more strightlye then other pri • oners: then felons, murderers, trators in a word so handled and dealt with as no table deceivers and malefactors. whereas on the other side, had we acknowledged this work of God wrought diverse times, and upon sundry persons among us, and labored withal to have manifested the truth thereof, insteade of obscuring it, as in deutye we ought. then would undoubtedly the papists have herein been ashamed and confounded in themselves, for the great vauntes and arrogant brags they have here about in many o • their books, given out & scatte • ed.

But seeing the Romanists glory so much in the dispossessing of devils, let us a little examine the same, and see whether it be altogether with them, as they bear the world in hand it is. where they must first know that it is not denied or doubted off by us, but granted, that by their exorcists & exorcising the possessed, among them have ease and deliverance from the evil spirits formerly vexing and possessing them: but the doubt and question is, whether the cast and drive out Satan. For my own parte I will not deny, but that a true deliverance of the possessed may in the papacy. For whē I consider that possession with Deuiles is a temporal Judgment, And that the humiliation of Ahab an Idolater, a man also that had sold himself to work wickedness, prevailed so far with the Lord, to spare him and his son concerning the temporal Judgment, which the Lord had be fore threatened and pronounced by his prophet to bring upon him and his posteristie: I cannot see why the like humiliation performed by a papists an Idolater, may not obtain the like, I mean a corporal blessing of the Lord, or the removing of a temporal Judgment. Yet notwithstanding, when on the other side I turn my eve to the means they use, I cannot but think, that when their possessed are helped, they spirits are not cast out, but of themselves go forth, as seruinge greatly for their own advantage, and upholding of there kingdom of darkness amongst them. But what are the means they use in the dispossessinge of evil spirits? even these as appeareth by Thyreus. First, the Inu • cation of the name of Jesus: whereby he doth not meaine Invocation or pra • er, but the often mentioninge of the name Christ, specially Jesus. which bare name is greuious to the diuil, and hath great power in it saith he. 2. the use of holy r • licks. 3. using the sign of the cross. 4. the use of consecrate things, as holy water, hallowed salt, bread, drink ct. 5. exorcisms. Now how can one imagine that these or any of them should be of force to expel Satan, seeing they are not only such as wear not appointed of God theirvnto, but also in his word condemned, as offensive to his majesty, and unlawful at all to be used, and are besides in themselves most vain, and such as in the vsinge whereof the devil cannot but take pleasure, As touching the 4. First meaines here specified, I doubt not but that all men of found Judgment will with one consent and voice say with me, that they cannot possible be effectual to drive out Satan, howsoever they may (peradventure) serve to entice him out. The question then is of the Fyste, their exorcisms, which is also the chief, & that which they most trust unto, and rely upon.

To pass by the unlawfulness of their adiuringe the spirits, in that they have no such giufte nor authority over unclean spirits given them, as the Apostles had, (from whom they fetch it,) as hath been shown, and also the unlawfulness of the continual speech or communication which with the devils they have when they exorcize: contrary to the practice of the * holy Apostle, yea of Christ Jesus himself, who when the devil speak, bad him * hold his peace, and come out of him. To pass by these I say, and not to allege them against their exorcizinge: I affirm that there exorcisms are so palpable impious, vain, foolish, and ridiculous, that it cannot be imagined that theirby, the devils are, or cannot be compelled to go out of men. And that every on may be the better assured hereof, I will set down the titles of sundry of their adiurations in there Exorcismes, every of which containeth the sum or effect of the whole adjuration following and therefore must needs be suitable to these, yea nothing but the same set down at large and in more words.

Hic Exorcista ponat manum sacram super caput vexati, ect.

Hic aspergatur aqua benedicta super obsessum. etc.

Here let the exorcist lay his holy hand of the head of the posssseed, and when he hath tied the stole to the neck of the possessed with 3. knottes say, etc.

Here let holy water be sprinkled upon the possessed.

Here let him say certain gospelles, with his hands upon the head of the possessed.

Here let the exorcist command the devils, that with their knees bowed, & head, they worship the holy trinity, thrice, smiting the footstool or ground with their head, without hurting the possessed. which being done, let him begin to adjure them. And wheresoerver in the exorcisms he shall find the sign of the cross he must always sign the possessd in the forehead.

Here let him ask their proper names, ct. if he will nor answer, or refuse to obey, let the exorcist with very sharp words, command • ments, and adiurations iterated, require obedience: threatening to thrust him down into hell, presently upon his going forth of the body.

Here must the exorcist anger the devils as much as he can with reproaches, injuries, all which with grief the endure.

Here let the Exor. compel the devils to go out, but if they will not obey, let him write their names, and their fellows in alike scroule of paper, & burn them in fire that is blessed, For these things are very grievous unto them: because the are to their shame, and to put them in mind of hell fire.

Here if the spirit will not obey, take fire & brimstone being both blessed & hallowed, and cause the possessed will he, nil he, to beheld in the smoke over the said fire & brimstonc until he tell you the truth in all things which are nedfull for the deliverance of the possessed.

Here let the Exor. go about to know their names, and the properties of the devils which are in the body possessed.

Here why or for what cause they do not depart.

Here demand for what cause the did enter in.

Here if they will not goeout, put rue into the nostrils of the possessed.

Here let the Exor. endeavor to get out the truth from the devil possessing, as well by an oath, as by severe threats.

Here let the Exor. learn of them, with what words they are most tormented, that so he may the better know to apply fit remedies against them.

Here let the Exor ask the proper names of the devils. if so be that he can not know them, let him give them scornful names, which are most grievous to the devils.

Here mock them with reuilinges, Injuries, and the remembrance of thire salvation.

Here demand how the devils may thence be expelled by the power of God. and if they will not tell the truth, make a * smoke of stinking things.

Here let him put salt into water in the form of a cross, saying.

He that thinketh that by the aforesaid rites and ceremonies Satan can be expelled: as by burning thir names in hallowed fire, by holding the possessed in the smok over fire and brimston b • ing blessed & the rest of those we have heard, and such others. He I say that thus thinketh and is so ignorant and sottishe or brutish in his understanding, lett him be so still, neither will any thing avail with him. and to the rest who see the unspeakable follye and vanity of them, it is needless to say any thing more. I will therefore leave the Papists, and proceed to some other use.

For a seconde use, we have here to inform our judgment in the discerning of the possessed If we desier to know whether such a on whom we suspecte to be possessed, be so or not: we have before in the report and handlinge of this work, to satsfie us therein. For give me a man of whose possession you doubt, and if it be so with him that he is greuosly vexed, and often times and that on the sudden, by fits, or at certain times, and yet not hurt thereby, though he offer much violence unto himself: and do that which in reason and nature should greatly hurt him, but is as well presently after as before the fit: speaking in his said fytts (if he use any speech at all) he knoweth not what, nor can after wards cal to mind, and vtteringe sometimes such speeches as savor not of the spirit of man, but excellently suit and agre with the nature of a wicked spirit: who gnasheth also sometimes with his teeth, walloweth, fometh, is oft cast into fire, and water: and showeth in some of his fits extraordinary and supernatural strength, and knowledge: then in such case you have not so much man, as the scriptur & God himself who cannot deceive you, resoluinge your doubt, and pronouncinge him possessed with an unclean spirit. But if it go not thus for the most parte (though not altogether) with your suspected party, then judge you otherwise, and free him of the suspicion thereof.

Besids if the parttie be troubled with strange sightes and visions, if in his fits he have in his belly very strange and supernatural swellings▪ yfsom times his arms and legs be as stiff, inflexible & heavy as iron. his body as heavy as so much lead: his mouth drawn awrye to his eareth is tongue thrust strangely out: or retorted backward speaking so, or at least without that instrument of speech or lips, with his mouth wide open. if his eyes stare fearfully his face set behind his bones thrust out and into their proper joints: if he be deprived of his senses, now seeing now blind. now hearing now dease: if he be ordinary in his fits without feeling: also sometimes speechless some times likewise eating and drinkinge insatiably, at other times taking no food at all for certain da • es together, and if other such strange accidents besides and against nature fall out, whereof we have heard at large. Then forasmuch as in experience these things have been seen in those which were possessed, you may thereby be further confirmed in his possession.

