A Survey of Dialogical Discourses, Survey 9
A Survey of the Ninth Dialogue.
This Dialogue aymes at two poynts, That Prayer & faſtinge be not eſtabliſhed by Christ, pag: 263as a perpetuall ordinary meanes for powerfull expelling of diuels: That Iuſtifying faith apprehending ſome ſupernaturall power of God, doth not effect that worke. For the firſt, the Reader muſt take heede, he vnderſtand not prayer and faſting, as I meane it, and we all vſually doe, for an effectuall ordinaunce of God to quicken faith by, which is our onelyonly apprehender of God his mercies, in theſe and all other actions, but for a bare and meere naked performance of theſe workes of Faſting & Prayer: For ſo theſe Trifelers expound themſelues,page: 292. ſome fifteene leaues after.
Which diſputation might hauehave had ſome vſe againſt Papiſts, that mainteine their Opus operatum, an efficacy of the worke done, for the onelyonly workes ſake: but in what ſtead can it ſerue againſt me? It may be they intended it againſt Papiſts, theſe Diſcourſers propounding to themſelues the generall doctrine of Spirits: but neither doe their arguments preſſe them at all, & beſides they apply their who…e cou…e of ſpeech againſt that done at Nottingham. So then they diſpute againſt me in worde, but not indeede, therby labouring to deceiue the Reader, not able, as they thought, to di tinguiſh betweene theſe two. If you had ment plainly, you would hauehave ſhewed in what ſence you had dealt in this place: but it was ſhame…ull to expreſſe it, for ſo you ſhould hauehave appeared to all worthy to be hiſſed at. And therefore you deferd your explication til ſome thirty pages after, where no man would looke for it, that in the meane ſea ſon you might ſeeme to be talking, and yet at laſt hauehave a runninge knot on your iugling ſtick to pray faſt and loo…e with at your pleaſure. Should any man beſtow time againſt perſons of ſuch peruerſe trade, that are corrupted in their mindes,1 Tim. 6.5 and are depriued of the truth? I aſſure thee good Reader, eueryevery lyne ſeemes a page vntounto me, yet leaſt thou ſhouldſt be deceaued by theſe Hu…ſters dealing, I put my ſelf to theſe paines. Wel then to com… to the firſt poynt, If you can ſay any thing, wherefore faſti…g a d prayer accompa…yed with …r…e t ſtifying faith is not a perpetuall meanes ordeyned by Chriſt for expelling …f diuels let vsus heare what it is.
There is no commaundment (ay you) or cannon any where exſtāt in all the Scriptures for t…e appr…bation of it.page. 264.
Becauſe it ſeemes you hauehave bene ſeeking and can finde none, I will ſhew you ſome. Our Sauiour teaching vsus to pray, And leade v… n…t into temptation but d…liuer vsus fr m euil, doth therein teach vsus to pray againſt actuall poſſeſſion. It was an euil you confeſſe, where with many in his time and after were troubled. Neither may we thinke the forme giuen by our …auiour, is any thing defectiue, as if ſome part of our neceſſity were omitted. If then praier be a meanes to defend and preſerue from a…tuall poſſeſſion, it is alſo a meanes to deliuer from the …ame, if at any time we be ouertaken with it.
And ſeeing alſo poſſeſſion is ſtill remaining in the church, as hath beene proued b… vnanſwerable arguments, it muſt needes be alſo, the remedy of praier is ſtil remayning, and warranted from hence. Againe,Math. 17.21. This k…nde goeth …ot forth (ſaith he) but by faſting and praier To this place you anſwer, That our Sauiour onelyonly makes knowne the impediment in that action, but puts downe no commaundement. pag. 264:And here you condemne me of groſſe ignorance that could not ſee this. I contrari…iſe admire your ſuperaboundant ſkill, that is able to make two thinges iuſtle out one an other without any oppoſition. I pray your great learning teach me (for of my ſelfe I can not conceaue) How the preſence of that thing ſhould not be a meanes, an helpe, a furtherance, the abſence whereof is a let, an hindrance, an impediment. Or how a defect can be reproued, but that a ſupply of the ſame defect ſhould withall be commaunded. And how an euill can be perpetuall, as I hauehave ſhewed a…tuall poſſeſſion is, & that the remedy ſhould not alſo be perpetuall, conſidering the Lord is mor ample in mercy towards vsus, then in iuſtice. Beeſides, if neither we are to hauehave an… vſe of faſting and prayer in the…e a tions, nor the Apoſtles euer vſe… them in caſting out diuels (at leaſt we neuer reade that they did) how might the Church reape profit of this inſtruction? Did our Sauiour giuegive precepts, that were vaine and ſuperfluous? Or was this inſtru…ion proper to that one a…tion and neuer to come in vſe afterwar…s; I beſeech you make not dainty of your ſkill, but lighten my ignorance in theſe points.
