The Sinful Shameful Lying and Ridiculous Discourse of Samuel Harshnet, Treatise · Book 1 · Chapter 8
OF CHAP. 8.
Of the meanes alleaged by M. Darrell and others, whereby men are diſpoſſeſſed.
The ordinary meanes ordiyned to continue in the church for the caſting out of diuells M. Darrell maketh to be very ancient.Pag. 42. For he ſaith: that it hath bene in the church ſince the fall of Adam.
Seing this meanes hath not only continued in the Church ſince Chriſts time, but was before, as may be collected out of the * Scriptures, and that we reade not of the firſt ordeyning of any ſuch meanes: why may we not well thinke,math. 12. 27, actes, 19. 13. that as god in mercy left and ordeyned meanes in nature, for the curing of the naturall diſeaſes and infirmityes of mens bodyes, euen from the time mans body was ſubiect, vntounto them: ſo he did appoynt this ſupernaturall meanes, for the healing of this ſupernaturall diſeaſe, from the time it alſo was ſubiect thervnto, which is the fall of Adam, But ſaith the Diſ. Heerein Darrell hath no great certainty, for he confeſſeth that there is no mention in the olde teſtament, of the inſtitution of that meanes. And ſo of likelihood men were poſſeſſed from time to time during the ſpace almoſt of 4000. yeares, God himſelf hauing ordeyned no wayes to cure them. Out of my own mouth and confeſſion, he pretendeth to conuince me. But marke how vnſkil fully he doth it.pag, 42. Darrell himſelf confeſſeth, that there is no mention in the olde teſtament of this meanes, which he ſaith hath bene in the church ſynce the fale of Adam: by his ſaying then it is likely, that men being poſſeſſed about 4000. yeares, god ordeyned no way to cure them. He ſhould hauehave inferred of my ſaid confeſſion, men therefore being poſſeſſed about 4000. yeares god in writinge left no ſpecyall or peculiar meanes all that time for the curinge of them, but inſtead therof he concludeth as we heare. But let vsus take the argument as he himſelfe hath framed it: In the olde teſtament there is no mention of this meanes or medicyne to cure the poſſeſſed. Therefore from Adam to Chriſt thers was no ſuch means or medicine ordeyned of god to heale them. I anſwer, that the argument followeth not, as may appeare by that which followeth. In the olde teſtament there is no mention of ſpeciall means or medicines to cure feuers, or other diſeaſes, therefore. God hath ordeyned no meanes or medicines to heale men ſo diſeaſed. And heere I might proceede to a thouſand … The reaſon why this conſequ…ce is not good is, becauſe many yea almoſt inſinyte thinges are decreed in the ſecret and aeternall counſell of god, and knowne ſo to be of man, which are not ſet downe in his reuealed will: ſo that although there be no ordinance as touching the healing of the poſſeſſed by prayer, or faſting and prayer mentioned in the ould teſtament, yet notwithſtandynge the ſame might well be a meanes ordeyned of god for the cutinge of ſuch. Sec…n…ly, we may aſſure our ſelues that god reuealed many of his ordinances to them which liued vnderunder the lawe, which were not ſet downe in the ſcripture of the olde teſtament: becauſe how ſoeuer now to vsus vnderunder the goſpell, and in the laſt dayes * god ſpeaketh only by his ſonne, h…b 1. 1.bidding vsus * h…are him in his word * and miniſtery, ſo as at this day for our information in the Lordes will and pleaſur with man,ma…h, 17 …, …uke 10, 16. we are to goe to the holy ſcriptures only, and the miniſters of Chriſt deliueringe, that which from them they hauehave receiued: yet at ſundry times and in diuers manners god ſpake in the olde, times to our fathers, beſides by the ſcripture of the old teſtament, as by his prophets, by dreames and,h…b. 1. 1. viſions, and by vrim: well therefore might prayer and faſting be, not only the ordinance of god for the caſtinge of Sathan out of the bodyes of men, but alſo reuealed and made known to be ſuch to the Church of god then, albeit the ſame were not mentioned in the old teſtament.… Sam. 28. 6. From this argument the Diſ. procedeth to a ſecond, wherein alſo there is as little art: taken from the teſtimony of Thyreus, and that he doth in theſe wordes.