Thirdly out of the premises, we are to learn what to do in case we seon possessed what counsel & advise to give when any such thing shall fall out, that for the curinge of this unnatural or rather supernatural disease: for it cometh not from nature, but somthinge else, even asuper natural power within on, I mean the devil, no herbs, potions, or other natural medicins must be used or applied, which God hath appointed for diseases of another kind, but the supernatural medcine of prayer. and if that prevail not for the curinge of the party thus diseased, we must take another of the fam kind, but more sovereign, which is fasting & prayer: and thereby we doubt not but that the patient shall be healed, if God hath appointed that the party so diseased shall recover: as certainly as one sick of a natural disease by the applyinge of the best medicine: Because it is the means or medicyne which the Lord himself the best physician hath ordained thereunto.

Fourthly, The bates Satan ordinarily useth to catch men with, are here to be observed by the way: which either are some fare promise, or fearful there at. To Eve he said, * eat, and your eyes shall be opend, & ye shall be as gods, knowing good and evil. and hereby was Eve snared, as appear eth by verse 6. And to Christ he said,” All these will I gine thee, if thou wilt fall down, and worship me. One the other side to Cain he sugested, that his punishment was greater, then he could bear. And to Judas, that he had sinned so greuiouslye in betrayinge innocent blood, that it could not be pardoned, whereupon he went and * hanged himself.

Thus he dealt with these possessed persons, making them fair promises of silver, gold, &c. so that he might enter, and threatening to to destroy them if they would not consent: and after this manner he dealeth with us all in the temptations wherewith he continually assalt eth us: sometimes yea usually setting before our eyes the pleasure of that sin he intiseth us unto: if that will not serve his turn, (as for the most partit doth) then goeth he another way to work, by calling to our remembrance our sins past, aggravating them every way he possiblye can: as by the innumerable multitude of them, the greatness of them, in that thei have been committed against God so great and worthy a person. after knowledge. yea after some repentanc and vows made to God to the contrary, and by other such like circumstances. of these baits let us in the fear of God, and love of our own souls take heed: for as these children if they had givē their consent upon the persuasion of the spirits, undoubtedly they had entered into them, and possessed them corporally: so sureli if Satan thus assaltinge us, we yield and give assente unto him, he then entereth into us and possesseth us spiritually for mark what is said of Judas: the Devil put in the heart of Judas to betray Christ there is Satan's suggestion, and that this motion might the rather preuaille, together withal (no doubt) he set before him (being covetous) the reward would be given him for the same: also, how acceptable a thing yet would be to the scribes and Pharisees, who were the chief among the Jews and there governors. and what great favor and grace he should thereby obtain at thire hands: and the pleasure of both these. Judas considered of these things, and in the ende (being alured by these baits) resolved to betrave Christ Jesus. and there it is said Satan entered into him. And th • s as it is a more common, so it is a worse kind of possession, then this, of the children's, and not so easily and quickly cured: Let us therefore so much the more beware of it, and of giuinge consent to Satan's tempting, whereby only it is compassed. for let Satan tempt never so much and often, yet if we yield not to his temptations, but as Christ did, by the word resist them, he cannot enter. For being resisted as saith James * he will flee. This also is shadowed out unto us, and to be seen in this work of God. for the spirits bejnge resisted and not consented unto, they after a while gave place and vanished away.

And here not unfitly we may remember the lying and deceit of the devil. he bare the above named possessed persons in hand, a little after there dispossession, that if they would consent unto him in that he desired, he would give them what they could desire. silver, gold, &c. in abundanc: and made as it were a tender thereof, unto them. On the other side, if they denied him his request, he would then surely destroy them. Now who seeth not that Satan herein did but lie & deceive? for though in appearance, yet in truth there was neither silver nor gold silks nor velvet, and hath a bone of any of them since that time been broken? or so much as an hear of, one of there heads perished? no verily. Thus he Lyed unto and cozened our Grandmother Eve making her believe, that * she should not die at all and that if she did eat of the forbidden fruit, she should be equal with god and of as great knowledge and understanding as he. In like manner he lied to our blessed Savior, and would thereby have deceived him, if it had lain in his power, but he had naught in him, When he had shown I • sus all the kingdoms of the world in the twinkeling of an eye, he said unto him: all this power will I give the, and the glory of thes for that is delivered unto me, and to whom soever I will, I give it. If thou there fore wilt worship me they shall be all thine. wherein the Devil lied: for though he be * priuce and ” God of this world, because the greatest part of this world, yea all the world, a little flock excepted, are ruled by him, and as his subjects do homage unto him, being the children of disobedience: yet hath he not of his own so much as a pile of grass for Christ is * heir of the world. In like sort he dealeth conty • ually with us, always lying and cogging unto us tellinge us” this pleasure will come by this sin and this pleasure by that sin, thereby enticing us to commit that sin, wherein he doth nothing but lie and deceive for oftentimes when a man hath committed the sin, he is frustrated and disapoynted of the pleasure he set before him, and where by he was drawn unto that sin: as Absalom went without the pleasures 〈◊〉 a kingdom, which Satan had tickled him with, and promised upon 〈…〉 against his father. & all the theifes which upon their 〈…〉 apprehended & han ed, but if he be not, yet the fruit 〈…〉 will be death. In that pleasure the heart either is or hath cause to be sorrowful, because * the end of that mirth is heaviness. So that still he dealeth craftily with us and like a cozener and” deceauour as he is, S Paul saith of himself. that * sin deceued him: & thereby slew him the same may be as fitly and truly said of the Devil, that by his subtilti he deceiveth and enticeth us to the commitinge of sine and thereby slayeth us. Seinge then it is so, let us beware of Satan his intisments, and labor to spy out his deceit in the sin he persuadeth us unto, let us neither be enticed with his vain alurements, nor terrified with his threats: so shall we together with the sin, escape the deuouringe and destruction, he therein meerlye intendeth and aimeth at.

Fifthly, here is shadowed out unto us the great diligence Satan useth to recover such as be once delivered out of his power. ffor presently a • ter his eiection out of those in Lancyshire and their delyuerie out of his hands, he was so eger and busy about them, that fought a time we (that then lay in the house where they were) could neither eat without interruption, nor scant take our rest, and no diligence day nor night, (save that he stayed some tims for his best opportunity) nor yet means was wantinge, until he had recoured Somers. The reason why he did so for a little season only, and hath not continued his solycitinge them in that manner until this day, and so forward: is not through any slougthfulnes in him, or for want of any will or desire in him as though he regarded not greatly the inhabitinge and vexinge of man in his body spetially them out of whom he hath been cast, for the contrary is evident by “holy scripture but because the time of his returning in that manner & sensible molestinge of them out of whom he hath been cast, is limmited and set down unto him, which he may not pass, If Satan so diligent (all the time arotted unto him) in compassinge an entrance into the body: and will he use no diligence and take no pains, for the winedinge of himself into the souls of men? yes verily, yea by howe much more he desireth the tormentinge of the body and soul of man in hell forever, then the vexinge of him in his body in this present life for a little season, which is more then I can express: by so much more desireth he the possessinge of man's soul and continuance therein, which leadeth thereunto, above the corporal possession. how frequent then and diligent, is he in temptinge or mouinge of us to evil all the time granted unto him of God to that end which is duringe our life? Can his diligence and watchfulness be expressed, or the manifold assaltes and times where in he so salteth us be reckoned up? no verly. And this the word of God leth us a little more plainly, when it saith, * the Devil our adu • a roaringe Lyon walketh about, seeking whom he may devour • he walketh about us, yea as the Lyon after his pray. The Lord said sometime unto Satan” whenc comest thou? from compassinge the earth (said he) to & fro, and from walking in it. V • hersoeuer then we are whilst we remain upon earth, Satan compasseth us, and besetteth us on eve ry side, that he may wound us when and where he seeth us naked and unarmed and as thus he doth with all men, so spetially with those he hath lost, and have been taken out of his possession, whether corpo rall or spiritual: on them he rageth, & fometh, against them he is stark mad, to recover them he will bring out all his pack of subtleties. Si mon Simon said our Savior Satan hath desired you: to winowe you as wheat. And we be once disciples, espetially if we be of the Apostles sucessors, though not Apostles, then Satan put • h up his request unto God's that he may have the siftinge of us. Thus we see what the de uill our adversary doth for his parte what care what watchfulness what diligence, what pains he taketh to bring us to destruction, & will not we endeavor the like to preserve our selves from the same? Is Satan continually aslalting us (which is shadowed out unto us in this work of God) and will not we continoally resist, seeing * resisted he will fly? when Peter telleth us of the diligence and nature of this our aduarsarie, he thereupon inferreth this, * be sober the fore and watch. By how much more malicious, strong cruel, subtle, and watchful to take us at advantage the enemy is: by so much the more had we need to be circumspect and watchful, that the enemy get no advantage. All men had need day and nikht to watch and pray, lest they enter into temptation, *ever resistinge strong in the faith, and never consenting, no not in heart, for then * we give place to the devil but espetially and above others, they who have been delivered out of the power and possession of Satan: and translated into the kingdom of God, and Christ Jesus.

