Narration of the Strange and Grievous Vexation by the Devil, Part 3 · Subpart 1

Narration of the Strange and Grievous Vexation by the Devil · Part 3 · Subpart 1

p. 11 That they did not counterfeite a poſſeſſion, but were verily poſſeſſed with vncleane ſpirites.

I doe not ſay with the poet, felix qui potuit rerum cognoſcere cauſas he is a happie man, who can find out the cauſes of things: but this I affirme, it is the parte of a wyſe man, to ſearch out the cauſe of a thing. He therfore yea he onlye ſhall carrye hymſelfe wyſlye in the preſent controverſie we hauehave in hand, and iudge aright therin, who ſhall laboure to find out the true and proper cauſe of thoſe ſtrang accidents, whereof a true reporte hath bene made in the former treatyſe. I wyll not ſtand here to iterate and heape vp thoſe ſtrange things which are before ſpecyfyed, all which may be referred either to ther extraordinary and ſupernaturall ſtrength, or their ſupernaturally knowledgd, or their extraordinary and ſupernaturall actions or paſſions of their bodyes: only in the ſpirit of meeknes and with all humilitie,Such effects ac hauehave bine down by theſe parties poſſeſſed cannot proceed from the nature or ſkile of man I demaund of them which deny and call in queſtion or doubt of their poſſeſion, whence or from what cauſe the actions or paſſiones acted or ſuffered by them came? can theire any naturall cauſe be giuen of them? or is there any thing in nature that might ſend forth ſuch effects? verilye, though yt myght be graunted of ſome of them, yet vndoubtedlye it cannot truly be affirmed of all: but that ſome of them are not humian * but it cam from ſom other thing then the nature or induſtri of man p. 2And what ſhould that be but wicked ſpirits within them, according as in times paſt it hath bene with others in the like caſe? except we will be ſo groſſe as to imagine, either that God wrought them immediatly, without the miniſtrie of any creature, or by the ſeruice of an elect Angel: neither of which can poſſibly be, conſidering theire vanityes toyes and fooleries, the diſtorting and diſſiguring of ther faces, with other accidents of that kind, and the vncleane & blaſphemous ſpeaches aboue mentioned. On the contararie ſide they all well be …ee…e the vncleane ſpirit, and ſute exelentlye with his nature, and therfore make greatlye for confirmation of their poſſeſſion.

If any graunting that theſe things were done by wicked ſpirits, ſhall ſaye that it followeth not theirevpon that the ſpirites were in them and ſo poſſeſſed them.how ſpirits being with out man do vexe him * I anſwere that a ſpirit without man may diuers wayes greatly trouble and afflict him, as by ſightes and viſions, yea even in his body, as he did Iob. So likewiſe after the deliuerance of the aboue named perſons (as alſo of on Thomas Darling aboy not long ſince diſpoſſeſed,Iob. 2. 7.Job 2:7 dwelling in Burton vponupon Trent, in the countye of Stafford) they ſpirits in their returne to repoſſeſe them, did many times and ſundry wayes (that by fearing, aſtoniſhing, and threatning of them they might prevaile) mightily moleſt and trouble them.

* But that the diuil beīg without mā,It is impoſſible for Satan being without man to hauehave the whole rule and diſpoſition of the body. can rule & diſpoſe of the whol body of man, and eueryevery part therof according to his pleaſure, as he dyd with theſe, and doth with all thoſe he poſſeſeth, it is abſurde to affirme. For what more can ſatan doe to the body of man, then rule and torment it thus in the inward and outward partes, and in eueryevery parcell and member theiro… accordinge to his luſt and pleaſure? the which if he could doe being without, he would neuer 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, can not cauſe or ſend forth thoſe effects (which are indeed ſignes of poſſeſſion) wherof we hauehave hard before, & more ſhalbe ſpokē afterward, becauſe then god ſhould hauehave left his church deſtitute of all meaines, wherby to diſcerne of poſſeſion which can n…t be, the wiſdom of God conſidered on the on ſid, and the neceſſitie of man to be directed herein, on the other. Againe if it were true that the euill ſpirit could ſo torment a man on euerye ſid being without him only, how could the common people among the Iewes hauehave knowne when men were poſſeſed, as it is euident by the * goſpell they did?math 15. 2 2. for it is certaine that by no other meaines but the manner of their handling,mark 9. 22. or vexation by ſatan they knewe it, as a… may partly appeare out of the 9.verſe 17. 18. 22. Cha…t. of Marke. now might not p. 3this ſame obiection as well hauehave bene obiected vntounto them: as it is againſt vsus at this preſent, The deuil by ſome outward operation can do all that which leadeth you to thinke that ſuch and ſuch are poſeſed, you may therfore erre and be deceiued in ſo thinking and affirming.

But it hath bene obiected that theſe things came, though not frō nature, yet from the corruption of nature,Againſt the filie ſhift of pretended counterfeiting. in that they were counterfeytes. I anſwer, that he which well conſidereth of the ſtrange accidēts whereof we hauehave harde, may eaſily perceaue that there are manye particulers there mentioned, which can not poſſibly be donne by any arte or ſkil of man▪ but that they far ſurpas his cunnīg & all humā power. It can not be then that they counterfeyted. If any man ſhal doubt that the hiſtory is not truly reported by me, lett him conſider that there hath bene that courſe taken in theſe treatiſes, which hath bene euer thought beſt, and moſt likely to procure credit to any ſtory. For herein we hauehave obſerued all neceſſary circumſtances, the perſons which were thus afflicted, the time when, the place where, and hereafter ſundry of the witneſſes before whome theſe things fell out ſhalbe produced. If I only had bene a witnes of theſe thinges▪ though I might happely hauehave made report of them to ſome of my acquaintance who knew me to be one that through gods mercy hauehave learned to make conſcience of a lye: yet ſhould I hauehave bene afrayd to hauehave put them in print, for ſo many to reade and vntounto whom I am altogeather vnknowne. But ſeing that theſe things hauehave not bene done in a corner, but in places that are populous and famous inough, not beyonde the ſeas, but in ſuch parts of our owne land as any man that is deſyrous to ſearch out the truth in this matter, may either go to thē him ſelfe, or receiue certaine intelligence from thence without any greate trouble, before ſuch witneſſes of whom mani are well knowne to be of ſuch integriti, as they wold not be corrupted, & of ſuch wiſdom as the could not be deceiued, ſpecially vſing ſo many meanes as they did to try and boult out the truth: further that not the witneſſes onelyonly but alſo the parties themſelues which were ſo poſſeſſed are aliue and laſtlie that there are ſuch a cloud of witneſſes, euen hundreds, whereof ſōe 30. vponupon their corporall oathes hauehave depoſed the impoſſible thinges to be counterſeyted, which we hauehave reported of Somers: If any man (notwithſtanding theſe helpes againſt his incredulity herein) ſhall ſtil either deny or doubt whether this matter of fact hath bene trulie 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 whome hiſtories paſt conſcerne are deade, but theſe aliue, & their hiſtories are not depoſed vntounto, at leaſt by ſo many witneſſes as page missing p. 10duplicate page p. 13duplicate page p. 10and no maruell for they were poſſeſſed with a legion of diuels, and this child with one only.