But in ſaying that the ſame meanes doe continue nowe in the church, that were in vſe before the comming of Chriſt:pag. 43. that his maiſters the popiſh ex…r…iſts, will condemne as an error in him. For one of them ſaith, that the wayes of caſting out diuells in the olde Teſtament,Thereus pat, 3. cap. 41. iam vetuſtate, ſi non alia de cauſa antiquatae ſunt, et abolitae, as being growne in dotage, are nowe aboliſhed for their age.
Behold his conſutation. Surely this man was barrayne of arguments, otherwiſe he would neuer hauehave run to Thyreus for ſo abſurd a one as this is, to conuince me with. If he had produced the teſtimony of an antient father or late writer he had ſaid ſomething: and yet it had bene argumentum in-artificiale, an argument wherein were n… art at all, eſpecially in a matter of religion, which is to be decide… by the holy ſcriptures and not by the writings and opynions of men. But for the convincing of me a miniſter of the goſpell, to produce the ſay…g of Thyreus a Ieſuite and ſuch as hath neither ſap nor ſauour in it, is to beate the ayre, & not to diſpute. Thus he may as well connince me in not ſo fewe as an hundred ſeuerall points of doctrine, as the nō ber of ſacraments, the preſence of Chriſt in the bread and wyne, &c. wherein the Ieſuite diſſenteth from that which I with the church of god doe hould and maynteyne.
M. Darrell holdeth that in the Apoſtles time, there were two ſortes or kyndes of caſting out diuels, the one ordinary, which was in the church before the comming of Chriſt:pag. 43. viz. faſting and prayer, and the other extraordinary, …iz. commaunding of Sathan to depart in the name of Chriſt.
Of this latter kinde of eiection of Sathan there is no queſtion, the doubt is whether the firſt was in the church in the Apoſtles time and that reſteth to be diſcuſſed. Seeinge wee reade of a caſtinge out o… diuells by faſtinge a…d prayer, euen then when Chriſt himſelfe was vponupon earth: (for Chriſt ſaith not, this kinde ſhall not goe forth as ſpeaking of the time future,math. 17. …1. Marke, 9. 24 or that which afterwardes ſhould be, but this kinde goeth not out, as meaning of the time preſent, & that which then was done or in vſe:) and that after this manner the Apoſtles did not diſpoſſeſſe the diuells as is made euident (I truſt) where I treat of this ſcripture: it muſt needes be that this kinde of e…ection of vncleane ſpirits. viz by prayer or prayer and faſting, was in the church in the Apoſtles time. And this is confirmed by theſe wordes of our Sauiour: … I through Beelzebub caſt out diuels, by whome doe your children caſt them outs? therefore they ſhall be your iudges. By whome (ſaith Chriſt;math. 12. 17. Luke 11, 1…. doe your children caſt them out? as if he had ſaid, though Beelzebub or by the ſpirit of god? by which interrogation is inſinuated, doe they it not by the ſpirit of god? for you ſay not of them neither will ſaye, that that they doe, is done by the diuell: therefore that is, becauſe you ſay that your children caſt out diuels by the ſpirit of god wherein indeede you ſay truly: and in the meane ſeaſon affirme that I caſt them out by Beelzebub: and ſo of the like actions, done by the ſame finger, giuegive a contrary iudgment, which is a moſt vnrighteous thing, they ſhalbe your iudges: that is in the day of iudgment ſhall teſtify againſt you: according to which teſtimony, god ſhall iudge you. It is now to be conſidered, by whome and by what manner this was done, whether by the Apoſtles, or ſome other which had frō Chriſt receaued the ſame power with them ouer vncleane ſpirits, and ſo by commaunding Sathan to depart in his name, or by ſome other kynd of men, and after an other manner: Firſt then we are to knowe that by thoſe which are heere called your children, meaning Iewes which in Chriſt's time caſt out diuels, cannot be vnderſtood coniurers, becauſe they cannot well be ſaid to caſt out diuells as is heere ſaide of theſe: for how can Sathan driue out Sathan? but ſpecially, for that Chriſt approueth of this e…ection,marke. 