Sixthly, Hereby we may perceive whereunto they devils are naturally ginen: or carried by the instinct of their nature now corrupted, even to blasphemy against God, to swareyng, lyiuge, uncleanness, deceit, and generally to all manner of iniquity: which accordeth excellently with that is said of them in holy scripture, and the titles given them their: where they are termed blasphemous spirits, *lying spirits, *unclean spirits, *subtle spirits, (in that the devil is called the old serpent) and *wicked spirits. 1 And this, because they are thereunto given, & whole 〈◊〉 carried of themselves by there nature. 2. because of the effect and eration they work in men, sturringe up and temptinge them to and all other sins continually, and bringing them daily forth • hildren of disobedience. And hereby we may easily know • e belong, and whose children we are, whether we be the sons of God, or the children of the devil. For doth not nature it self teach us, that theiris a certain similitude & liknes between the the father and the child? and this is not only true of the natural father & child, but much more true of the spiritual father & his child, as appeareth by the holy scripture. And therefore it is that this speech is so often used by the Lord himself: * be ye holy for I am holy. And that S. John saith, * If ye know that he is righteous, know ye that he which doth righteously, is borne of him. And again * God is light. If then we walk in the light, as he is in the light, we have fellowship with the father, & with his son Jesus Christ, and again, * every on that loveth, is borne of God, & knoweth God. for God is love. And Christ saith, * love your enemies, do good to them that hate you, that ye may be the children of your father that is in heaven: for he maketh his sun to wise on the evil, and the good, and sendeth rain on the just and unjust. And presently after, ye shall be perfect as your father which is in heven is perfect. And on there side, concerning the other spiritual father. It was to this purpose to some of his children, said sometimes by our savior Christ: ye do the works of your father: ye are (therefore) of your father the diuil, and the lust of your father ye will do, because also of this John saith: * he that commiteth sin is of the Devil: and why? for the Devil sinneth from the beginning. Both these our Saiour teacheth in two words: I speak that which I have seen with my father, and ye do that which ye have seen with your father intimatinge this for the reason thereof, that so it is & otherwise cannot be: Becaus the spiritual child followeth and cannot but follow the disposition of the spiritual father so as look how the father is affected and given, whether it be God or the Devil, even so is the child and must needs be: because being a child he is partaker of his fathers nature, whether it be divine or diuilish? and otherewise he is no child: and therefore being of the selfsame nature, they must needs be affected alike: so as what and whom the one loveth, hateth &c. the other will do so likewise. Here upon it necessarily and inevitably followeth, that as they are the sons of God, who as God (infinitely) so they (according to there measure) are holy, righteous: in the light: in love, yea loving there enemies, and doing good to them which hate them ct. striuinge also daily to be more holy, righteous ct, that so they might be perfect, as is there heavenly father: As such I say which have this image: similitud and stamp of God set upon them and shininge in all there speeches: actions and thoughts▪ are the ch ••• dren of God: yea all such: and none but such: because of his chil • onl • he bestoweth this spirit: that is these gifts of the spirit: a • to that of the Apostle * as many as are led by the spirit of 〈…〉 the sons of God. so as they deceive them selves: which 〈◊〉 spirit of god and Christ to lead them into the holy and righteous ways of God: are yet notwithstanding persuaded that God is there father: & they his children: even so they who in there speeches: actions and thougths represent the diuil and have his stompe orimage upon them, being together with him given to blasphemy, swearing: lying. uncleanness: deceit in a word to the committing of sine are the children of the devil: & have him for their father: & they do greatly deceive themseues which doing the same works with the devil. and being ruied by his spirit: do nevertheless hope that god is their father.

Let every on of us then compare our selves with another, and seriously examine our selves and consider whom we are most like, whom in our works we most resemble, God, or the devil: for certain lie to him we belong to whom we are likest, and he is our father.

But here you must not so take me, as though I meant that whosouer maketh a lie, useth an oath, commiteth any uncleanness, at any time deceiveth his neighbor in bargainning, is the child of the devil. God forbid. For Noah, Lot, David, and Peter sinned grievously against God and yet were his children▪ and there are amongst us no doubt which have there s •• ppes, and falls, and yet are God's children. It is not then the commitinge of a sin, although it be a heinous sin, which argueth the child of the Devil: But the * scruing of sin and obeying it in the lusts thereof. when Satan stirreth up in man a lust after lying, swearing, adultery, deceit, and other transgressions of the law: and he forthwith willingly and very readily falleth to put the same in practice and thus not only once or twice, but usually doth the works of the devil such a one saith christ, is of hi • father the devil. And yet howsoever the fallinge into some heinous transgression, proveth not one to be the child of the devil, yet such slipe or fall giveth the child of God just cause not only of weeping, but with Peter * to weep bitterly. In that he after so great grace received. (even the spirit of God, I mean the spirit of adoption, and sanctification, *which God bestoweth upon his children only) shall so highly offend him, who hath been so good and gracious unto him: recompensing him with evil, for his unspeakable good, and thereby also greatly dishoneringe God, and causinge his holy name to be blasphemed and evil spoken off.

Neither must any so understand me as though I meant, that all those which are now the children, and under the power of the devil, should certainly go unto the devil, and have the lake which burneth with fire and brimstone for their portion, and by consequent all such as are before described: For he who is the devils child, and captive unto Satan today, may be tomorrow the son of God, and delivered out of that spiritual bondage: yea very sure it is, that in his inward and spiritual estate and condition this happy change shall be, if he change and alter his conditions, and * be a new creature, so as old things being passed away, all things become new with him: having a new mind, and a new heart, (which is when he hath new thoughts & new affection.) which will carry with them the body, & all the members thereof: and make them new likewise: so as he shall have new eyes: new ears: a new tongue: new hands &c: everyone of these and the rest of the members, according to his several office or duty performing new: that is other and better things then in former times he did: man changing or being thus changed: he is therewith translated from Satan unto God & from being his child to be adopted into the number of the sons of god: having * this privilege and dignity bestowed upon him in Christ: whom by faith he hath received: or as S. Paul saith he is turned from darkness into light & from the power of Satan (under which we are all by nature and until this turning be) unto god: and elsewhere to the same effect delivered * out of the snare of the devil of whom we are taken prisoners to do his will: into the glorious liberty of the sons of god. So as henceforward he is no more a bondeslaue unto Satan: & a stranger and forriner unto god▪ & alliant from the common wealth of Israel: but one of the household of god: & a citizen with the saints: even of the great & holy City new Jerusalem: into the which entereth none but these new and holy creatures for whom only god the builder & maker thereof hath prepared it.