The 14.14 ther fits they depriued of … ſences, …h internall …d externall. marke of one poſſeſſed is, that they are depriued of theire ſences, internall and externall. The firſt is euident by this that the man out of whome the diuels were departed is ſaide: to ſit at the feete of Ieſus cloathed and in his right mynde: he was therefore out of his righte mynde when he was poſſeſſed, which is further confirmed in that he did weare no cloathes in that he did ſhun the ſociety of men abydinge in no houſe, …a…k. 515. …k. 8. 35.but in the graues, in that both night and day he cryed in the mountaynes, and in the graues, as alſo by the ſpeaches which vponupon the ſight of Chriſt, he or rather they being two (as appereth by Mtthew) vttered ſaying or crying with a loud voyce: what hauehave we to doe with thee Ieſus the ſonne of god? I charge thee by god that thou torment mee not which they would neuer hauehave ſayd,6. 27. had they had the vſe of their vnderſtandinge. And leaſt we ſhold imagine that it was thus only with theſe two poſeſſed with a legion,29. we muſt remember that theſe and ſuch like ſpeaches or exclamations arguing a depriuation of vnderſtanding,7. were vttered by ſome other alſo poſſeſſed, which for the ſāe reaſon were likewiſe depriued of theire internall ſences. Euen ſo it was with theſe perſons for had they in Lancaſhire bene in theire righte myndes, they would neuer hauehave ſpoken ſo malepertly in theire fits as vſually they did to thoſe that were then preſent, eſpecially to Maiſter Starchy (whome commonly they called goodfellowe, all their ſpeaches alſo in a manner ſuting with that tytle) and Miſtres Starchye whoſe owne childe called her whoore: neither would they euer in the preſence of ſo many, and euen then when the holy ſcriptures were in handling hauehave ſpoken ſo filthily as it is a ſhame to name: or ſo blaſphemouſly of the holy, byble, calling it often tymes and that aloude bible bable, as they did: nor 3. or 4. of them in theire whiſpering ſpeaches actions geſtures, and countenances, hauehave at that time and duringe that holy action carryed themſelues ſo wonderfull vainly as they did and Iohn Starchy ſometimes (as we hauehave heard) in byting, or ſnatching at eueryevery one that was neare him, throwing what came to hys hand at whomſoeuer, ſhewed himſelfe therein for the preſent to be mad. Heere we may remember to the ſame end, the monſtrous blaſphemy of Somers and his ſtrange and vnnaturall vndeannes eſpecially in acting the ſyn of whordome in that manner he did, and that in the preſence of ſo many: alſo his filthy and abhomynable carriage of himſelf with a bitch before diuers, which he did after his repoſſeſſion. Hither alſo refer the vyolence he did to his owne body, and the light behauiour he vſed in the begining of his poſſeſſion in dancinge laughing &c: wherevp…n he was ſuſpected to bee out of his wittes. p. 11Finally it is hereby euident that neither they, Darling, nor Katheryn Wright had in theire fits their vnderſtanding, becauſe they knew not what they ſaid or did, nor what was ſayd or done by others. Indeede out of their …its thoſe which are poſſeſſed hauehave the right vſe of theire mindes, but in, and during the ſame they are altogither ordinarily de priued thereof, as hath bene ſhewed. Yf it be ſaid that theſe actions & ſpeches came from the diuels 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 thervpon they are ſaid ſo to be.

The ſecond conſcerning the externall ſences,Mark. 5. 5.Mark 5:5 and namely that of feeling, may be gathered likewiſe out of the aforeſaid ſcripture in that t…e man which had an vncleane ſpirrit is reported to hauehave ſtroken himſelfe with ſtones, which if he had had his …ee…ng, he would neuer hauehave done, eſpecially in that vyo…ent manner that he did, ſo it was with the aboue named 10. …, and thereof tryall was oft made in Somers and as otherwiſe, ſo by pricking of pyns, whereat he neuer ſtyrred though a pyn being ſomewhat greate and crooked was thruſt vp to the head: and in Th. Darling this was manifeſt aboue any, in that in his fits his ſhoulder bones, and other bones o… his armes (to the ſight and feeling of others) were thruſt out of their ioynets and in agayne, he not complayning thereof. As touching the other outwarde ſences ſeing hearing &c. it is not indede manifeſt by the ſcriptures, that they which had vncleane ſpirits were in their fits depryued of them. yet from thence it may well be coniectured ſo to hauehave bene: for ſeing ſom were altogither blynd and deafe through the diuel within them, cauſing the ſame, and generally were depriued of their inward ſences and that outward of feeling: why may we not in all probability ymagine that they were without thē vſe of theſe other ſences alſo? and as touching our demoniaks, they in their fits nether heard nor ſaw (though their eyes were open) as themſelues reported. Further and more certaine knowledge herein we cannot hauehave, neither neede wee deſire conſidering the number of perſons reporting this, alſo that ſundrye of them were far diſtant one from another, dwelling in ſeuerall ſhires and almoſt all of them children.15 They vtter ſuch ſpeachs as moſt fitlye agree to an euill ſpirit. & favour not of the ſpirit oſman

The 15. ſigne of ſathans poſſeſſing is, when ſuch ſpeaches are vttered by the mouth of one, as ſauoure not of the ſpirit of man, but moſte fitly agree to a wicked ſpirit. Thus we reade in the goſpell, that the poſſeſſed when they ſawe Chriſt began to cry out, ſaying: Ieſus the ſonne of the mofl high god, Math 829. 31.what hauehave wee to doe with thee? art thou come hither to torment vsus before the tyme? Mark …. 24 & 5. 7.art thou come to deflroy vsus? I charge thee by god that thou torment mee not. Hither apperteyneth that anſwer that his name was legion, Luk 8. 28Luke 8:28and that requeſt, that yf he caſt them out, he would p. 10ſuffer them to enter into the heard of ſwyne: for we cannot doubte but that thoſe ſpeaches were vttered after the ſame manner the former were, that is by the mouthes of the parties poſſeſſed, and it is playne by Luke. 8. 30. After this maner M. Hardman. ſaid a little before the ſpirits egreſſe, I am hott, I muſt goe, I muſt away, I cannot tarry, whither ſhall I goe? I will not dye. In like manner Somers or rather the diuell in him ſaid, that he was god, meaning percaſe the god of this world that he was the prince of darknes, that he was ſometimes in heauen: and when he cauſed that lump or ſwelling in his eye, or toe, I will goe out at his eye, I'le goe out at his toe: and vponupon ſaterday at night before his diſpoſſeſſion in the time of prayer I muſt be gon: with many more ſpeaches as appeareth before: the like hereto he did alſo vponupon his repoſſeſſion but ſpecially vponupon the 20. day of February, 1597. which was about 4. dayes after he was repoſſeſſed) when lying in a trance he vttered many ſententious ſpeaches of this kynde, which were written from his mouth in the preſence of diuers perſons of good credit. For inſtance and a taſte theſe: I bayted my hooke often, and at laſt I catcht him. Heere I was before, and heere I am againe, and heere I muſt ſtay, though it be but for a ſhort tyme. The ſpeaches which Somers vttered after his repoſſeſſion or rather the deuill in him.I leade them to drinck, carouſe, and quafſe, I make them to ſweare. I hauehave leaue giuen mee to doe what I will for a time. What is wightier then a kinge in his owne land? A king I am in whome I raigne, heere I am king for a time. In like ſort Darling vponupon the day of his diſpoſſeſſion vttered wordes of this kind with his mouth wide open: Brother Radulphus I will goe to my maiſter Belz…bub, and he ſhal double there tongues, and againe, let vsus goe out of him, and enter into ſome of theſe heere: Darling his ſpeeches or the deuill in him.with diuers others as appeareth by the hiſtory of him in print, many ſuch like ſpeaches alſo I well remember by Ka: Wright.