3. 2…. and ſecretly confeſſeth it to be done by the ſpirit of god, Neither hereby may we (although many doe) vnderſtand the Apoſtles or Diſciples, nor yet any who expelled euill ſpirits by commaunding them in the name of Ieſus Chriſt: bycauſ theſe their children the Phariſes confeſſed to caſt diuells forth by the power of god, but this as they denyed to Chriſt, ſo it cannot be but that they would deny the ſame alſo to all of his houſhould,math. 10. 24, & to whō ſoeuer that ſhould playnely and directly in his name, and by any power receaued from him caſt forth Sathan: for the diſciple is not aboue his maiſter, nor the ſeruant aboue his Lord. It is enough for the diſciple to be as his maiſter is, and the ſeruant as the lord. If they called the maiſter of the houſe Beelzebub, how much more them of his houſholde? And as the phariſes becauſe of theire extreame mallice againſt Chriſt, which muſt needes extend it ſelfe to his diſciples, could not but be farr from the approuing and commending of any greate worke done in the name of Chriſt,Iohn 11, 48. & 12, 10. ſo alſo for that they could not indure that the people ſhold beleeue in him, but when any myracle was done that might cauſe or helpe forward that ſame, they were readye to burſt for anger. That this generation of vypers then, who excommunicated the blind man for bearing witneſſe to the work that Chriſt had wrought vponupon him, and ordeyned that if any man did confeſſe that he was Chriſt, Iohn 22. 34.he ſhoulde be excomunicate out of the Synagogue: who conſulted togither to put Lazarus to death, becauſe for his ſake many of the Iewes went away, and beleued in Ieſus: would acknowledge that worke to be done by a deuyne power,Iohn. 12. 10, (and ſo allowe and commend it) which was done in the nā … and power of Ieſus Chriſt, and was very effectuall to bring the Iewes to beleue in Chriſt, as they did heere of this eiection of diuells performed by their children, as a thing euen impoſſible. For theſe two reaſons it cannot be,Luk 1… … that they who are ſaide he…re to caſt out dyuelles, were either of the Apoſtles or 70. diſciples of Chriſt, or any other that by power communicated from Chriſt did in the extraordinarye manner caſt forth wicked ſpirits. If therefore euill ſpirits were caſt out of ſome in the Apoſtles time, and not by the Apoſtles nor by any others after that extraordinary manner the Apoſtles did, viz. by commaunding of Sathan to depart in the name of Chriſt Ieſus, as by the Scripture is manifeſt: muſt it not needes be, that then there was an other manner of eiection beſides that extraordinary vſed by the Apoſtles and diſciples of Chriſt? and why may we not ſay, that it was by prayer,ma… … 9. 29. or prayer and faſting, conſidering thoſe wordes of our Sa…ur, This kinde can by mother …eanes c…me forth, but by prayer and … ▪ The former of theſe Caluine writinge vponupon this very place, doth not only a…firme, but alſo confirme and proue out of the ſcriptures, and …o the latter he doth very much inclyne, although he doe … the ſame.Cal…ni ha…
… …piunt &c. their childrē, ſoe take for the children of that whole … that the Apoſtles were ſo called. Others referr them to the olde Prophets. But I doubt not but that he vnderſtandeth the Exorciſts of whome then there were many among the Iewes, as appeareth by the 19. chapter of the Acts, for it is likely that they did iudge no better of the diſciples of Chriſt, then of the maiſter. And preſently after ſpeaking of the originall of theſe Ex…rciſts he ſaith this: Ita fier… potest vt inuocato Dei nomine, doemones fugarent &c ſo it may be, that by calling vponupon the name of god (that is by prayer) they did caſt out diuells and the people hauing had experience of ſuch power of god, did raſhly ordeyn vntounto themſelues an ordinary funct…ion.