If any object: All the children of god shall certainly be saved accordig to that scripture: If we be children we are also heirs enen the heirs of god and heirs annexed with Christ: therefore whosoever be the devils children (and so they before described to be such) shall certainlye be damed I answer: that if man being the child of the devil, could not possibly become the child of god, as he who is once the son or daughter of god, can never after be the child of the devil: then the reason followed: and whosoever is the child of the devil should be condemned: but that being most false the other followeth not thereof at all. This then I affirm: that whosoever are the devils children (which are all they who are given to blasphemy: swearing: lying: cursing: filthy comunication: to speak evil of them which are: in authority: to raylinge: slandering: to hatred especially of the brethren: to adultery: fornication: uncleanness: deceit defrauding one another in bargayning: and other works of the devil: and continue therein: living and dyinge such) shall indeed go to the devil their father: and with him inherit hell fire prepared for the devil & his angels.

Furthermore in observing the nature of the devil we are to consider how he standeth affected towards men. how in his nature he is who lie carried to hate man▪ (for when he hath lost him▪ he is not at quye • until he he have recovered him if it be possible) to torment him and to destroy him. Now who that is wise will not be afraid to fall into the hands of such as one or rather of god whose executioner the devil is.

If the devil deal thus with man being sent forth of god to chastise him for his amendment: How will he entreat him when be shall fall vpō him to execute the vengeance to come? that is the punishment which in justice is due unto man, and answerable to all the dishonor he hath donne upon earth to the lord of glory. If in the former case he cause such crying, gnashing of teeth, and tormenting as we have heard: what crying, what gnashing of teeth, what tormenting shall there be in the latter?

Thus we see what an agrement there is betwixt the word & work of god, as coming both from the same author▪ and tendinge to the same end, even to make men afraid to fall into the hands of the liu • go God. They both teach the same thing, the one more obscurely, the other more plainly. Why now will not we rather take forth this and such like lessons out of this work, and so make our use & profit thereof: then impugn and deny the work, as many of us do? when the lord knowing man's dullness and backwardness to learn, shall in regard thereof be content to instruct him not only by his word, but also by his work (which sometime prevaileth a little with man when his word will not) and that man is so far from being taught and instructed thereby, that he rejecteth such kind of instruction: will the lord or can he possibly take that in good part?

Seventhly it serveth excellently to confound our athiests, whose say not only with the fool in their heart, that there is no god. but go somewhat further, affirming with their blasphemous mouths out of that unspeakable folly and brvtishnes of theirs, as Kinge Pharaoh their praedecessor did: who is the lord. that I should obey him? These lusty gallāts who will have no heaven, nor hell, no god, nor devil what say they to this work of that god whom they deny? That there is a devil. howe can they deny it seeing the work and effects of the devil in and upon the body of Somers: (to let the 7. in Lancashire and other go) the running lumps, his supernatural strength knowledge, wayght in his body and members thereof, his speaking without the instruments of speech, throwing into the fire without being burnt, his lying as dead could as ye, his face and hands black: no breath coming frō him, and thus sometime by the space of an hour with many more of this kind, will infore them to confess the work of the devil and by consequent that there is a devil, considering that these things cannot posibly come either from nature, or be donne by art, and that some cause of these effects there must needs be, when they have donne what they can, except they will leave this matter undecided: (whereunto the devil and the corruption of their nature will be ready to persuade them) they must in the ende say will they, nill they, and others also with them: that the said strange accidents and ympossible to be donne by man, came and were donne by the dyuel: there being no other cause to be found, and that Somers therein was a mere patient.

For to deny the matter of fact, that these things were done or rather suffered by Somers, is plain englishe to say, that the 17 persons which have deposed the same are periuered. and not only they, but about 13 more deposed after, in the whole about 30 whereof 7 be preachers: the which if some shamles body should not spare to affirm yet that will not help. seeing there are hundreds more ready to auouche the same upon there oaths, and to be so for sworn as are the former. remember also that I delivered to the commissioners a bill of about 60 Persons, who were ready to be deposed A • udicient number (I think) for the prouinge of any cause. concerning either, God or man. if enough have not witnessed this matter upon their oaths there are yet good store remaininge: if they were but called thereunto: and in the mean season some credit would be given, to the bare affirmation of Christians. or else it goeth amiss with all our historiographers, and there books. yt is then a most shameful & odious thing for man to call the matter of fact into question, espetially consyderige the same hath ben done in our own land & in the midst of us: so as we need not go beyond the seas for full inquiry into it, & the circumstances thereof, as time, place, persons possessed others dealing in there dispossession. and private Christians witnessinge the same, the commissioners also at. Nottīgham: with whom or some of them. who list when he please may confer: which are able to contstrain a man to receive this for a truth-if reason can prevail with him. neither do I doubt but that other nations and kingdoms about us. will not only give credit to the mater of fact, when they shall hear thereof: and that the same hath ben witnessed upon the oaths of so many: but also receive the possession and dispossession we so much gaynfaye. Blushe then O England and be thou ashamed of this thy incredulity, which is such as the like thereof hath not ben redd or heard of before. for others have yet acknowledged the work which have ben done in them. but thou hast not gone so far, but denied the same.

In these straits whither will the Athists turn him? must he not needs be confounded in himself? or can it be otherwise but that the diuil is entered into him and he spiritually possessed with the devil, if now he perceive not that there is a devil? As herby we may sentibly and palpablie perceive that there is a Devil so as we may in a manner grope him: even so we may look upon and behold the Lord himself in this work, deliueringe the party or parties from there most grievous vexation, & torments by Satan, upon request first made unto him by his servants, according to his own appointment in this behalf.

When that cruel decree of Haman was gone forth for the destroyinge of the Jews. Mordecar giuinge Queen Hester to understand thereof. and withal vsinge divers reasons to persuade her to do what lay in her according to her place for the preseruatiō of her people, the church of God: Amongest and after others, useth one in these words. who knoweth whether thou art come to the kingdom for such a time? As if he had said, who knoweth whether the Lord hath therefore lyfted the up so high, even into the throne and seat of the kingdom that so thou might be a fit means. for the deliverance of the church from the affliction & danger it is in at this time? And did not he guess well as appeareth by the stories? yes verily. for thereby it is euiden that God had therefore, and for no other cause exalted her from base and low degree. into the royal seat of A Queen. even so say I concerning this our present case. who knoweth whether God hath therefore sent a evil spirits into sundry English persons to vex them in there bodies, that thereby he might confound the. Atheysts in England? And either make them more inexcusable, or else bring them to a better mind? whereof in deed there is small hope. For they which cannot be led (as it were by the hand) from the creatures to the creator. which will not hear neither the works of creation & administration. nor yet Moses the Prophets & Apostles tellinge them that there is a god surely neither will they be persuaded there of, though a Devil be sent from hell to preach the same unto them. This I say may well be that which god principally respected herein. For some spetial thing no doubt there is mouynge the Lord more at this time, then in former times, to send devils into men, yea into diverse▪ Is it not likely to? be cause at this time him self is denied, called into question whether he is, and hath any being: which in the time of our forefathers hath not been or at the least not by so many, and with so high a hand as even now and at this day, May we not well therefore say: who knoweth whether God hath sent this strange judgment for this time? that is. the sin of this time? there by himself reproving this sin (as such as he cannot endure) when man holdeth his peace.