The 16. ſigne of poſſeſſion is, when men offer vyolence to theyre owne bodyes, ſo in the 5. of Marke: it is ſaide of the man which had an vncleane ſpirit, that he did ſtrike himſelf with ſtones: the diuell indeede was the ſtriker, and the man a meere patient, but becauſe it was done by his owne hand,16 The offer violence to thire owne bodyes. and ſo ſeemed to doe it himſelf, therefore it is aſcribed vntounto him: and thus many times thoſe things are attributed to the poſſeſſed, which were indeede done by ſathen the poſſeſſor. And in like ſorte hauehave I my ſelfe often done in this treatiſe.

According to this, we hauehave haerd before of Somers 'who howſoeuer he did not ſtrike himſelfe with ſtones, yet did he beate his heade and that with greate vyolence againſt the ground or floare of the houſe, and againſt the bedſted and throwe himſelfe againſt the wals.

The 17.17 Not hurt by all the… tormentes ſigne of one poſſeſſed is, that he is not hurt by all the vyolence that the diuell doth to his body, nor all the torments that he putteth him vntounto, ſo as (notwithſtanding all his rage and crueltye) not a bone of p. 13the poſſeſſed (as I may ſay) is broken. This appeareth by the 4. of Luke. where when Chriſte had commaunded the dyuell to come out of the man poſſeſſed, it is ſayd,Luke. 4. 3…Luke 4:3 that then the dyuell throwing hym in the middeſt of them, came out of him, and hurte him nothinge at all.

It is aſmuch as if it had bene ſaide: the dyuell vppon Chriſtes commaundement to goe forth of the man, caſt him violently and headlonge among the people, and there rent him ſore and extreamely… tormented hym, ſo as one woulde hauehave thought he had vtterly ſpoy led the man, or at the leaſt greatlye hurte him, (which appeareth alſo by the firſte of Marke, where the ſame ſtory beinge reported it is ſayde that the vncleane ſpirit tare hym) but ſayth the Euangelyſte Luke it proued not ſoe: for notwithſtandyng the dyuells rage & all the torments he put him to, yet he hurte him nothing at all. Euen ſoe it was with theſe: tormented they were moſte greuouſly, eſpecially at, and a little before the egreſſeof the ſpirites: Somers alſo did offer greate vyolence to his body, beatyng his heade and face (ſometimes a quarter of an houre togither) to the grounde or bedſteade, (as is before ſayde) ſo as one would hauehave thought he ſhoulde hauehave bruiſed himſelfe greatly▪ and yet had he no hurte at all or any of th… other by the like greuous torments they indured. The ſame is as true of Kath: Wright and Tho: Darling, which latter had in his fitts his armes and ſhoulder boanes thruſte out of their ioynctes, and ſet in againe: and yet heereby was made …euer a whit leſſe vnable to vſe them then before. As ſtrange alſo is that which is depoſed concernyng Somers that he was not burnt though ſome bare partes of his bodye laye in the hott fyer.

The reaſon hereof I take to be this, that ſathan hauīg leaue from god to enter into man, hath not withall leaue, or is forbidden to hurt him: for otherwyſe it were not poſſible his nature conſydered, but that he ſhoulde greatlye harme hym: and yet notwythſtandinge this prohybytyon of the lordes, he wyll be attemptynge to ſpoyle or hurte thoſe he poſſeſſeth, though he cannot or dare not doe it, becauſe by nature hee is inclyned therevnto. For eueryevery creature (aſwell inuiſible as viſible) is as it were vyolentlye carryed to doe accordinge to hys owne nature and kynde. In the manifoulde vexations of ſathan there fore and manner of vſynge them he poſſeſſeth, we maye as in a glaſſe bebold: the mallice, rage, cruelty & vnſatiable deſire of the diuell (as a roaring lyon) to deuoure and deſtroye 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 ouer thes principalities and powers I meaine the diuils, and the awe and ſubiection they are in vntounto the Lord▪ as well as the leaſt or weakeſt of hys creatures p. 41ſo lhe greate mercye of god towards man, remembring mercy euen …. And here this is worthy the obſeruing, that howſoeuer they which are poſſeſſed receiue no hurt at all by that which the ſpirit doth, though it be neuer ſo much, and neuer ſo fearfull to behold but are as well (notwithſtanding the ſame) after their fits as before: yet if any man doe but wreſt or ſtrayne their little finger (which is as nothinge in reſpect of that is done by the ſpirit) though for the preſent they complayne not thereof,18 …. as being then without feeling yet after the fit they …oe & this was often ſeene in Somers.

Herevnto we may add for the 18. ſigne of poſſeſſion, extraordinary and ſupernaturall ſtrength. This is euident by the 5. of Marke, where it is ſayd of one poſſeſſed, that no man could bynde him, noe not with chaynes: that being often bound withfetters and chaynes, he plucked the chaynes aſunder, and brake the fetters in peeces, neither could anye man …ame h…m. verſes 3. 4. …uk. 8. 29.And by the 19. of the Actes, where the man poſſeſſed ouer came and wounded 7. men. After this manner it was with theſe wee ſpeake of: their ſtrength was extraordinary and ſupernaturall, inſomuch as two or three ſtrong men could ſcarcely hould one chyld of the age of 10. or 11. yeares: but ſpeciallye this was ſeene in Sommers who in ſundry of his fits did ſhewe ſuch ſtrength, as ſomtime, 3. 4. or 5. ſometimes 6. or 7. men, though they had greate aduantage of hī (as bound to a chair, or lying vponupon a bed could ſcarcely rule him & though they labored hard that they ſwet therewith, yet he was not perceyued to pant or blowe, no more then if he had not ſtrayned his ſtrength nor ſtrugled at all, as is depoſed. The like ſtrength was perceyued to be in Darling as is noted in the printed booke: who being a boy of 13. yeares of age was of that ſtrength that 2. ſtronge men could not hould him downe or rule him. Of ſuch extraordinary and ſupernaturall ſtrength alſo was Kath: Wright. True it is that there is greate difference betwixt his ſtrength mentioned Marke. 5. and the ſtrength theſe ſhewed: and noe maruaile. For the man there mentioned was poſſeſſed with a legion of diuils, theſe each of them with one onlye as I ſuppoſe no maruell then though his ſtrength and his rage and furye exceeded theirs. And hence I take it to be, that of all thoſe mentioned in the goſpell to hauehave bene poſſeſſed, we reade not of on that was of like ſtrength and rage,Math. 8. 28.Matt 8:28 with him or them poſſeſt with a legion.19 The … of ſuper naturall knowledge. For beſides that already hath bene ſaide of their exceeding greate ſtrength & vnrulynes, it is recorded by S. Mathew, that they were very feirce, that no man might go by that way.