But the Diſc. laboreth to confute, firſt by producing M. More his contrary iudgmente. I anſwere, that M. More and my ſelfe are fellowe minniſters, and that the ſame is no more a conuiction of my opinion then mine of his. And what although we diſſent not only here in, but in ſome other points alſo concerning the doctrine controuerted, which the Diſc. I warrant you ſeteth out and purſueth to the vttermoſt are we not men and ſubiect vntounto error as well as others? And is it ſuch a rare matter to ſee two differ aboute the interpretation of the ſame place of ſcripture? and of ſuch vſe, as the ſame (forſooth) muſt needs be publiſhed to the worlde? ſurely nothinge leſſe. But this vſe wee may make of it, that the ſame con…idered, it is not likely there was any ſuch deuiſe or confederacie as the Diſc. affirmeth in the 15. page of his Diſcouerie. His wordes be theſ. Of theſe premiſes it woulde peraduenture anger them, if any ſhould collect, that in all likelihoode▪ ſeeinge neither by learninge nor ſufficient argumentes, they coulde heretofore preuaile, for the ſettinge vp of their preſ…iteriall conceits, they thought to ſupply… there wants therein, by this diuiſe of caſtinge out diuels. In preſſinge the difference in opinions betwixt vsus, the Diſc. ouerthroweth the likliehood he here ſpeaketh of, more then he was aware. Secondly, he goeth about to conuince me. by two arguments of his owne: the firſt where of is ſett downe in theſe wordes. To hould with M. Darrell, that there was an ordinarie meane to caſt out diuels in Chriſts time, pag. 44.doth derroga… much from the honor of his miracles in caſting out ſatan. I anſwere, no…no more, then to hould that there was then an ordinarie meanes to heale other diſeaſes and infirmities of mans body, doth derrogat from the honor of his miracles. in healinge perſons ſo diſeaſed or affected, but here of he giueth a reaſon: for the infidels might hauehave ſurmiſed, that Chriſt had done it by the ordinarie meanes, hauinge vſed the ſam… ſecretly with-out there knowledge, The vnbeleuing Iewes coulde no more ſurmiſe thus, then in his curinge of naturall diſeaſes, that he did the ſame by naturall meanes, or medicines ſecretly applied vntounto them before. And neither of theſe coulde they in any reaſon ſo much as ſurmiſe, conſideringe the inſinit number he healed, and that immediatly, ſo ſo…ne as he … them, yea often times before. vponupon the touching of the hem of his gr… ment. His ſeconde argument followeth. moreouer, it maye argue the extraordinarie meanes to be ſuperfluous: there beinge then an ordinarie, pag. 44.meanes, and that of ſuch facillitie, as will after appeare. no. for the expulſion of ſatan by the extraordinarie meanes. ct. by a worde, ſo as Chriſt no ſooner ſpake. or the Apoſtles in his name, but the euil ſpirit went out: did moſt manefeſtly and palpablie (as I may ſaye) ſett forth, or publiſh and preache to al men, the dietie of Chriſt Ieſus: which the ordinarie by callinge vponupon the name of God, did not. 2. The extraordinary and miraculus election by a worde, yea ſome times by the very ſhadowe of one, ſo guifted, or kercheiefs or handkerchiefs carried from ſuch, argued a far greater power and authoritie ouer vncleane ſpirits and ſo did more commende and dignifie ſuch perſons and there miniſtrie, then the eiection by the ordinarie meanes. The extraordinary therefore, was not ſuperfluous but of ſinguler vſe, notwithſtandinge there was then an ordinarie meanes. Neither is the ordinarie, of ſuch facillitie as the Diſc. imagineth. Is it ſo eaſie a thinge to pray, or to be ſo affected with the miſerie of an other, as to ſende vp ſighes or grones to the Lord in their behalfe? Indede to babble or to vſe the labor of our lippes for our ſelues or others is an eaſie matter, commō to the prophaneſt that liue: but to labour inwardly in our ſpirits, or to offer vp a ſpirituall ſeruice acceptable to God in Chriſt,pſal. 25. 1. or as the Prophet Dauid ſaith, to lift vp our harts to god, with ſighes and groanes for our ſelues or others, they beinge faſt glued to the earth, and naturally giuen to looke thyther, is a verie vneaſie hard and difficult thinge▪ and far more vneaſie to continue and holde out any time therein: & hard lieſt of all can wee be contented, and that for the good of an-other, to waine our ſelues for a daye from meate and drinke, and all other comfortes of this life: Our profits and pleaſures, afflictinge & humblinge our ſoules together ther with. That this is not a matter of ſuch facillitie as the Diſc. affirmeth, lamentable and dayly experience doth ſhewe. But if we will ſpeake of a facillitie, in caſtinge out deuils, then muſt we goe to Chriſt & his Apoſtles, who no ſooner ſpake the word but it was donne, yea ſomtimes with more facillitie then a worde, as is layed downe before.