Eyghtly it commendeth the holy exercise of fasting & prayer, & se • rueth to provoke us to a diligent practice thereof: Is prayer and fasting of force to cast out devils: though they be principalityes and powers. and shall not the same if it be undertaken in the faith and obedience of god be auayleable, if not to remove yet to sanctify and bless what soever judgment of god is upon us in generalty, or any of us in parti • culer? If we look into the book of god, besides that west all find a necessity of fasting and praying to lie upon us, when any judgment of god is either present or imynent and ready to overtake us: in that we are then in such a case commanded to fast and pray and humble our souls: for our further encouragement to the performance of this dvty and part of gods worship, we shall there read that not only the people of god from time to time have in all their afflictions taken this course and used this as a means for their good and deliverance also from theirs affliction if so it should seem good in the eyes of the lord: but also that the same hath vsualy prevailed so fair with god, as that thereby they have obtained deliverance from there present affliction. The Philistines having entered the Israelytes coasts: and inhabitinge the same: the children of Israel for remooual of that judgment and recovery of their cities through the counsel of Samuel gathered themselves to Mizpah, and then fasted and prayed for a day. The effect and fruit thereof was, that the lord fought for them, from heaven: for it is said, that the lord thundered with a great thunder that day, upon the Philistines, and scattered them: so as they were slain before Israel: and that the philistins were brought so under, that they came no more again into the coasts of Israel. In the 20. Chap. of the 2. book of Chron. we read of a great multitude of the children of Moab. Amon, and mount Seir, coming against the Israelites with purpose (no doubt) to have spoiled and destroyed them thereupon Jehoshaphat the king proclaimed a fast throughout all Judah: which was so blessed unto them and praeuayled so mightily with god that even in the same fast when they were all assembled together, the lord sent his spirit upon one Iehazael to comfort and assure them of their safety & deliueranc from their enemies, Thus saith the lord unto you (said he) fear you not neither be afraid, for this great multitude: for the battle is not yours but gods. ye shall not need to fight in this battle: stand still move not, neither be afraid tomorrow go out against them and the lord be with you. And so it fell out after, for god sent such a spirit of discord among them, that they slew one another, so as none escaped. Yea further it is said that the fear of god was upon all the kingdoms of the earth, when they had heard that the lord had fought against the enemies of Israel, So the kingdom of Jehoshaphat was quiet, and his god gave him rest on every s • de, Look in the 8. of Ezra and there you shall find, that those which returned from the captivity in Babylon with Ezra, being in great danger lease they, their wiuss & children should be destroyed of the enemy which lay in wait for them in their way to Jerusalem: did there upon betake themselves to this exercise, as the only way and means for their safety, as appeareth by the speech of Ezra: At the river (saith he) I proclaimed a fast that we might humble our selves before our god, and seek of him a right way for us and our children, and for all our substance: for I was ashamed to require of the king an army and korsmen to help us against the enemy in the way▪ and so indeed it proved: and a safer means then an army and horsemen: for it is said, that this fast being proclaimed, they fasted and besought their god for this: and he was intreted of them. And in the 31. ver. it followeth, and the hand of our god was upon us and delivered us from the hand of the enemy, and of such as laid wait by the way. When proud and envious Hamman had obtained of Ahasuerus that wicked decree, to kill destroy and root out all the Jews upon such a day: it is said that not only Esther the Queen with her maids did fast: but that in every province & place whither the kings charge and commission came, there was among the Jews fasting wepinge, and mourning: and many lay in sack clothe & in ashes which humily a • ion of theirs prevailed so far with the lord as that thereby they did not only escape the execution of that bloody decree. but also upon the day appointed thereto, took vengeance themselves upon their enemies, and had Hamman hanged with his 10. sons. And that they used fasting and prayer was the means of the reuersing of that cruel decree and preuentinge of that fearful iudgmente of god which was ready to break out against them it appeareth by the speech of Es • her Chap. 4. 16. The Niuiuites also we all know escaped the destruction that was thteatned within 40. days to have come upon them, by the true fast they kept unto the lord.

And as thus the people of god in all ages have in the day of their adversity assembled themselves in prayer and fasting, and god hath greatly blessed the fasts which they have in public and in common kept together in their solemn and open assemblies. So and in like manner the servants of of god have in secret, and apart from others fasted and pra • ed, & god hath likewise greatly blessed the same unto them: whither they humbled themselves before his majesty for and because of some common calamity, either present upon the church or imminent and hanging over it: or private affliction or want of some good thing public or private: which also is a kind of misery. Thus N • hemyah vnderstan • ng that the Jews which were in Ierusal • m & in Judah were in great affliction and reproach and that the wall of Jerusalem was broken down, and the gates thereof burnt with fire: fasted and prayed because thereof▪ which was so blessed unto him & that people that by his means shortly after the walls and gates of Jerusalem were built up and the Jews delivered from that great affliction & reproach they were in. I will not stand here to speak of Danyels afflictinge his soul in prayer and fasting for himself and his people, and to show how that his humiliation was blessed of god unto him far above that he desired and expected: but refer you to the 9. of his prophecy, where that is set down at large: Neither will I use many words about Cornelius. who praying and fasting had (as Danyel in the like case had before) an angel sent unto him to assure him that his prayer was heard and come up into remembrance before god: and to direct him to such a one ( Peter by name) who when he was come, should not only resolve him of that doubt he was in concerning the Messias, whether he were come or no) as it should seem, and for which cause it is probable he then fasted: but also speak such words, as whereby both he & his house should be saved. Only this I will give an instance or example, (the better to provoke us hereto) where prayer with fasting hath praeuayled with god, when prayer without fasting would not priuaile: and it is in the 20. of Judges where we read that when the children of Israel had sustained an overthrow by the Beniamytes 22. thousand of them being slain, they assembled themselves together because thereof in prayer: and after that they set their battle in array against the Benjamites the second day, but had another discomfiture and overthrow even of 18. thousand all valyant men, whereupon they assembled then in fasting and prayer: the fruit and success whereof was this, that goīg out against Beniamyn the lord smote him before Israel: even as he had said and promised them upon the day of their fast, that on the morrow he would deliver them into their hands. That they fasted not on the first day of their assemblyng in the house of god, as they did on the second day, may appear by comparing the 23 verse of the chapter with verse 26. for all that is said in the 23. is that they went up and wept before the lord unto the eueninge, but in the 26. verse ws read thus: then all the children of Israel went up and all the people came also unto the house of god, and wept and sat there before the lord, & fasted that day unto the evening. Where we see it is expressly said of the latter day, that the fasted and not so of the former. Again by the conferringe of these it is plain, that the second days assembly was far more general and solemn and with longer contynuance then the other: and such were their assemblies at fasts always: for first it is said of the latter day that all the children of Israel went up: and again that all the people came up to the house of god. 2. that they sat then before the lord. whereby is noted, there long continuance in that meetinge: neither of which is said of the former day.