The laſt ſigne of poſſeſſion that in the holy ſcriptures I obſerue is ex traordinary and ſupernaturall knowledge: which appeareth by the 5. of S. Marke, where one that was poſſeſſed as ſone as he ſawe Ieſus p. 15a farr off,verſ. 6. 7. ſaid of him, that he was the ſonne of the moſt high God. Now if we conſider that this man had neither heard of Ieſus, his doctrin, miracles, nor ſeene hys perſon at any tyme before, as may appeare by this, that he was not onlye, a Gadaren, but had beſides his abidinge among the graues, and in the mountaines, and not amongſte men,verſ. 3. 5. …5. Luk 8. 27.Luke 8:27 and conſider alſo that he was not in his right minde: and 3. that he had * had deuils a long time, as St. Luke noteth: we can not but ſee and confeſe, that this knowledge or acknowledgment of our bleſſed Sauiour was ſupernaturall. This is further confirmed by the 16. of the Acts, wher it is not only ſaid of a certaine mayd of Philippi which was poſſeſed, that ſhe followed Paul and Silas crying and ſayiug, theſe men are the ſeruants of the moſt high God, ver. 16. 17.which ſhew vntounto us the way of ſaluation: but that which for this purpoſe is much more, that ſhe had a ſperit of diuination, ſo as ſhe could divine and foretell ſome thinges to come, whereby ſhe got her maſter much vantage. Such ſupernaturall knowledge (as well as ſtrength) hauehave all thoſe had, whom I affirme to hauehave bene poſſeſed with vncleane ſpirites. For hence it came to paſſe that thoſe in Lancaſhire foretold there fits, the number, manner and continuance of them. Iohn star. could tell whether it was cleane water they brought him, and two other of them, hauinge their eyes cloſed and ther faces from the glaſe tould directly when the ſand in the hower glaſſe was rune out: & thus hower after hower. as for Th. Darling, his ſupernaturall knowledg plainlye appeared by the booke written of him. and touching Kath. Wright, I ſaye this as in the preſence of God, that ſhe tould me of diuers thinges which no earthlye creature knewe beſids my ſelfe. Alſo I ſent Th. Wright her brother 2 miles of, to one M. Iohn Bereſford, and ſhe declared what he ſaid to the ſaid meſſenger before he returned: and the daye after I going from her with the ſaid gentleman, and leauing her with many about her, at my returne ſhe tould ſome of the ſpeaches which had ſecretlye in the feildes paſſed betwene vsus. But this ſupernaturall knowledge was moſt manifeſt in Somers, who tould of ſundrye thinges which were done and ſpoken diuers miles of him, and that at or about the ſame inſtant they fell out & to diueres ſtrangers comming vntounto him he made knowne ſuch ſecrets, as therat both they and others vponupon the acknowledgment of the truth the of wondred greatly. From hence likwiſe it came that divinlike (ſaue that he intermingled one or two errors) he continued his ſpeach in expounding the Creed for an howere together,A Bridwell houſe. and ſometimes alſo ſpeake of other miſteris. Hence alſo it was that he did divine and foretel things to come. For ſhortly after his repoſſeſſion in a traunce he vttered theſe words: I muſt goe to St. Iones, at St. Iones Darrell muſt not come nor neuer ablacke coate of p. 16them all: it is as I would hauehave it, they are myne enimyes. At ſ…es I muſt be, before the iudges, the iudges muſt * ſee. Somers 3. or 4. dayes after he ſpake theſe thinges among many more (whereof ſome are ſet downe before,Note this word, how fattlye the d…ill can ſpeake he tel…eth not what the Iudges ſhall ſee. which all were written from his mouth in the preſence of diuers credible perſons) was accordingly * carryed from his fathers houſe (where then he was) to S. Ioanes, whither neither my ſelfe nor yet any in the miniſtery who wold hauehave rebuked him ſharply (when once that was perceiued) might be admitted to come vntounto him.This was done by the maior & Aldermen vnderunder Pretence to find out Somers counter fe…ing which …s the … ſecret to themſelues ſo no man did euer dreame of any ſuch thing, vntil they going about it, it and appear…. And at the Aſſiſes (which was about 7. weekes after) he was ſent for before the Iudges: where my Lorde Anderſon: and the other Iudge did ſee him indeede in a deluding fytt. Now it is almoſt an odyous thing to dreame of any deceipt in theſe predictions of Somers conſiderynge they were magiſtrates which had a cheif hand in theſe thinges, and were the cauſes of them: for the two firſt of theſe, viz: the remouinge of him to S. Iones (forcibly againſt his fathers will) and the denying of the miniſters to come and ſee him: were done by the Maior & ſome of the Aldermen of Nottingham: and the laſt by a Iudge of Aſſiſe.

Heere wee muſt remember that as they which are poſſeſt are not themſelues of any extraordinary and ſupernaturall ſtength, ſo neither hauehave they themſelues any ſuch knowledge indeede, but only ſeeme ſo to hauehave. For whatſoeuer they vtter tending thervnto, commeth meerly from the ſpirits within them, vſing their inſtruments of ſpeach and not at all from the parties poſſeſſed who when they are come to thē ſelues hauehave no ſuch knowledge, neither knowe any ſuch thinge as before they vttered.

Beſides theſe tokens or ſignes which holy ſcriptures giueth,certaine ſignes which my ſelfe hauehave obſerued in experience. whereby wee may knowe and diſcerne of one poſſeſſed with the diuell, I hauehave in experience ſeene theſe,1 …oſtfull ſights and … appa…t…ones. 1 that the diuell doth mightely moleſt and afflict them whome he poſſeſſeth by ſights and viſions, (for the moſt part fearfull) appearing in the likenes of a cat, beare, dog, dragon, lyon flames of fyre, and ſuch like fearefull creatures whereof you may at large reade both in the narration before, and in the hiſtory of Thomas Darling. This was commō to all the 10. poſſeſſed perſons aboue named: 2. that they hauehave by fits on the ſuddaine a greate ſwelling in the body and ſtirring or mouing of the intrals within the body.2 Sudden ſwelling This alſo was ſeene in all thoſe 10. perſons. And this the King of Scots ſetteth downe for one Symptome of the poſſeſſed▪ terming it very aptly the boldning vp of the patients breſt and belly with an vnnaturall ſturring & vehement agitation within them: 3 Inflexiblenes & waight of the body, or members therof king of Scots Demonoleg…e, booke: 3 chap. 4.3. That in ſome fits the partes of the body poſſeſſed, as arme or legg, now one, forthwith an other, & ſome times the whole body are inflexible, and withall as heauy as ſomuch yron. And this the King of Scots moſt excellently deſcribeth in theſe p. 17words: an ironie hardnes 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 farr. 4 ſenſleſnes or want of feelin…4. that howſoeuer they are ſo miſſerablye vexed by Satan, as they beholderes would iudge them to be, in moſt extreame and intollerable paynes, yet they feele noe payne at all. yet I doubt not but that ſatan can ſoe order the matter as that the poſſeſſed ſhall hauehave payne: when he ſhall ſee it ſerue for hys purpoſe and this hath bene ſene in ſome of our Demoniakes: for when the diuill in Iane Aſhton went about to make her lye by pretendyng that ſhe was diſpoſſeſſed, to that end in her fits he put her to extreame payne: and Marg. Byrom felt vſuallye very great paine. I remember alſo that Somers ſhortly after his repoſſeſſion, and a little before he made that curſſed and lyinge confeſſion of counterfeiting groned moſt pittifully in ſundry fits, and when they were ended, & he com to himſelfe, ſaid that in them he felt extreame payne. which it may be the ſpirit therfore did, therby to drawe him to make the aforeſaid confeſſion, which beinge made, his fits ended, and theirwith the greuyous paines he had before indured. In like ſorte when one tooke in hand to heale Darling, & applied ſomthing to his legges, he felt then a pricking which put him to great paine.Thyreus de Do… moniacis, chap. 3. ſect 2. et chap. 10. ſect. 6. Thus then it may be, ſomtimes & in ſōe fits: but I take it that ordinarily he which is poſſeſt feleth noe paine in his fits. Herevnto we maye add, the running ſwelling which was ſo often ſene & felt in Som, 5 ſtrange Voyceswhich Thyreus the Ieſuit alſo witneſſeth to hauehave bene ſeene in perſons poſſeſſed, 5. ſtrang & vnnaturall voices, like to a bull,6 Diſfiguering of the face beare, ſwine, 6 the fearefull diſfigurīg of the face: which hauehave likwiſe in experience bine obſerued in others that hauehave ben poſſeſt. 7 Alſo the ſpeaking without the inſtruments of ſpeach,Thyreus de doemon. cap 3 ſect 2. et cap. 25 ſect. 2. 3. the mouth being wyd open, as did both Som. & Darl▪ with ſundrie other ſuch ſtrang & ſupernaturall accidents, wherof we hauehave hard before.