M. Darrell confeſſing the neceſſity of ſayth in the ſaid ordinary meanes,… ſaith: that neither the faith of doing myracles. nor the iuſtifying faith is therein neceſſary: but that the temporary, or hiſtoricall faith may ſuffice. It being h…re obiected, that an hiſtoricall faith ſufficing, (as is before expreſſed) and that the prayer and faſting in ſuch as hauehave but that faith cannot pleaſe god: it will followe that the ordinary meanes which Chriſt hath left in his church f…r caſting out of diuels as neceſſary, is ſuch a meanes as … not accept able to almighty god: M. Darrell anſwereth, that the conſequent is not good, and ſo that poynt lyeth.
And ſo he anſwereth againe, and againe will, if the Diſc. ſholde ympleade him a thouſand times. Surely one wolde thinke this argument followeth not. The prayer and faſting of ſuch as hauehave only the temporall or hiſtoricall faith, cannot pleaſe god in Chriſt, to the obteyninge of any ſpirituall bleſſing: therefore not to the caſting ont of ſathan, or obteininge of thir corporall benefit: and ſo by conſequence, wee hauehave a meanes to caſt out diu…els, if this be one, which is not acceptable or pleaſing vntounto god. Yf the Diſc. reply that he doth not ſo vnderſtand the Antecedet, or firſt part of this argument, as I ſet it downe, then I ment not to deny the argument, neither doe I now, but the Antecedent, which muſt be this The prayer and faſting of ſuch &c. cannot pleaſe god to the obteyninge of any bleſſing, (that is ſo farr preuaile with god) otherwiſe he concludeth nothing. Now this is falſe. For the prayers and humiliation of the wicked, may auayle with god to the obteyning of a corporall benefit, and remouing of a temporall iudgment from himſelfe or an other, and ſuch is poſſeſſion,1 kinges 11 …1 27. 29. and deliuerance therefrom: albeit the ſa… is not effectuall to procure a ſpiritual bleſſing, as the remiſſion of ſins and ſuch like. Ahab faſting and humblinge himſelfe, though it were but outwardly and not in ſoundneſſe and ſyncerity of hart, did thereby eſcape not only himſelfe, but his ſonn alſo that puniſhment which otherwiſe had certainly ouertaken them both.exodus 22. 21. vers 23. vers 2…. 27. Thou ſhalt not (ſaith the lord by Moſes) doe iniury to a ſtranger, neither oppreſſe him: yee ſhall not trouble any widdowe, nor fatherleſſe childe: if thow vex or trouble ſuch, & ſo he call and cry vntounto me, I will ſurely heere his cry. And a little after if thow take thy neighbours rayment to pledge, thow ſhalt reſtore it vntounto him before the ſonne goe downe: for that is his couering only, and this is his garment for his ſkyn: wherein ſhall he ſleepe? therefore when he …yeth vntounto me I will heare him: for I am mercifull. Shall we thinke now that god heareth not the prayers or cryes that the ſtranger, widdowe, fatherleſſe, &c. ſend forth to the lord out of the anguiſh of their ſoules, and greuouſnes of their oppreſſion, except they be ſuch as be indewed with a iuſtifying faith? god forbid. For howſoeuer it is certaine that in the… and in ſuch like caſes the eares of the lord are open to ſuch, & theire prayers moſt auailable with god: yet are