Neither is there cause why we should marvel at this I mean that the fasting and prayer of a faithful man or men, is so auayleable with god, that it will as it were have no nay: but even then prevail when prayer without it cannot: considering it is written, that the prayer of the righteous availeth much, if it be fervent, and that fasting is a means to bncrease and continue fervency of spirit. 2. Consideringe the singular promise god hath made hereunto, which he doth insinuate by the titles or names he giveth to the day of fast, calling it a day of reconciliation, a day of atonement, the acceptable day of the Lord. whereby the Lord doth secretly signify and promise to so many of us as shall exercise our selves herein, that howsoever before for our transgressions he hath been angry and offended with us, which also he hath testified to our faces either by laying some judgment upon us, or threatening so to do, or by with holdinge some good thing from us, yet if herein we will exercise our selves aright, and keep a true fast unto the lord afflictinge our souls as well as our bodies, rentinge not our garments, but our hearts, with compunction and sorrow for our sins weeping and mourning and making great lamentation over all the in iquities whereby we have dishonored god, and caused his holy name to be evil spoken of, & justly provoked him against us, and to avenge himself upon us as he hath begun: cryinge also unto the Lord in the name of Christ Jesus, for pardon and reconciliation: and withal turn unto the Lord with all our hearts, forsaking our evil ways, and the wickedness that is in our hands: then and whensoever this we shall perform, notwithstanding his anger be kindled and broken out against us, yet will he be reconciled, and at one with us, accept of us, and receane us into favor, and give us that we have entreated him for, if not above the same. 3. It is to be remembered, that this holy exercise seemeth greatly to humble us, and to make us think and account vylie and basely of our selves. as dust and ashes, and most unworthy of the lease of gods mercies: as partyle appeareth by that which here followeth of Ahab. and may also be gathered by that it is so oft said to the Jews being assembled together upon the 10. day of the 7. monueth, ye shall humble your souls, meaning thereby, that upon that day they should fast and pray: and again every person that humbleth not himself that same day, shall even be cut of from his people, which speech with the former being spoken not only to every person in particular, but also to those among them, who were to see this part of gods worship duly kept, it is thereby plain that the Lord meant by those words, that everyone who joined not with the people of god in fasting, should be cut of from the people: for how they stood inwardly affected, for either humble or proud spirit, men neither cold nor yet were to judge. Now why are these words of humhlinge our souls used by the spirit of god insteade of fasting, but because the hūbling of our selves is both professed, indeuored, and furthered by fasting? And this is confirmed by that saying of Ezra, At the river by A hana I proclaimed a fast, that we might humble our selves before our god. And hereupon it is that a fast is called (and that rightly) the exercise of humiliation: not only because we indeuor and profess therein the humbling & submitting of our selves to god. and under his hand but also for that it helpeth forward our humilyation. Seeinge now that fasting helpeth to humble us, and that this subjecting & base account of our selves is a thing much pleasing unto god. and greatly mouinge him to be gracious & favorable unto man: for saith the scripture god resisteth the proud, and giveth grace unto the humble, again: humble your selu; under the mighty hand of god that he may exalt you in due tīe: cast down yourselves before the lord, and he will lift you up, & again, submyt yourselves to god, draw near to god and he will draw near to you. As if it had been said, In humility and great submission go ye unto god and ask that ye want and so god will come (as it were) unto you, in giving you that you desire & lack: it is no marvel though the fasts of gods people prevailed mightily with god, and obtain that or above that they desire: yea this humbling of our selves under the hand of god, is so pleasing unto his divine majesty, and of that force with him: that the very shaddow thereof even a shrincking under the same hand or casting down and humbling of the body with out the truth thereof in the soul, hath prevailed so far with the lord that it hath procured a temporal benefit both to ones self & his posterity. Thus Ahab having this iudgmente denounced against him by Elyah that the lord would bring evil upon him, and take away his posterity, and cut of from Ahab him that pissed against the wall, so as the dogs should eat him of Ahab's stock, that died in the city: and him that died in the fields, should the fowls of the air eat: though he was a most wicked man, one that sold himself to work wickedness, and therefore could not humble himself aright before god: neither yett join to the outward and bodily exercise of fasting the inward and spiritual of prayer, so as might be accepted of god and avail with him for the sacrifice of the wicked is an abomination unto the lord, and the prayer of the righteous availeth with him: yet notwithstanding humbling him self by fasting, he obtained thereby thus much, that that evil came not upon him nor yet of his son Ahaziah, for thus we read when Ahab heard the former words, he rent his clothes and put sackcloth up on him, and fasted, and lay in sackcloth, and went softly: whereupon the word of the lord came to Elyah saying, Seest thow how Ahab is humbled before me? because he submitteth himself before me, I will not bring that evil in his days but in his sons days will I bring evil upon his house: where we see this given by the lord himself for the reason why he would be good to Ahab. If then the bodily exercise of fasting, which profiteth but little, alone without prayer (for there is no mentiō of any prayer that Ahab made, and if he did it was but the sacrifice of fools which the wise god abhorreth) avail with god: how much more more will the same prevail with him when it it is nor only joined with true but fervent prayer? And if the casting down and humbling of the body or if of the soul, yet not for sin but some temporal punishment of sin: the rentinge of the clothes, the lying down in sackcloth and ashes, which is the fast the lord hath not chosen, be of force to pacisye the wrath of god at the lease for a time and in parte and to procure some good to man: what will it do when thereunto is adjoined the casting down and humbling of the soul, the afflicting & renting of it, with sorrow for sin? Shall it not then be much more effectual to pacify gods wrath though kindled or broken out against us, and move him to be good and gracious unto us? Moreover if the performance of this outward and bodily service to god by sinners, his enemies, be auayleable with the Lord for their good much more shall the same prevail when not only it, but also the inward and spiritual worship is performed by the righteous, the friends and children of god: finally if these things apart, if the outward and bodily service alone: if fervent prayer alone if the true humbling & casting down of man under the hand of god alone, be of power to prevail with god: how much more shall these three when they do meet together, as they do in a true fast, be of force to prevail with god to that end & purpose for which they are used?

Thus we see that the fasting and prayer of the faithful is mighty with god: and that as it is said of Jacob wrestling with god: that he would not let him go until he had blessed him: so it may fitly and as truly, be said hereof: that it wrestling as it were with the Lord will never let him alone until such time as he hath blessed the party or parties for whom it is used. Which well and dulye considered, what man is there fearinge god, and vnfeynedlye desirous of the welfare of himself and the church of god, which will not apply himself to the practice thereof, when and as oft as god shall give just occasion. Is there any evil of sin or punishment, either upon or towards us, our husbands, wives, children, parents, or the church of god, either do we or it stand in need of some good which we hunger & thirst after? then let us humble our souls in fasting and prayer: for we see that the same having been used in the like case by the people of god, hath prospered & prevailed mightily with the Lord. yea if we be desirous from the heart to be freed from the said evil, or to obtain the good is lacking: how can we but take up and use this holy exercise in such a case considering it is the best and surest means that god himself hath ordained to such ende and durpose. No marvel then though the hand of god lie and remain upon us, or many of us & many blessings be wanting unto us: when we are wantinge and come short in the performance of this duty: for who knoweth not that as the papists are too common and super stitious herein on the one side so we on the other are too short and profane: It sauoreth of preciseness, and of the spirit, to be given much to fasting and prayer. Is not this the fasting that god hath chosen to loose the bands of wickedness, to take of the heavy burden, and to let the oppressed go free? Is there any better abstinence then this? And is not this the true fast? (say some) to fast from sin? why then require you anymore? Again this fasting or precise abstaining from all meat and drink, and other comfort of this life for a day (so much urged by some) was commanded to the Jews and they indeed by virtue of that commandment were bound thereto: but it reacheth not itself to us in that being ceremonial, with other ceremonies it was abrogated by Christ. Thus far we are (even we that profess ro worship god aright, & according to his word) from the practice of this parte of gods worship, that we dispute and plead against it. yea some stay not there but proceed further: to contemn, scorn, and reproache nor only men's persons, but the holy exercise it self. But what spirit possesseth these men, trow we? Surely not that spirit that moved the people & holy men of god before spoken of, to the practile thereof: nor that spirit that moved the holy Apostles, & others after, to the practice of the same, even in the time of the gospel & after that abrogation by Christ they speak of: nor the holy spirit of god, or the lord himself by his spirit, who of his mercy, and not for the merit or desert of the work hath so greatly blessed and rewarded them that have exercised them selves therein, and performed that service unto him. Finally, not the spirit of Christ, who 1 in foretellinge that his people should fast 2 in directinge them touching the manner thereof (in the outward carriage of themselves towards men) 3 in promisinge a reward to them that shall be obedient therein: doth therein and thereby not only require fasting of his. people as a duty or service to be done to god, but also (as being a singular parte of gods, worship. and making much to his glory and our good) laboreth to persuade us to the practice thereof. far therefore is that spirit from the condemninge and reasoning against it, yea from the neclect of the same. yt remaineth then that the unclean spirit, possess and rule them, at least herein: who as when he possesed the bodies of them 7 in Lancashire did some time by t • e howlings & outcries he sent forth, what lay in him, to hinder them and us from vsinge of prayer and fasting, because he well knew howe it availeth much with God for the expellinge of him both out of the bodies and souls of men and maketh greatly for the subduinge and overthrow of his kingdom, and the kingdom or power of sin so he possessinge the souls of these men, doth by there wits tongues, and otherwise, to the uttermost of his power, keep and hinder, not only them whom he thus ruleth in all disobedience (herein at the least) but many others also by there means from the practice hereof.