page 265Moreouer, whereas you require ſome teſtimony for this ordinance in Paul his epiſtles, and for want of ſuch doe therevpon concl…de that there is no ſuch ordinance. I anſwer, it is not neceſſary we ſhould proue this ordinance out of the epiſtles of S. Paul. May not warrant for it out of the goſpel ſuffice? And cannons & rul…s thence for our direction therein? If you can proue that all the ordinances of God whatſoeuer, be conteyned in Paules epiſtles: I will eyther from thence proue this ordinance, or confeſſe that there is no ſuch ordinance. Yet notwithſtanding know ye, that where the Apoſtle ſpeaking of the compleat armour of Chriſtians againſt the diuel, requireth that we pray with all manner of prayer and ſupplication in the ſpirit, Ephe. 6:18.that from thence this ordinance hath confirmation. Let this then be a third place. And where you adde that the Ap…ſtle in the epiſtles to Timothy and Titus handles at large all Church offices and officers, I hauehave already ſhewed that expelling of diuels is no peculyar duty of any Church officer: and therefore you hauehave no reaſon to looke for this precept amongſt the aduertiſements of their charge.
Againe you obiect S. Peter that laying op…n the perpetuall va…aries of Sathan to kill & deuour, he maketh n… mention of prayer & faſting, but only of a ſtrong faith. I anſwer, The reaſon of this was, becauſe S. Peter was not aware of that variance betwene faith & prayer, which your Eagle eyes hauehave eſpyed: who as it ſeemeth can hauehave a faith without prayer, and prayer without faith. He thought ſymply as he had learned, that where …e ſpake of faith, men would alſo hauehave vnderſtood all the helpes and furtherances of faith, & not by the name of faith deſtroy whatſoeuer might giuegive maintenance to it. But becauſe you ſtand ſo ſtrictly vponupon the word prayer, take this for a fourth place, Is any among you affl…cted? let him pray. Shall we thinke that poſſeſſion is no affliction?Iames 5, 13 Or that in this affliction onelyonly we are barred from praier? Or if we doe pray, that it ſhall be to no effect. Now then you may ſee, that you caſting your net, and for all your dragginge findinge nothing in all the canonicall ſcripture for this ordinance, it was not for want of ſtoare, whereof I hauehave giuen you but a taſt that you drew vp empty to land, but becauſe you had ſo man… floters in the top, and wanted leade to ſinke it a conuenient depth.
VVhereas therefore you chalenge me for proofes of this inſtitution, theſe places may ſuffice for authority of ſcriptures. And might not thoſe teſtimonies of antiquity, and of preſent pra…tiſe with the godly now a…aies content you, which I hauehave alleadged in the Doctrin, but that you muſt blazon me for a Braver in wordes,page, 265, which neither had brought any thing to purpoſe, nor poſſibly coulde bring Say you… w… wonder y…u bluſh not to braue out the matter, by pretending the authority of Scriptures, the teſtimony of fathers olde and n…w, the practiſe of the church, and the good ſucceſſe thereof, to mannage the matter it ſ…lfe. I beeſech thee good Reader let me by thy patiēce remember ſome part of that already ſet downe in the Doctrine, page: 55.whereby thou maiſt better behould theſe mens vnhoneſt dealings, and whether I meerely pretend theſe things as they tell thee. Firſt therefore I hauehave cited Origen, ſpeaking to this effect:Orig. in mat. 17, 21. Tertul. in apolog: & ad Scapul. cap: 3. Cyp…ian ad Demetri. Chryſoſt: tom 50. de incompre. Dei natura homil 3. If at any time wee ſhall deale about the curing of the p…ſſ…ſſed, we (continuing in prayer & faſting) may obteyne helpe from God for them: & ſhall driue forth the wicked spirit by faſting and prayer. Next Tertullian, who ſaith, We expell diuels out of men, as is knowne to many. Then Cyprian, ſaying, diuels are b… vsus caſt out of bodies poſſeſſed. Fourthly Chriſostome, out of whoſe teſtimony there cited at large, theſe wordes be part: So the