they not ſhut againſt ſinners but god heareth them thus far, as to deliuer them from the oppreſſion they are in, and to take vengeance▪ of their oppreſſors. And it is to be obſerued that we hauehave no ſuch limitation here. Is it not thus ſaide by the lorde? If the ſtranger, widdowe, fatherleſſe childe that feareth my name, call an… cry unto me, I will heare: but more generallye, yf any widdowe or fatherleſſe childe whatſoeuer, being iniuried, or oppreſſed, call and cry vntounto mee I will ſurely heare. Thus then it is. God doth heare the ſighings and cryes &c. that wicked men in their miſeryes, or unminent daunger thereof doe ſend forth vntounto him, and deliuereth them,… 45. 9. as the creator ready to ſhew mercy to his creature, which although as a ſinner he abnorreth,D… …2. 6. 13. …4 luke …. with his prayers and all his ſacrifices, yet as his creature he loueth, and hath compaſſion of, ſpecially in miſery, as appeareth by the places of ſcripture aboue written: where this is ſet downe for areaſon,M…th. 4, 45. … 6 … …4. 17. why he will ſurely heare the oppreſſed ſtranger, widdowe, fatherleſſe &c. for I am mercifull: alſo by that ſaying or Dauid: The lord is god to all. And herein we ſhall be further confirmed, if we call to minde, how the lorde in reſpect of our creation calleth himſelf our * ſather, and vsus in the …ame reſpect his ſonnes and daughters: Math 1. 21, … 113 …21. … 12. 13. … … 1 1, Lo… 3, 15, 16. & 1…. 10, L… 1…. 11. 12. Io 14. 17. 9.well therefore may go theare his children by creation, in a matter pertayninge to this …re, ſeeing alſo in the thinges of this life he is ſo aboundantly gratious vntounto them: But concerninge the life that is to come, or ſpirituall bleſſings in heauenly things, it is no marua…e though he heare them not at ad, but only his ſonnes by adoption, conſidering he will beſtowe no ſuch * treaſures vponupon them, … that Ieſus Chriſt maketh no… interceſſion for them:… pet: 2. 5. in whome only and for whoſe mediation, ſuch requeſts are accepted of god.
But an other point may not be left aſleepe.Ca…. 45. Darrell ſaith …hat in the ſaid place of Math. 17. 20. that the faith there mentioned, is to be vnderſtoode to be the ſaith of dung miracles: That the Apoſtles were reproued for theire? weaknes in that ſaith: And that if the ſame had bene ſtronge enough, they might hauehave caſt ut the wicked ſpirit mentioned in that Chapter, verſe 21. without prayer of faſting: whereby it followeth (for ought that dull men cā diſcerne) that M. Darrell houlding (as is before mentioned) that place of ſcripture to be a ſecret ordinance for the …ontinuance of faſting and prayer, as the meanes to caſt out diuells, and that therein by faith is vnderſtood the faith o… doing miracles: (which if it had bene ſtrong enough in the Apoſtles prayer and faſting had bene ſuperfluous) it will followe it is thought, that the hiſtoricall faith will not ſerue his twne, but that it muſt be the faith of thing miracles: which muſt be vnderſtood for the ſaith that is required of nec…ſſary when there is neede to caſt out diuells. So as if he want that, he may (… his owne doctr…in…) caſt his cappat them.