Thus we hauehave ſene 1. how & after what māner the poſſeſed in the tim of Chriſt Ieſus & his apoſtles,7 ſpeakinge the mouth beinge wide open even thos of whom the holy ghoſt ſaith were poſſeſſed, were handled or vexed by ſathan. 2. theſe perſons we ſpeake of, were hādled or vexed iuſt after the ſame māner: what leteth thē that thes ſhould not be poſſeſed with diuils as well as they? for ſeīg the like or the ſame effects were foūd in both, why ſhould not the like or the ſame cauſe, from whēce thoſe ſtrāg effects (we hauehave hard of) proceded, be in both? Imagine 2: ſicke perſons to be handled alike the one hath ſuch a paine in his head, the other hath the like: the one complaineth of a paine in his backe, the other of the very ſame in his: this is paī ed thus & thus in his belly, in his left ſide, in his armes, legs, feete, & the other even ſo: they are within of an extreame heat like fire, & it either of them outwardlye quakinge with cold: theire vrimes are alike, their pulſes they beate a lyke. who wyll not ſaye, that thes two hauehave the ſame diſeaſe? and that if it be certaine that the on of them hath ſuch aſicknes there is no doubt but that the other hath alſo the ſame? becauſe it cannot be, neyther was it euer ſeene, that in ſuch a conſent of effects ſo many I meane, there ſhould be a diſſent in the cauſes: why then ſhould it not be ſo heere? and why may we not infer and conclude ſo in this our preſent caſe? Thoſe mentioned in the goſpell, on the ſudden and by fits, were greuouſly vexed, cryed, gnaſhed there teeth wallowed, fomed, were throwne into the fyre, were feirce and cruell, offering much vyolence to themſelues and others, out of theire right minds, vttering dyabolicall ſpeaches, of extraordinary & ſupernaturall ſtrength, and of ſupernaturall knowledge: and after the ſame manner were all the 10. perſons ſpoken of before handled, as hath bene ſhew ed, and ſpecially William Somers: but the former were poſſeſſed with the diuell: why then ſhall not we affirme that the latter were poſſeſſed likewiſe? Touching the former it is certaine, that all the vexation inward and outwarde, their crying, gnaſhing their teeth, foming, wallowing, caſting into the fier, the dyabolicall ſpeaches they vtered. their ſupernaturall ſtrength and knowledge, with the reſt of thoſe thinges we hauehave heard of, came from the diuel, not being without but within them: why now ſhould not we thinke that the crying or ſcriking gnaſhing, foming, wallowing, caſting into the fyre, the diabolicall ſpeaches ſupernaturall ſtrength and knowledge, which were in Somers and the other perſons, came not only from the diuell, (whereof there is no queſtion or doubt at all) but from him being within them? yea how can we otherwiſe thinke. or how can it otherwiſe poſſibly be, except theſe effects (all or moſt of them) might procede from ſome other cauſe, the which I hauehave heretofore ſhewed cannot be?

In naturall diſeaſes and in other caſes we reaſon from the effects to the cauſe, and gather or conclude the cauſe by the effects: neyther doth it at any time deceaue vsus, though it may be ſōtimes we deceiue our ſelues. The phiſitian if he perceiue in his patient that he hath a cough, ſtich, and that his ſicknes began with an ague, knoweth thereby as by ſignes or effects, that he hath the pluriſy. In caſe we ſee one eueryevery other day quiuering and ſhaking for cold, preſently and truly wee ſay, he hath a tertian: and who is ſo ſimple that when he ſeeth ſmoake aſcendynge vp out of a chymney, knoweth not that there is fyre? why then ſhould we doubt when in the ſtrange handlīg & torments of a man (ſuch as hauehave bene deſcribed) we ſe (as I may ſay) the ſmoake of a ſpirit, that is, the operationes and effects of an euill 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 needes then be ſome ſupernaturall diſeaſe? and other then this it hath bene ſhewed (I truſt) in the begininge it can not be.

p. 19Our Phiſitianes if the hauehave the pulſe, vrin, and ſome two or three other ſignes of a diſeaſe, ſtraightwaies they affirme, it is ſuch a diſeaſe and we beleue them, though they receiue their ſkill from the wrytings of men, which are ſubiect to error. How much more ought we to beleue that the aforeſaid 10. perſons were ſicke of the diſeaſe wee treate of, to wit poſſeſt with diuels: ſeing we hauehave not 3. or 4. but ſo many ſignes thereof, and thoſe not taken out of the bookes of men: which may yea often do erre and deceiue, but out of the boke of god the word of truth.

And here this I affirme, that the ſpirit of god in deſcrihing at large the manner of their handling and vexation by ſathan who were poſſeſſed in Chriſt's time according to that we hauehave heard, doth not ſett it downe only as a matter of fact, but in reporting the ſame did beſides thereby purpoſe, (as I conceiue) to giuegive a rule and leaue a direction, to his church, whereby to diſcerne of poſſeſſion in the time to come, to the end of the world: implying therein thus much, that when wee ſhall ſee one handled after the ſame manner. that thereby wee learne and from thence gather, that the ſaid party is poſſeſſed with an vncleane ſpirit. And for confirmation hereof ſerueth excellently the queſtion of Chriſte to the father of the poſſeſſed child, after he had ſeene his ſonne in one of his fits:Mark 9. 2…Mark 9:2 how long time is it ſince he hath bene thus? for it is as if he had ſaid: Indeede thow ſaiſt true, thy child hath an euill ſpirit in hym, for whoſoeuer is thus handled hath the diuel in hym cauſing the ſame: but how long hath he bene poſſeſſed? where wee ſee that inſtead of aſkynge the father how long time hys ſonne had bene poſſeſſed he ſayth thus handled thereby ſecretly teaching vsus that they which are handled after that manner there mentioned, are poſſeſſed. Againe if it be ſo that Chriſt Ieſus hath left a medicine for the cu…ing of this ſupernaturall diſeaſe, that is a meanes for the caſting of ſathan out of thoſe he poſſeſſeth, and the ſame perpetuall, as (I hope) is here after made manifeſt, who can doubt but that the lorde Ieſus hath lefte ſome direction for the diſcerning of this diſeaſe? now all men will confeſſe he hath left none other: It muſt nedes thereforebe that he did it in ſetting downe the manifould effects and operations of the diuell, which being in men he ſendeth forth: from whence he would hauehave vsus (being reaſonable creatures) when we ſhall ſee the ſame effects in any to gather and aſſure our ſelues that there is the very ſame cauſe, viz: an vncleane ſpirit in the party ſo afflicted.

That which many obiect heere, 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 vnderſtood how it was with our Demonyacks: as well as the papiſts among vsus doe, he would ſay with them, that ther is no queſtion but they were poſſeſt: yet becauſe in his booke of Demoniakes which he hath very ſatly ſet forth, & is in the handes of many, he ſaith ſomthing againſt this firſt reaſon of mine and the certainty and ſufficiency of the aforeſaid ſigns, which I hauehave gathered out of the goſpell: I will therefor labour to anſwer him and weaken that hee obiecteth, that ſo my aforeſaid reaſon may ſtyll ſtand and remayne in his full ſtrength: And therewithall I will ſay ſomthing of the ſignes which the papiſts principally rely vponupon & truſt vn to for the diſcerning of their poſſeſſed.