fathers hauehave appointed, that men vex…d by the diuel ſhoulde be brought forth, that the people and all the citty being preſent, publique prayers might be made for them, that all with one accord might intreat the Lord in their behalf, and might ſtriu… with ſtrong crye, that the Lord would hauehave mercy vponupon th…m &c Fiftly Peter Martyr, concerning men poſſeſſed, vſing theſe wordes We wil vſe for them faithfull prayer…, I ſay, Peter Matter p…t 4, cap. 9: ſect 13. chemnis de ſacra ordini…prayers moſt vehement, & ſupplications for th…ir recouery: In a w rd, this ſhould be the m ſt laud…ble & wiſe courſe, that exorciſmes at this day be turned into prayers. Sixtly, Chemniſius, who ſaith, That in the tim… of Chriſoſtome and Proſper the poſſeſſed were brought into the Church, and were oft deliuered by the common ſupplications of the aſſembly. Seauenthly, Philip Melancthon making mention of diuers which were poſſeſſed, and namely of a damſel in Mantua, Phil. Melanct lib. epiſtolthat had bene healed of that diſeaſe by the prayers of the godly, of whome he ſaith, Et adhuc viuite ſana, and yet ſhe liueth and continueth ſound: which was 17. yeares after the cu…e Vſing further theſe wordes, Neither indeede doe I doubt but that euil may be taken away, and the diuels expelled by the prayer of the godly. And a few lynes after, I know many examples a herein it is certaine the prayers of the godly preuayled. Beza homil. 26, In hiſtor. paſſ edit 2. page 656.Eightly Theod. Beza, writing thus, I know a certaine houſhoulder in France indued with the kn…wledg of the gospel, and which had embraced the ſame: who when in anger he had giuen one of his children to the diu…l, ha… his ſon…e preſently p…ſſeſſed of the diuel: Vogell in the…aur then log. …ag. 980out of whome after he was caſt by the feruent and vnceſſant praiers of the church. Nynthly Vogellius affirming that for caſting out of diuels, there is not a better and more godly way at this day, then that Chriſt ſitting at the r…ght hand of the father, be called v…on, not onelyonly by the kinſfolk of the poſſ…ſſed, but alſo of the wh…le church, with a feruent hart & be put in minde of his omnipotency & mercy, whereby onelyonly at this day, the vncleane spirits are caſt forth …enthly Danaeus ſaying, w…erefore by faſting and prayer (which he that prayeth doth) d…uels may be caſt forth that is: Dan…queſt 38 in Marc.with the long, continuall, & feruent prayers of the poſeſſed man, Chaſſ in loc, com, lib. 1 cap. 17and alſo the church, as are th…ſe which are ioyned with …aſting &c. Laſtly Chaſſanion auouching thus, This onelyonly remedy remayneth to vsus, whereby we ought to helpe theſe ki…de of me (viz. poſſeſſ…d) worthy of commiſeration, to wit that with feruent prayers we …ray for their deliueranc…. S… I heard that a D…m…niack was deliuered in a certaine towne within the Dolphyns prouince. Theſe teſtimonies hauehave I alleadged in the Doctrine: and vntounto t…eſe can adioyne more. But to what purpoſe, theſe remayning vnanſwered? Now then you Di…courſers, whereas I affirmed, that both the auncient Doctors, & the lights of our owne time did witneſſe with me in this po…nt, was this nothing but a Thraſonicall vaunt, as you tearme it? Or hug… bravīg barrels, that would n…uer be ſet on broach? and proofes that did hae…ere in calam…, cleaue ſo clo…e to the pen, that they could pr…cure no publique paſſage? page, 166:Are moſt plaine and euident teſtimonies of truth to be ſhifted of in this manner? you are like the malefa…tors which knowing themſelues ſure to be caſt by the Iury, refuſe the ordinarye tryall by God & the country, and will be tryed by no other meanes but by God and the Queene: So you in a deſperate caſe woulde gaine ſome time and daily of the verdict ready to condemne you, by requiring ſome other courſe, which you thinke is not preſent.
To the end therefore your notorious impudency may be had in remembrance, let there be a publique inſtrument drawne to this effect.