Well, as it is a fearful thing for a man to use his wit, or tongue, or both to the disgrace of this holy exercise, for it is a sign that Satan possesseth his soul, which is much worse then the corporal possession so it is an evil thing to be negligent and careless in the performance of this duty, as the most, yea almost all men are. For where is he, even of those that profese the fear of God, that doth in any measure so often perform this duty and service to god as he should? that when the lord smiteth him either in his soul or body, or those that be near and dear unto him, as his wife, child, parents, or the church of god at hand or a far off or threateneth the same: or whē god withdreweth and keepeth back from him or any of the aforesaid some corporal benefit, or spiritual blessing: doth forthwith betake him to fasting and prayer as to a duty or service god therein calleth him unto and he is to perform and the best means to obtain that at the hands of god which he desireth. There be some amongst us (blessed be god therefore and the lord increase the number) that make concience of other partes of gods worship public and private: that be swift and ready to hear the word, to receive the sacraments as often as they be administered, to pray in church and chamber no doubt? and yet those even those I fear, (for the most parte) are slow and backwarde in the performance of this parte of gods worship. the which cometh to pass either through our ignorance here in, for that we know not that God as well requireth this service of us, when he giveth occasion thereof, as the other above specified and such like: or through our inconsideration and forgetfulness of this duty, if we know it: or rather hence that we are given too much to spare and pamper our bodies, and cannot abide to tame them, and bring them into subjection by fasting

If through ignorance we have not donne this service unto god hitherto either not at all or more seldom then we should as I trust, so I desire the Christian Reader that that which hath been said in this behalf may help a little to remove that le • t, and further help, you may have, if you will take the pains to peruse the learned treatises which even in our mother tongue are written of this argument. If in a self love to our flesh and fear of weakening our bodies to much we have heretofore been kept and hindered from this soe necessary and profitable a deuty, let us set before us 1. the example of the holy Apostle herein, and strive to walk in his steppes who knowing the pampering of the body to be an enemy to the health and salvation of the soul as in effect he affirmeth: saith of himself that he did beat down his body and bring it into subjection: the which was not so much donne by an abstayninge from the more dainty meats, or a sober and moderate use of all kinds of meats, either of which yea both which may be performed by one, without any great taking down of the body: but rather by his often fasting, the which whosoever shall use in that manner the scripture requireth and as Paul did shall by his own experience find that it is effectual to beat down the body, and bring it into subjection. 2. the examples of the false Apostles and their followers in times past and the papists in these days, not for our ymitation, in all things herein: but to provoake us to the same in a better kind. For is it not a shame for us that others in their false and ydolatrous worship shall voluntarilye and of their own accord, not spare their bodies: and that we in the true worship of God will not do the like, though the lord himself require it of us? yes verily. Let us therefore hereafter in obedience to the lords ordynance or commandment herein, exercise our selves in prayer and fasting, public and private, when and as oft as god by giuinge just occasion shall call us thereunto: and bewaylinge our former sin and negligence therein, labor to recompense the same (as much as in us lieth) with a future diligence. And to this ende and purpose I beseech, and that in the name of our Lord Jesus Christ, the ministers of Christ and disposers of his misteryes: that they would be instant herein, and amongst other of their doctrines entreat upon this of fasting, showing both the necessity thereof, as being commanded of god, and a parte of his worship, and the profit that cometh to those which shall exercise themselves therein, whereof we have heard: likewise the threatening denounced against the contemners of it, that such the Lord will have cut of from his people: that such he will destroy from among his people: & that this iniquity shall not be purged: that by this strong & threefoulde coarde, the people of god though backward and unwilling, may be drawn thereunto: for I think it meet to stire you up my brethren by puttinge you in remembrance hereof, though ye have knowledge far above myself, and be stablished in this truth. And this I do so much the rather for that (as I take it) the sound of this doctrine is not heard so much in many of our churches, as some other of no greater truth, necessity, and use then it is: whence partly it cometh to pass, that many Christians do so seldom perform this holy and special service of God, and that among them some are scarcely well acquainted with the same.

Nynthly this rare and great work of god maketh greatly for the conformatiou of the authority and truth of the holy scriptures: the scriptures rell us that there are wicked spirits called dyuels: and this we which were eye witnesses have as it were with our bodily eyes seen for though we saw them not indeed, neither possibly could, because they are invisible creatures, yet we beheld them in their operations and effects.

In the holy scriptures we read that these spirits are given to blasphemy to lying, to deceit, indeed not only because by their nature they are carried headlong thereunto (as to all manner of iniquity, where upon they are called wicked or • uyll spirits ) but also for that they move and stir up men to the committinge of these sins now that the devil is such. and that the scriptures herein saith true we see by the former story: wherein we have heard of the horrible blasphemies, and unspeakable deceit of Satan & might also have heard of infinite lies. the lying spirits sent forth.

In the holy scriptures these spirits are often termed unclean spirits part lie, to noate their natural inclination and disposition to all uncleanness: and partly in regard of the effect and operation they have and bring forth in the children of disobedience. How the scripture hath herein been verified, to pass by some of those in Lancashire who the day of their deliverance in the presence of many uttered moste filthy speeches: the shameful and unnatural uncleanness of W Somers or rather of the spirit in him, doth bear witness. who in the presence of many acted in most unclean and vile manner the sin of whore dome: and after his repossession when he had committed such uncleanness, first with a dog, then and specially with a bitch, as is not fit once to be named, he then got the bitch into the bed with him, and there would have committed you may imagine what abomination: & this also he did before diverse.

The Scripture affirmeth that these spirits sometimes enter into men, that being in them, they miserably vex them in their bodies, and that often and on the suddayne, that the same notwithstanding the possessed are not hurt at all, although by the violence they sometimes offer unto them, one would think they should spoil or greatly harm them: that they cause them to wallow, some, cry, • nash with the teeth, throw them into the fire and water, and seek to destroy them or take away their lives, that they make them dumb, deaf, blind, sometimes deprive them of the right use of their wits, Finally that they show forth in the parties whom they possess, extraordinary and supernatural strength, and supernatural knowledge: now the most of these have been found true in the parties above named but all & every of them in W. Somers

The scriptures say that when a strong man armed keepeth his palace the things that he possesseth are in peace: but when a stronger then he cometh upon him, then that peace being at an ende there beginneth war, as I may say, for that seemeth to be insinuated. The truth of this hath appeared in their extreme vexation, and continuance therein the whole day of their dispossession: at which time Christ Jesus the stronger came upon the strong armed man, overcame him, took away his armor, and divided his spoils. Secondly in Somers continuinge quiet from Satan's vexation although he be in him, the reason whereof is because the strong man armed keepeth the house, and hath quiet possession, all things being according to his desire: for the young man denieth that he was possessed, yea affirmeth that he counterfeited and the world also saith the same: and thus lies & falsehood are embraced for truth, almost of all men, and the truth indeed rejected, and the lovers thereof hated, scorned, despised, slandered, and some of them worse entreated: It going thus it is not against, but according to the scriptures, yea herein the scripture is fulfilled in that Somers is quiet and free from all molestation by Satan, notwithstanding he is in him, because the strong man armed saith the scripture keepinge the house without resistance, there is peace: but let Christ Jesus the stronger come upon him in the means he hath sanctified for the recovery of this house to himself the right owner, and the expellinge of the usurper, then undoubtedly there will be an end of this unjust peace, and therein likewise we shall see the scripture fulfilled.

In the holy scriptures it is written that if we resist the devil, he will fly understand this not only of Satan's temptations, but also of his person. and then affirm I that this scripture hath been fulfilled. In like manner the scriptures tell us, that the way to resist Satan so as we may put him to flight and overcome, is to use prayer and the word of god, which is the sword of the spirit. Understand this as the former, & herein this scripture also hath been verified.

The holy scriptures show how that great things even incredible hath been brought to pass by prayer and fasting: more particularly, that even devils thereby have been and are to be caste ovt of men: herein the scripture likewise hath been fulfilled.