Marke (…tood Reader) his noate of attention, or preface before my a…lertion but an other poynt may not be leſt aſl…epe: and after his cole…tion there-vponupon, the caling of a capp, ymagine his owne into the n…re, and you ſhall ſee the man marueylouſly tryu…phing ſo tha… eithe… now ſure he hath the vi…tory, & that he hath got alſo out of my owne wordes, or els he will neuer hauehave it. The poynt I a…firmed was, that the faith minityned Math. 17. 20. …to be vnderſtood of the mira… lous faith and heereof I gaue two reaſons, which are heere likewiſe ſet downe. There-vponupon ſaith the Diſc. it followeth, that Dar. holdinge that place of ſcripture to be a ſecret ordinance for the continuance of faſting and prayer as the meanes &c. I anſwer, that all that he inferreth was true, and very fitly collected, if I hold the place the ſpeaketh of viz. Math. 17. 20. to contayne in it the ordinance wee ſpeake of: But all men knowe that it is not Math. 17. verſe 20. which were moſt abſurd: but verſe 21. viz. theſe wordes: This kinde goeth not out, but by prayer and faſting. Yea the Diſc. himſelf confeſſeth the ſame, but the leafe before this, page 43. Thus in a word we ſee his collection and boaſtinge to be meerely in vayne. Yet for our better vnderſtanding and further anſwer, we muſt remember: that two kindes of expulſion of ſathan are heere ſpoken of one extraordinary, wherein the miraculous faith is required, verſe 20. and an other by an ordinary meanes, viz. praier or prayer and faſting, verſe 21. and here howſoeuer the iuſtifyinge faith is to be wiſhed, and is beſt: yet the faith temporall, or hiſtorical may ſuffice, for the expelling of ſathan after this manner, or by the ordinary meanes, which ſtandeth not ſomuch in the ſaith of the perſon therein vſed, as in the mercye of god obteyned, man vſinge the meanes which to that end he hath ordeyned. And as this faith may ſuffice, ſo it ſhould ſeeme that it hath or ſhall: for we reade that in the day of the lorde, ſome workers of iniquity ſhall ſay for themſelus lord hauehave we not in thy name caſt out diuels? math. 7. 22.why ſhould we vnderſtand this of Iudas only and ſuch as he, who by a word caſt out diuells, ſeing that manner of eiection continued ſo ſmall a time in the church: And not as well of the ſonnes of Sceua? (and ſuch as they) who it is probable caſt out diuells by the ordinary meanes, where-with they had mixed ſome adiurations, (where-vponupon they were called Exorciſtes) added thereto in that and former time when all things almoſte were corrupted, and as it is very likely vponupon ſome imitation of the prophets, who had (no doubt) caſt out diuels by adiuring or commaunding the ſpirits to goe out in the name of the lorde: as the papiſts doe nowe in the ymitation of Chriſt and his Apoſtles: both of them forgetting that they had not receaued any ſuch power ouer vncleane ſpirits, and therefore ſhould hauehave refrayned from commuanding or adiuring them. True it is that they were far from caſting the euill ſpirit out of the man mentioned Acts 19. the reaſon I thinke was becauſe they entred upon that where-vntounto they were not at all called of god: for not contented with that manner of eiection they had formerlye vſed, becauſe it ſhewed no ſuch authority ouer diuells, as that perf…rmed by the Apoſtles, and by conſequent did commend them nothīg ſomuch to the people, which was the only thing they deſired: they at tempted to caſt euill ſpirits out of ſundry in the name of the lord Ieſus: n… maruaile therefore though they had no better ſucceſſe therein, albeit they percaſe after an other manner, I meane the ordinarye meanes both before & after that diſpoſſeſſed diuers. And why doth this …eme ſo ſtrange and incredible to ſome, as I known it doth? why may not a wicked man be as well an inſtrument to caſt out diuells after the ordinary, as the extraordinary manner? and out of the body, as well as the ſoule of man? ſeig eſpecially this latter is a far more worthy work, If we obiect as (I thinke) we can obiect nothing elſe, that god heareth not the prayers of ſuch, nor regardeth their humiliations: that is anſwered already.
They powerfull preaching is annexed for a meanes to prayer and faſting. Wherevnto may be added the word of God (as the ſtory ſaith) which the d…lls (forſooth) could not indure to heare,pag. 50, but would be gone. And ſo you ſee them fall into the ſaid popiſh follies, makinge the ſignes of poſſeſſion, the meanes and cauſes of diſpoſſeſſion.