His words be theſe followinge. Thyreus de doemoniac…s, cap. 22. ſect. 15.Addo quod nec ipſa ſigna &c. I adde that neither the very ſignes which are found in thoſe poſſeſſed of whom the goſpell maketh mention, are certaine and ſufficient tokens of men poſſeſſed Some of them were blynd, ſome deaſe, others dumbe, ſome of them were cruell to themſelues, ſome to others. They ſeemed to be the workes of ſuch as wer poſſeſſed, but they were not the ſignes of poſſeſſed perſons. vnleſſe per aduenture we will hauehave all that be blynd, dumbe, and deafe, and alſo all feirce, and cruell men to be poſſeſſed. And in the 25. Chap: hauing ſpoken newly before of the excedinge greate ſtrength of poſſeſſed perſons, euen ſuch as paſſeth all humane ſtrength,…ect. 9. and of their caſting into the fye and water: he ſaith of them that they be not certa et indubita ſigna: certaine and vndoubtfull ſignes his reaſon is Quoniam non doemones tantum, verum etiam praeter doemones, alios authores et cauſas habere poſſunt. Becauſe theis things or ſignes may hauehave not only the dyuels, but al ſo beſides the diuels ſome other authors and cauſes: which hee further cō firmeth by examples as of Maximinus the Emperor, and Iunius, whoe were of extraordinary and ſupernaturall ſtrength, as he ſheweth there at large: non tamen (ſaith he) pro obſeſſis habiti ſunt: and yet notwythſtanding they were not held to be poſſeſſed. Thus we ſe Thyreus flatly denyeth and argueth againſt that which hath bene ſomuch inſiſted vponupon, and preſſed by mee.

To paſſe by that abſurdity of his,… appeareth by … 26 chap …ct. 11. where graunting theſe thinges to be the workes of the poſſeſſed, that is of ſathan poſſeſſing, he yet deny eth them to be ſignes thereof: as though the ſeuerall operations of ſathan in any were not ſo many ſeuerall ſignes of his inhabyting the ſāe perſon, or the proper effect was not alwayes a ſigne of the cauſe which ſeemeth to be his firſt reaſon.

To paſſe by that I ſay let vsus cōe to the main reaſon he vſeth againſt the ſignes mentioned in the goſpell, whervpon onlye as the foundation my former reaſon wherby I indeuor to proue Somers the 7. in Lancaſhyre, and the other two were poſſeſſed, reſteth and is buylt. Againſt which argument of myne for proofe of theire poſſeſſion, thus out of Thyreus it maye be Obiected. The Euangelicall ſignes wherevpon p. 21I ground and infer the poſſeſſion I contend for, are not certaine ſufficient, and vndoubted ſignes of men poſſeſſed with ſathan: and therfore notwithſtanding the ſaid ſignes were ſeene and knowne to be in Somers and the reſt: it may well be that they were not poſſeſſed. That the Euangelicall ſignes are not ſuch Thyreus proueth thus: yf to be blynde dumbe, deafe, to be feirce and cruell towardes himſelfe and others, to gnaſh the teth, fome, to be of ſupernaturall ſtrength, & ſo of the other ſignes, be certaine and ſufficient ſignes of ſathan his poſſeſſinge of …n an then all that be blynde dumbe, deafe, be feirce and cruell towards thē ſelues and others, or gnaſh the teeth, or foame, or be of ſupernaturall ſtrength, and ſo of the other ſignes, are poſſeſſed with ſathan: but that is moſt falce, therfore the other alſo.

To the propoſition or firſt part of this reaſon I anſwer, that to be blynde, or to be dumbe, or deafe, or to be feirce and cruell towards him ſelfe and others, &c. without any further trouble or vexation, is no token of poſſeſſion: but yf any of theſe meete with other ſignes of this ſupernaturall diſeaſe, it greatly confirmeth the ſame vntounto vsus, and is a good ſigne therof. As for inſtance of foming: when foming is alone & ſeuered from other markes, it is no ſigne of one poſſeſſed: for in the falling ſicknes a man fometh, and yet hath not an vncleane ſpirit in hī. But let it meete in the ſame perſon with diuers other tokens of one poſſeſſed, though not all: ſo as the ſame man which fometh, doe alſo gnaſhe his teeth, wallowe, be caſte into the fyre be of ſupernaturall ſtrength and knowledge, then and in ſuch caſe (I ſay) it is a very ſignificant ſigne thereof. And this may be made playn by the like. An ague cough, and ſtich, are the ſignes of a plurify: ſeauer theſe, ſo as a man hath onelyonly one of them, and that which of them ſoeuer it is, can giuegive no aſſurance to the ſick perſon or phiſitian of the pluriſy: but let them concure & mete togither, & they ſignifie that, & as it were proclayme him to be ſick of the ſaide diſeaſe. Euen ſoe it is in this caſe: if Thyreus had ſaid that no one of the ſignes mentioned in the goſpell, was a certaine and ſufficient token or argument of poſſeſſion, I for my part woulde hauehave ſubſcribed vntounto him: but to ſay as he doth indefinittely and in the plurall number, that the ſignes there ſpoken of are not certayne and ſufficient ſignes of ſathan his poſſeſſinge, I hould it to be moſte falſe▪ and derogating to the honor and high eſtimation and accounte we ſhould hauehave of gods ſacred word. For ſhall the ſignes or any of the ſignes giuen by men in their writings of this or that diſeaſe be certain and ſufficient ſignes: and the ſignes giuen by the Lord himſelfe in his holy writings of this ſupernaturall diſeaſe or of any other thinge, be vncertaīe & inſufficient? or ſhall the ſigns giuen by you Papiſts of …n poſſeſt, forged out of your owne braine, & ſet downe in your bookes be vndoubted, certain, and ſuffitient, as you affirme: and the ſigns giuen by god himſelf thereof, and ſet downe in his booke, be vncertaine and inſufficient? Thyreus chap. 26. ſect. 4 & 9.O monſtrons impiety, Is not the Lord Ieſus (trowe we) much beholding to this Ieſuite in this doctrin of poſſeſſion, as he is to the reſt of that generation in all their other doctrins? who placeth the ſignes which Chriſt Ieſus hath giuen in his holy word of one poſſeſſed, among thoſe which are vncertaine and doubtfull ſignes, as appeareth further by the title of his 22. Chap: yea among thoſe which are not true ſignes, although they be ſo accounted by ſome? …or marke what his words be in the begining of this ſaid chapter: Reijciemus hoc loco primum illa, quae &c. we will firſt ſpeke in this place of thoſe which are not true ſignes of men poſſeſt, Thyreus chap. 22.although they be held for true ſignes of ſome: (in the concluſiō of which chapter he vſeth the wordes before conſcerning the Euangelicall ſignes) then afterward we wil aſigne thoſe which truly proue diuels to be in men. But what are thoſe which are ſuch true and in…allable ſignes wherwith the ſignes ſet downe in the goſpell are not to be compared? forſoth theſe:Popiſh ſignes of poſſeſſion. Thyreus chap, 26. ſect. 1. 3. Yf they refuſe to call vponupon the name of the lord, or any of the ſaints, to pronounce the name of Ieſus, to rehearſe a pſalme or ſome godlye prayer, or yf they tremble, and quake for feare, break forth into clamors, or outcryes, become impatient, blaſpheame, and make ſhew to doe vyolence vntounto themſelues, when the reliques of ſaints are applyed vntounto them, or an Agnis Dei is applyed, or beſigned on the forchead with the ſigne of the croſſe, or ſprinckled with holy water, or hauehave the most holy body of Chriſt gyuen vntounto them in the ſacrament of the Euchariſt, or ſhall hauehave thes words whiſpered into their eare in a ſtrange tongue, which they vnderſtand 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 giuen in the exorciſmes, or at leaſt moſt ympatiently indure them. Wherevnto after he addeth the touchyng of holy men. His (ſaith the Ieſuite) et ſimilibus ſignis Demones prodi dubium nullum eſt. That the diuels by theſe and ſuch like ſignes are deſcryed or knowne to be in men, there is no doubt. And this he goeth about to confirme partly by examples,…hyrens cap. 26. ſect. 6. 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 hatefull & greuous vntounto the diuels, 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 vſed, or ſhow himſelf troubled, yf he be commaunded to vſe them religiouſly or to rehearſe certaine praiers. ap. 26. ſect. 8.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 afrayd of theſe things, who can beleeue? will a p. 23chriſtian man tremble, yf he either ſay the pſalme (called) Miſerere, or heare it ſaid? yf he rehearſe the lords prayer, or any other that is godly? yf he ſee or touch reliques of the ſaints? ſect. 9.yf in his preſence exorciſmes be read? yf to the diuel it be obiected, that he hath forſaken God his Creator, when therfore the poſſeſſed tremble at thoſe things, when they reproue them of lyinge which vſe and apply them: quis dubitabit (ſaith he) quin trepidatio, et quae mox audiuntur blaſphemiae, latentes doemones prodant? who will doubt but that the trembling and the blaſphemyes 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 reliques in it to diſcouer ſathan thereby (whereat indeed Somers began to be ſom what troubled ſuch is the ſubtlety of ſathan to kepe the papiſts in their blyndnes) whervpon this recuſant beinge apprehended confeſſed his intent: who for the reliques found about him was indeed committed by the magiſtrate to the ſherifs houſe: but after a fewe dayes the mat ter was ſo ordered, that the papiſt went quietli home again or to thoſe who had ſent him to doe that worthy ſeruice: wherin the diuel for his parte was not wanting, ſo to entertayne and welcomme him, as mighte make moſt for his aduantage.