Be it knowen vntounto all men by theſe preſents, that Iohn Deacon and Iohn Walker, vnworthely reputed Miniſters, hauing had the c…eare euidence of truth paſſed againſt them, and being neither able to anſwer one word, nor induring to ſubmit themſelues thereunto, as they ought, are two ſhameleſſe beaſtes, which with branded conſciences, and whoriſh forheades, hauehave ſoulde them ſelues to face out a lye, to deceiue the ſimple with. In witneſſe whereof all the learned of this land, which ſhall conſider the allegations againſt you, and your paltry anſwers, will in conſent of mindes ſubſcribe to theſe preſentes, that they are true. Let this then ſuffice for the proofe of that I hauehave brought, and ſo I will proceede to examine yours.
You cite M. Caluin againſt actuall faſting alone,pag: 226 as an effectuall counterpoyſon for the expelling of Sathan, as it is mainteyned by the Papiſts. What is this to me you Diſcourſers? HaueHave I any where ſaid it, or ſhewed it by practiſe, that the very worke of faſting and prayer without faith is ſufficient in this buſineſſe? Or doth M. Caluin ſpeake againſt faſting and prayer being ioyned with faith? What impudent men are theſe that dare offer ſuch a thing ſo palpable to the view of the world? The hare is neere driuen that is faine for refuge to run betwene the hunters leggs, and your caſe is deſperate, that ſeekes releife at ſuch a teſtimonie. Then you cite M. Bullinger as if he alſo ſhould ſay, that praier & faſting is not here preſcribed as a perpetuall canon. I graunt as M. Bullinger vnderſtandeth it, that is, It is not preſcribed as a perpetuall cannon to exorciſts. Our ſauiour doth not here inſtiſtute a new office in the Church, but this makes nothinge againſt the common duty of chriſtians, that they in their aſſemblies whether greater or leſſe, ſhould vſe prayer & faſting in this behalf. So likewiſe D. Fulke is to be vnderſtood,Rhem. t…. Math. 17.11. out of whome you cannot ſhew one ſillable againſt theſe holy exerciſes of the congregation, but as they are appropriated to the perſons of Exorciſts.
After this diſpute you fall a jangling againſt me, condemning me as a buſie b…die for intermedling in this action at Nottingham. page, 26….But you might vnderſtand if malice would let you, that I preſſed not into this buſineſſe, but was drawne into it. I tooke vponupon me no facultie aboue others, but was willinge after much intreaty to ioyne with my bretheren in ſo charitable a worke: I diſordered no eccleſiaſticall gouernment of our Church, but being allowed a Miniſter of the Goſpell, I did no more then my place would warrant. What meane you then vponupon this occaſiō to let flie at Chriſt his ſacred diſcipline?See pag 270. Is the diſgracing of his ordinance that which muſt win you your ſpurs? I know the ſhadow of diſcipline is terrible vntounto you.
But it were happy for you, if you might taſt of her ſeueritie, that you might eſcape his, which accounts not mans negligence, & his winking at our crimes for payment. I will not preſſe you further this way. The Lord giuegive you harts of fleſh, that the works of fleſh being deſtroyed in you, your ſoules & bodies may be ſafe in the day of his iudgment.
Whereas you cauill againſt prayer and faſting, that it is no meanes to expel Sathan,pag 271 becauſe the effect doth not preſently follow: what ignorance or proud preſumption is this, when the Lord himſelfe praieth, Not my will, but thine be done, the ſeruant ſhould abſolutely and preſently exact the thing he craues, without reſpect of the lord his pleaſure at all? When thou aſkeſt (ſaith Baſil) that which is meete to aſke at the Lord his hands, de vita ſolit. cap. 2ceaſe not till thou haſt receaued it: perhaps for that cauſe be giues thee not preſētly, that he may teach thee perſeuerance, and that thou maiſt learne what the guift of God is, and when it is giuen thee thou maiſt keepe it with feare. Hither to goeth the proofe of the firſt generall argument againſt prayer and faſting.