VVee doe not, neither euer did affirme, that theſe are the meanes ordeyned of god for the caſtinge of ſathan out of the bodyes of men, for we doubt not but that without the vſinge of either of theſe he may be expelled, as it was in the diſpoſſeſſion of Kath. Wright and Darling. Yet notwithſtanding we thinke that in this ſaid worke theris good and holy vſe thereof. Firſt, becauſe in this caſe, men wreſtle not againſt …l…ſh and bl…ud, but againſt principallityes and powers, and againſt the worldly gouernours,, the princes of the darknes of this world, againſt ſpirituall wickedneſſe… which are in the high places: …ph. 6. 10.It ſtandeth them therefore vponupon, to take vntounto them the whole armour of god that they may be able to reſiſt ſo ſtrong an enemy, and hauing finiſhed all things ſtād faſt. Now part, yea a principall part of this armour, is the word of god, euen the ſword of the ſpirit: math. 4.And herein we hauehave our bleſſed Sauioure for an example to imitate, who when the deuill in an extraordinarye and viſible manner appeared vntounto him, ſpeaking alſo vntounto him, he reſiſted and ouercame him by the word of god. Secondly, becauſe the reading,…. p…. 5. 9. interpreting, & applying of the holy ſcriptures ſerue to ſtrē gthen our faith, whereof there is neede: for reſiſt (ſaith S. Peter) the diuell ſtedfaſt in the ſaith. 3. to ſtirr vp whatſoeuer guift of prayer is in vsus, or feruency therein, and to worke the true humbling of vsus vnderunder the mighty hand of god. But admit we hould readin… & expoundig of the word of god were meanes of diſpoſſeſſion, yet that followeth not there vponupon which the Diſc. from thence collecteth viz. that wee make the ſignes of poſſeſſion, the meanes & cauſes of diſpoſſeſſion. Did weeuer hould the reading and preaching of the word, to be ſignes of poſeſſion? ſurely not for theſe ſignes are nothing elſe but the fea…efull effects and operations which ſathan beinge within the body of man ſendeth forth: in which nomber to place the worde of god and preaching thereof, is a moſt ſottiſh and impious thinge: and ſimple men though we be, yet I truſt wee were neuer ſo abſurd: which beinge ſo, the Diſc. collection is not worth a ſtrawe.
But ſaith he, it is moſt apparant by M. Mores conceite, who thinketh prayer more neceſſary,pag. 50. then the ſignes of poſſeſſion mentioned in the ſcriptures, for the true diſcerning of thoſe who are poſſeſſed.
It appeareth that M. More doth not ſay altogither ſo, as is here mentioned. But be it graunted: doth he ther…ore make prayer a ſigne of poſſeſſion? …8 ſo one & the ſame thing, a ſigne of p…ſſ…ſſion, & meanes or cauſe of diſpoſſ…ſſion? Behould how the Diſc. argueth. By prayer a man may diſcerne of thoſe that are poſſeſſed: ergo, prayer is a ſigne of poſſeſſion. If this be a good argument then are theſe alſo: By the guifte called the diſcerning of ſpirits, the Apoſtles trulye diſcerned of thoſe that were poſſeſſed, as the Diſc. affirmeth pag. 28. …rgo, that guift is a ſigne of poſſeſſion. By the knowledge of the ſignes of ſathan poſſeſſing one, mentioned in the goſpell, wee may trulye diſcerne of thoſe that are poſſeſſed: ergo, that knowledge is a ſigne of poſſeſſion. And ſo the Apoſtles were poſſeſſed, & all indued with this ſaid knowledg for where the proper ſigne of a thing is, there is alſo for certainty the thing ſignifyed thereby. Againe, by good ſkill in phiſick, one may trulye diſcerne of a feuer: therefore ſkill in phiſick is a ſigne of a feuer.
Thus to reaſon doth very ill beeſeme a batcheller of artes, much more a batcheller and Doctor of diuinity. But this much worſe: profeſſed deuines to charge falſly (and that in print) a preacher of the goſpell, to hould, that prayer is a ſigne of poſſeſſion, where-vponupon followeth, that al which pray are poſſeſſed.