But to returne to Thyreus againſte whome and all papiſtes touchinge theſe feigned ſignes of theirs I argue thus:That the Popiſh ſignes of poſſeſſion be not certaine and vndoubted ſignes but maye be counterfeited. Yf theſe be certaine and vndoubted ſignes of poſſeſſion, then it is not poſſible but that all ſuch ſhal be poſſeſt, in whomſoeuer all theſe ſignes may or ſhall be found: but all theſe may be in one that is not poſſeſt: therefore are not certayne and vndoubted ſignes of poſſeſſion. The propoſition or firſte parte of this reaſon cannot be denyed: and the truth of the aſſumption (or ſecond parte of this argument) appeareth by this: that all theſe ſignes of theirs may be counterfeyted, and donne in diſſimulation by whomſoeuer will feigne himſelf to be poſſeſt with the diuell as Somers ſaith he hath done. For howſoeuer Somers could not eaſily by counterfeytinge fome wallowe &c. eſpecially in ſo greate meaſure, and that manner we hauehave heard, nor yet poſſibly be of ſuch extraordinary and ſupernaturall ſtrength and knowledge, as he was: wherevpon we forbeare not to ſay, but moſt confidently auoucg, that it is vmpoſſible for him to bee a counterfeyte, and for the ſignes of poſſeſſion giuen vsus by the holye ghoſt in the goſpell, to be diſſembled or to be donne by arte of man, or humane power yet we feare not to affirme, yea your ſelues will ſcarcely deny but that he might feigne, and in deepe diſſimulation doe, all thoſe you giuegive for certain and vndoubted ſignes of one poſſeſſed. For who ſeeth not that it were no harde thinge for him or any other that would attempte ſuch an impiety, but moſte eaſy, to abſtayne & refuſe to inuocate the name of god, or ſome of the ſaints, to pronounce the name of Ieſus, to rehearſe a pſalme, or ſome godly prayer, to ſhake and tremble as it were for feare, to be ympatient (in ſhew), to blaſpheme, when reliques are applyed vntounto them, or an Agnis Dei, or be ſigned with the ſigne of the croſſ or ſprinckled with holy water, and to ſhew or carry ones ſelf accordinge to all the other ſignes wherof we hauehave heard? Seing then all theſe ſignes may fall into a counterfeyt, who is one not poſſeſſed, but faininge ſo to be: it followeth therfore neceſſarily that theſe ſignes of the papiſts are not only vncertaine and doubtfull ſignes, but lying alſo & de ceiuable ſignes, as like as may be to the authors of them.

Againe yf theſe be certaine ſufficient & vndoubted ſignes of poſſeſſion, then may one certainly diſcerne ſathan his poſſeſſing one, without any helpe or direction from the ſcriptures, for none of theſe are mentioned there, but without helpe and direction from the ſcriptures we cannot certainly know when ſathan poſſeſſeth one: therfore theſe are not ſuch ſignes as is affirmed. For who can aſſure vsus that the diuel is in ſuch a mā really, if the lord himſelf by his word doth it not? cannot the diuell deceaue vsus by his cunning and ſubtlety, and make vsus beleue that he is in man when he is without him, by moleſtinge him by ſome externall operationof his, if the lord permit him ſo to doe? or is any mortall man of himſelfe without any helpe and direction from god (which he giueth in his worde) able to match the ſubtle ſerpent ſo as he ſhall not be able to deceiue him? ſo it ſhoulde ſeeme by the papiſts, and the ſignes they giuegive out of theire owne brayne. How then is it ſaide that ſathan by his ſubtlety deceyueth all the world? …uelation, 12. 9.And who that hath an eye to ſee with, ſeeth not, how heerein the deceuour deceaueth them mightely? making them beleue, that he cannot abide but is tormented with their fooliſh, ridiculous▪ and ſuperſtitious toys as theire conſecrated or hallowed thinges holy bread, holy water, hallowed oyle, hallowed brimſtone burned in the fire, &c. holy reliques an agnis dei. and aboue all the ſigning of them with the ſigne of the croſſe: wherby the diuels are not only diſcouered, but alſo (which is more) caſte out of men, as the Ieſuit teacheth his ſchollers at larg throughout his 24. ch: whereof that is the tytle and argument. Yf the dyuell can ſo ill away with a croſſe, ſect. 7.to let the reſt goe, if as Thyreus ſaith and alleageth out of ſome: Crux be timor doemonum: a croſſe be the feare of the diuels, and that: That the diuell is not afrayd at the ſigne of the croſſe.timor et tremor cadunt ſuper doemones cum ſignum crucis viderint, that the diueles feare and tremble when they behould the ſigne of the croſſe: yea quamuis nullo piaetatis ſtudio haec crucis arma &c. although, this weapon of the croſſe be vſed with noe care of godlynes, yet notwithſtanding it will vex the diuells, and geeatly torment them: How cometh it to paſſe that Coniurers in their coniurations vſe & make croſſes p. 25as appeareth by that is ſaid before of Edmund Hartlaye the coniurer, who in his coniuring and raiſing vp of the diuell, deuided his circle in to 4. partes, making a croſſe at eueryevery deuiſion? and how falleth it out that the diuels then ſhew them ſelues, and that they can abide and indure to be there preſent, in the preſence & vew of ſo many croſſes: It may be it is thus, that when the coniurers call vponupon and inuocate the diuels, hauing made firſt ſo many croſſes,Merigus in fug▪ Doemonum. the diuels dare not but cōe & preſent themſelues, though alas in much feare & trembling, whence cometh it alſo that coniurers hauehave aſwell good ſtore of croſſes in theire bookes of cōiurations, as the papiſts in theire exorciſmes? Surelye by that arte of theirs which they learne and get out of their ſaid bokes ſo becroſſed they attaine by vertue & ſtore of the ſaid croſſes ſome power and authority ouer the diuels, which they after exerciſe ouer them ſo that the papiſts onli hauehave not power ouer the diuels, as they affirm wherof you ſhall heare hereafter. Here we may behold the iuſt iudgmēt of god vponupon them: who becauſe they will not receiue & truſt to the ſignes the lord hath giuen in his word, which are the only certaine & ſufficient ſignes to ſignify ſathan his poſſeſſing of men: ſuch as who ſoeuer truſteth vntounto them, & will be directed by them cannot error be deceiued herein: ſuch as in whomſoeuer they are, the ſame perſon is for certainty poſſeſſed, and ſuch alſo as without which we can not certainly knowe when ſathan poſſeſſeth man: therefore I ſay becauſe they will not beleue and receiue theſe ſignes, the Lord ſendeth them ſtrong deluſions, that they ſhould beleue lying, fooliſh, & ridiculous ſigns, ſhewed forth or giuen by ſathan in all deceiuablenes.