The ſecond is, That prayer & faſting hauehave no power proceedinge from them, page, 274:as praier is either vocall, or perſonall, & that whether we respect the natural guift, or ſupernatural, this being alſo either principall or inſtrumentall, and therefore prayer & faſting hauehave no power at all. For proofe of the aſſumption we hauehave a long discourſe of ſix or ſeauen leaues to no purpoſe, but onelyonly to ſpend time, of the cauſe of miraculous operations, a thinge knowne to all, but entred into Diuinity, and I thanke the lord not doubted of by me. To let goe therefore all your needeleſſe talke, I anſwer breifly, that the power proceeding from our praiers was perſonall, (if yov take perſonall as you ought, and as learned men doe for an acceptation of our perſons, and not for the principall inherency of this power in our perſons) not of my ſelfe onelyonly, but of all his faithfull people then aſſembled together, accepted by god the father in the perſon of Ieſus Chriſt. Secondly that this perſonall power was ſupernaturall, depending onelyonly vponupon god his inſtitution, and promiſe made to praier, not vponupon any naturall efficacie whatſoeuer. Thirdly that this power was inſtrumentall, not principall. Fourthly that you moſt abſurdly conclude of the premiſſes. That becauſe this power is inſtrumental, therfore it is not perſonal: which both may ſtand together, and doe in all the children of god. But if you will take perſonal according to a peculiar fancie of your owne brayne, for a primary being of this power in our perſons, then is your firſt diſtribution childi…h, not comprehending all the kindes of power, and ſo what ſoeuer is built therevpon not worth a ruſh. But is not this a worthy argument thinke you, which would as well ouerthrow all efficacie of prayer whatſoeuer as that action at Nottingham? Surely you diſpute as if you were Atheiſts. For admit all power of praier ſhold be either vocall or perſonall, and that it is effectual by neither meanes, it muſt needes bee it ſhould hauehave no effect at all. O intollerable impietie
Like ſtuffe it is when you oppoſe the power of God, and the meanes, whereas both vſually concurre in all actions. You goe on,page 288: and will diſproue, that prayer and faſting is not a meanes of apprehending the ſupernaturall power of God. But ſpare your labour: who hath affirmed it? I know no meanes of apprehending either his power, or other his graces, but onelyonly faith. If you can diſproue that this hand layeth not hold vponupon the power of God, ſtrengthned by his promiſe, whatſoeuer ye aske the Father in my name, that he will giuegive vntounto you, proceede on I pray you. Thus then you ſay,page 289. That this promiſe containeth not an abſolute warrant for eueryevery extraordinary enterpriſe: And herein I accord with you, That only thoſe things are asked in the name of Chriſt, which are asked according to the wil of God, for his ſonnes ſake. But it is according to his will, that in all vexations of Sathan wee ſhould call vponupon him for helpe in the mediation of his ſonne. Call vponupon me, ſaith he, in the day of thy trouble, and I will heare thee. Pſal. 50, 16,And our Sauiour teacheth vsus to pray, But deliuer vsus from euill. Whereupon, if it had pleaſed you, you might hauehave eaſily ſeene wee did nothing in this buſineſſe this way, but for which we hauehave apparant warrant from the word. Yea further, we hauehave the plaine words of Chriſt for confirmation, where he telleth vsus,pag: 291 Math: 17, 21. That this kind goeth not forth but by prayer and fasting. But becauſe theſe words are oft alleaged, and being truly vnderſtood, make much for this cauſe, I will open the meaning of them, as I now vponupon more deliberation conceiue them. Something I differ from that which hitherto I hauehave followed, but I take it, this which I ſhall now remember, is moſt agreable to our Sauiours meaning: And I wil neuer be aſhamed to reforme my iudgment. where I ſee truth doth ouerſway me. Thus then I doe interpret them. Whereas the Diſciples demaunded why they could not caſte forth that diuel, Our Sauiour doth anſwer to this effect: Becauſe (ſaith he) you are deſtitute of that faith & confidence which once you had,Math. 10. when I ſent you forth to preach by two and by two, vntounto the loſt ſheepe of the houſe of Iſ…ael. At that time I gaue you power ouer vncleane ſpirits to caſt them out, and you proued the authority I gaue you not to be in vaine: but after that embaſſage was ended, as if your commiſſion had expired with that charge, you now doubted, whether you might exerciſe the ſāe power ſti…l or no & whether I would be aſſiſtant vntounto you in the like worke:Iames 1.6.7. by which wauering you could not receaue this thing at my handes, but depriued your ſelues of that confidence which you ſhould hauehave had in this cauſe: which if it had remained firme and ſtable in you, though in quantity no more then a grayne of muſtard leede, there ſhould hauehave bene nothing vnpoſſible vntounto you, & this deuil ſhould hauehave gone forthe at your firſt commaunde. This then was your firſt errour. Secondly you failed in this, that whereas your extraordinary guift wanted, notwithſtanding you ſet vponupon this worke extraordinarily: whereas in this caſe, you ſhould onelyonly hauehave betaken your ſelues to the ordinary courſe, which is faſtinge and prayer: for this kinde of divel wherewith the childe is poſſeſſed goeth forth by no other meanes then the vſuall and common way of humbling your ſelues, and intreating the ſame with al earneſtnes at the Lordes handes: vnderſtandinge me of the ordinary meanes. This interpretation ariſeth moſt properly out of the wordes without any violence: wherein the failing of faith in the diſciples, is an vtter defect of miraculous faith: the vſe of faſting and prayer is not an helpe to weake miraculous faith, which now in the diſciples was none at all, but the ordinary meanes where miraculous faith fayleth.