In the scriptures it is recorded, that when the devil goeth out of the man whom he possesseth, he renteth him sore. c • yeth aloud the possessed after lying as dead: now many of us even hundreds have seen with our eyes, and heard with our ears this scripture fulfilled

In the holy scriptures we read that when the vucleane spirit is gone out of a man he will retorne seeking to reenter. Besides the reports of all and every of the parties possessed, the sudden & unspeakable frights and terrors which many of us have often beheld in the spirits assaites to reenter, do greatly confirm this retorne upon our Demoniackes all which was donne that the scripture herein might be fulfilled. The scripture saith that if the devils find the house empty swept and garnished that is the partye out of whom he is come, prepared to receive him, which is when he is empty or void of the graces of the spirit, and garnished or replenished with iniquities: (for the furniture must be suitable to the ghost, the unclean spirit must be interteyned in all uncleanness) that then he reentreth and recovereth his pray, as otherwise although he would fain yet he cannot. Now who seeth not the case to be so with W. Somers for were he not empty. swepte, and garnished he would never deny the work of god which hath benshewed on him? and give forth to the great dishonor of god, hurt of many and danger of his own soul, that he had counterfeited: not to speak anything of his open and notorious lying and doublinge with that false tongue of his, nor of his charging me with the instructing of him, neither of his fearful perjury sometimes betaking himself body and soul to the devil if he counterfeited: at other times protesting as depely that he did counterfeit: In the repossession then of Somers it is evident that this scripture is fulfilled: as on the other side this scripture considered and his present estate & condition, I mean that he is empty? howe can it otherwise be but that he is reposessed? further the scripture saith, that the unclean spirit retorning and reentering he doth it with 7. other worse then himself. Now this hath been found true in Kath: Wrights repossession: & I doubt not but that the truth thereof will one day appear also in Somers whē he shall come again to be dispossessed: if so be at any time it will be granted, that the means for the discovery of Satan, and after for the casting of him out may be used.

Finally in the holy scripture it is said, that if the unclean spirit retorning find the party out of whom he came, empty. swept, and garnished: that he will not only enter in and take up his lodging there: as it were for a night as a stranger doth in another man's house, and away in the morning, as he doth (as I may say) in his first possession: but will now as having further interest there then he had before, make 〈2 pages missing〉 scriptures speak truly in and concerning the matter of possession dispossession, and repossession. and not according to the truth in other things? wi • any be so absurd, as to think and confess that the holy scriptures speak most truly as touching the tormenting here on eard • e of the bodies of those men the devils enter into and will they not as well believe the same writings tellinge them, that after death and in another world the devils shall torment the works of iniquity in hell fire, which never shall pe quenched, and of which torments there will never be an ende. And seeing the substance of this book (I mean the holy byble) is spent in reportinge things incredible to flesh and blood, such as the reason of man re • ecteth, & scorneth, among which these concerning devils, their nature, power, entrance into men &c. are some: and that this is it which letteth man from embracing it as a word of truth: and that sundry of these incredible & impossible things to reason, we evidently see with our eyes, and our selves of our own knowledge know to be most true, why should we not be fully persuaded or the divine and certain truth of the other incredible thiugs there reported? and that all those also in their time we shall as certainly see fulfilled, as we have already in part senee these? Thus me thinketh the fulfillinge of many sayings in the scriptures in this work of god, should be a mo • ue and inducement to many, to give that credit unto them which percase be • ore they did not: yea surely if man will but give ea • e to • is reason wherewith god hath endued him, and discuss or debate hereof after this said manner it will persuade him hereunto.

I do not say that this is effectual or of Power, and sent of god to that ende, to work saving faith in man: ffor I know faith cometh by hereinge and how shall they believe in him of whom they have not heard? But this I mean, that he which before thought basely and ga ue no regard or credit to the holy word of god, by this rare work of his and serious • meditation thereof, may well be brought to think more reverently of the word, and to be persuaded of the truth thereof, where before he doubted, and so brought to the historical faith as we call it, where being happily he will not rest, but there by be drawn to give ear unto the word preached, and so be brought to that faith, the end whereof will be the salvation of his soul: whereof if this work of god be an occasion to any, oh howe will such bless God for the same, and joy in this that the sound there of came to his ear.

Thus we plainly see howe this work of god sarueth to confirm the authority and truth of the holy scriptures I mean howe it some what helpeth to persuade us incredulous men to believe, or more steadfastly to believe that the are divine and certainly true: in that we see many things spoken of in them, and very incredible to flesh and blood, as well as others there mentioned, fulfilled before our eyes and to be most true.

Seinge then no hurt, but mnch good as we have heard cometh by this work, why should any be offended with us, for bearinge witness to this work? and why do any stand up and set them selves against this work indeuoringe to annihilat the same? Certainly in fo doing, they are not only injurious to man, hindering him of the good. fruit he might reap thereby: but also adversaries to god. and his glory, prophaninge and not hallowinge or sanctifiinge this his name Christ Jesus to such as he cured was wont to say: be it unto thee as thou believest: thy faith hath made thee whole: go in peace: thysinns are forgiven thee: sin no more, least a worse thing come unto thee: and to many, see thou tell no man of this I have donne unto thee: yea sometimes he straightly charged others that they should tell no man what was down. But to him out of whom he had cast out the devil he said goeshewe what great things the Lord hath donne unto thee: and howe he hath compassion on thee. It is also to be observed, that we read not the same or like speech to this, used to any besides of all those that Jesus healed: whereby it may seem that the Lord Jesus would not have this work in any case smothered and kept close no not for a time, but rather set as a candle in a candlestick upon the table that it may give such light unto men as we have already seen: and no marvel considering the words following of our Savior: go slew (saith he) what great things the Lord hath donne unto thee. Are there great things to be looked upon in this work we speak of: even by the testimony of Christ himself? who then and where is he if Somers, the 7. in Lancashire and the rest were possessed, and dispossessed, that dare stand up to darken and obscure the said work, whereby the people of god be kept from behouldinge the great things of the lord and so hindered from the great good they might reap thereof, and god from his glory? If it be evident that upon these persons this work of god hath been wrought: who seeth not how contrary minded such are unto Christ?

Of the 70 desciple whom Jesus sent forth by there preaching & miracles to prepare and make away for him self, and his ministry, it is said: that when they had accomplished this work, they returned again with joy saying, Lord even the devils are subdued to us through thy name. In this subjection of the spirits unto them, above all the great works and miracles they wrought they rejoiced: wherein how so ever they exceeded, whereupon Christ reproveth them saying In this rejoice not that the spirits are subdued unto you, but rather rejoice be cause your names are written in heaven. yet mark that he doth it so as that he denieth not but that they might rejoice there in, but rather indeed alloweth and commendeth the same, so that we keep a measure: and make it not our chief joy, the which should be that our names are written in heaven. whereof the other giveth no assurance, for as much as it may fall into a reprobate.

And truly how can they which hear of the aforesaid work of God but rejoice, when they see the Lord Jesus subduinge Satan unto men. when we see by prayer and fasting deuylls cast out of men: whe: we see God performing his promise: the scripture before our eyes fulfilled, and our Christian brethren also delivered from the torments of Satan. If we turn our eye either to God, or man: can we choose but rejoice and bless God for such a work? greatly then are they to blame, and far from that affection they should have, who are disquieted and offended here with: and most faulty of all shall they be, who when the work shall be made manefest to there conciences, (as I trust by this treatise it is,) shall yet notwithstanding lift up there heel against it.

Through the want both of a corrector and of the author, their be very many faults in the printing (among which these following be some) 〈◊〉 with I desire the reader with patience to bear.

pag. 6, chair open, for chai • e & open. p. 7. departed in for departed 8 〈…〉 for st • e caned. p. 10, fleamthicke for flee • n c & lhiere, p 13. 〈…〉 for her: p 1, 2 pence read 3 Pence, p, 33, the diverse for diverse: ib, wherewith 〈…〉 p 22: derelinquisti for derellquistr, ibi fortaken for forgotten. p. • 5, 〈…〉 p, 49, learn for leave, p 51. continancy for continuance he had in: p 57 〈…〉 for with all possible p 60: who endued for who was indu •• . p 91. the 〈◊〉 & prayer for the fasting and prayer they used.