Theſe be the friuolous arguments, whereby you would diſproue the efficacie of Gods ordinance for the caſtinge forth of Sathan by faſtinge and prayer as the meanes of wakening & ſtrengthening of faith, to which the Lord graunteth all behouefull requeſts to his children. Now followes the ſecond parte, whether Iuſtifyinge faith doth effect that worke. To which I anſwer. It doth, if you mea…e, It effecteth by obteyning. For what ſhall we not receaue by Iuſtifying faith, ſo long as it craueth nothing: but that is waranted by the worde? It is our faith that ouercommeth the w…rld, 1 Iohn 5:4 & 2.14. Rom. 8:32.yea by which we ouercome that wicked one, that is, the diuel. He that spared not his owne ſonne but gaue him for vsus all, how ſhall he not with him giuegive vsus all things alſo? Doth not our Sauiour aſcribe many of his great workes he did, to the parties faith vponupon whome they were done? Be of good cheere daughter, (ſaith he) thy faith hath ſaued thee. Math. 9.22And that we may know this faith receauing his great workes, was in ſome a iuſtifying faith, to ſome he ſaide before he did the worke, Thy ſinns are forgiuen thee. Now what doe you obiect againſt this doctrine?Math. 9.2… Whereas the words of our Sauiour All things are poſſible to him that beleeueth, make for confirmation thereof: you reply,Marke 9.23 pag: 294. This faith was not the Exorciſt faith, but of the parties poſſeſſ…d. I anſwer, we know no ſuch difference, as it ſome one or two were Exorciſts amongſt vsus, & all the reſt of the people of other condicion, but the whole congregation is of one office, and one faith in this buſineſſe, we be all ioint Exorciſts, as I may ſo ſay, and by way of obteyning throwers out of Sathan. Againe you obiect, That if iuſtifyi…g faith hath this power, pag. 295then it b…longeth indifferently to all the elect of God, which I yealde you. But then ſay you, They which cannot effect this worke, may doubt of their iuſtification. I anſwer, this obiection ſauors of very groſſ ignorance. You ſhould be able to teach others, that the Lord hath not tyed himſelfe to one vniforme order in beſtowing of corporall bleſſings, as if all his children ſhould obteine all at all times. He hath not definitiuely ſet downe in his worde, what, and when he wil giuegive vsus in this kinde, but hath onelyonly promiſed them vponupon this condicion, So far as the good of his children, and his owne glorye ſhall require. Therefore though he graunt theſe outward things to ſome, and deny them being requeſted to other ſome, this difference is no cauſe we ſhould ſtagger in our iuſtification. Beeſides ſay you, If Iustifying faith were of this force, it would hauehave bene mentiōed in ſuch places where the effects of ſaith are purpoſely regiſtred. Proue that al the effects of iuſtifying faith are there mentioned particulerly & by name, elſe you trifle. Albeit S. Iames ſaith, If we reſiſt the diuell …e ſhall fly: noting generally our victory againſt him,Iames 4, 7, pag. 296 &c. Ma… 16:17:18 not onelyonly in his aſſaults, but alſo in his poſſeſſions Expelling of diuels mentioned in S. Marke, belonged to a miraculous faith which was peculiarly giuen to ſome of the Chriſtians of that age, Doctrine pag. …3 Detection in the epiſtle;ſuch as were hearers of the Apoſtles, and beleeuers by their preachinge: as heeretofore I hauehave ſhewed more then once. And therefore you might hauehave ſaued that labour in vſing ſo many wordes, & citing ſo many teſtimonies to proue the Sunne ſhines in a cleare heauen at mid-day.