Thus hauehave I ſufficiently prooued out of the word of god the poſſeſſion of the parties wee intreate of, and diſproued what is or may be obiected againſt it. Ther are beſids ſome other reaſons which may further confirme the ſame vntounto vsus: As firſt, in that they were deliuered vppon the prayers and faſtes which were vſed for that purpoſe: we may thereby bee the rather perſwaded that they had euill ſpirits within them▪ where we muſt remember that it was not thus once, but ſundry times, not with one perſon alone, but with diuers. Now whence came it that ſuch certaine and preſent deliuerance came to the aboue named partyes ſo afflicted as is aforeſaide, vponupon the vſinge of this ſaide meanes? Surely hence, becauſe they being ſicke, of this ſupernaturall diſeaſe▪ I meane hauing vncleane ſpirits within them, had the ſupernaturall meadycyne applyed vntounto them, whych God hymſelfe for the cureynge theireof hath lefte and ordeayned: which beynge ſoe, it is noe marueyle though they were preſentlye healed. For what meadicyne is ſoe ſoueraigne, as that which is of the Lords owne appoyntment? had they bene ſicke of any other diſeaſe, p. 26and namely had they bene vexed by ſome outward operation of ſathan, as of neceſſity they muſt if they were not poſſeſt: they had not vndoubtedly all of them bene ſo preſentlie deliuered as they were.

For howſoeuer god hath appoynted vsus to faſt when we are in any affliction of body or mynd, neither ſhall it be done in vaine: yet he hath no where promiſed that the ſame ſhall proſper to the deliuering of vsus from the ſaid affliction,math 17. 21. as he hath in this caſe of poſſeſſion, in particular and by name. This kind (ſaith our ſauiour) goeth not out, but by prayer, and faſting: therein ſecretly promiſing, that praier and faſting being vſed, euill ſpirits doe and ſhall goe out. Againe how came it to paſſe that we in our prayers inſtantly calling vponupon god, that he woulde be pleaſed to caſt ſathan forth of them whoe lay ſo miſerably vexed, by the diuell before vsus, (that their bodyes might not be receptacles for the vncleane ſpirits, but temples for the holy ghoſt to dwell in) that they were therevpon, and euen then deliuered according to our requeſts and ſupplications ſo made, if they were not poſſeſſed?

Theſe thinges 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 hauehave ſpoken of by the way to wit, Kath: Wright and Tho: Darling, vnleſſe he be either like vntounto Thomas, and with him ſay, except I had ſene theſe things that are here reported, and had made tryall of them with my handes, I will not beleeue them, or be of this iudgment, that men in theſe dayes cannot be poſſeſſed. The former of theſe may remember for theire humblinge that by the ſentence of our ſauiour himſelfe, this is to be faithleſſe: as touching this worke of god, I meane and that it is a bleſſed thinge to beleue that the truth we ſee not. 2. that before God and men they ſhall be the more inexcuſable, becauſe theſe thinges hauehave bene donne not beyond the ſeas, but heere at home in our owne countrye, & that in diuers partes therof, and ſome of them in the middeſt of the kingdome, ſo that we neede not goe farr either in our owne perſon, or by our letters to inquire into the truth of this matter: neither hauehave they bene done in a corner, and before ſome few only, but openly & in the ſight of all thoſe that for ſundry wekes would come vntounto thē, which I dare be bould to ſay were for nomber (in a manner) innumerable wherof diuers were very learned and wiſe, cheef men in the magiſtracy and miniſtery, not eaſy to be abuſed, and about 30. alſo hauehave vpō their oathes giuen teſtimony herevnto.

As touching thoſe who therfore reiect that is ſaid,That ther are poſſions in theſe dayes and whatſoeuer they heare conſcerning this matter, becauſe they iudg that none eyther are or can be now poſſeſt, as I cannot but wonder that an… eſpecially of the learned ſhould be of this iudgment, conſideringe there is p. 27neither iot nor tytle in the ſcriptures for them, but much againſt them nor yet in any writer ould or new that euer I red or heard of, ſo I demaund of them how they dare affirme the ſame, for it is in effect all one as yf they ſhould ſay, god can not now ſend diuells into men, or god cannot in theſe dayes plague and correct men, by ſending ſathan into them to vex them in their bodies, which I thinck they would be loath to auouch:Titus …. 2. 2 Tim. 2. 1….2 Tim 2:1 for it is more then bouldnes to ſay of the almightye that he cannot doe this or that, except it be ſuch as is eyther contrary to his nature, or his reuealed will: which cannot be ſaide of this. To ſay it is againſt his nature is moſt abſurde, and if we will hauehave it agaynſt his will, we muſt ſhewe where that part of his will is reuealed, which is a thing impoſible, for aſmuch as the contrary, that men may now be poſſeſt, appeareth by daily experience which cannot fall out contrary vntounto the will of god, and by the word of god in Deut: 28. it is writtē, If thou wilt not kepe (ſaith Moſes) and doe all the words of this law that are written in this boke and feare this glorious and fearefull name the lord thy god, verſe 58then the Lord will make thy plagues wonderfull, and the plagues of thy ſeede, euen great plagues and of longe continuance and eueryevery ſicknes, and eueryevery plague which is not written in the boke of this lawe, will the lord heap vponupon thee vntil thou be deſtroied. Seing thē god threatneth to bring vponupon the diſobedient and ſinfull people wonderfull plagues of which kinde this is one,Deut 29. 20.Deut 29:20 and eueryevery plague or curſe he hath, whither it be ſuch as is written (as is expreſly ſet doune in the chapter following) or not written: 1 Tim 4. 1. 2 Tim 3. 1. 2. 2 Pet 3. 3. Iude. 18.1 Tim 4:12 Tim 3:12 Tim 3:22 Pet 3:3Jude 1:18vnderunder one of which kindes this curſe, to be poſſeſt with the deuill muſt needes be comprehended: and that in theſe laſt dais there ſhall be perilous and ſinfull times, wherein iniquity ſhall abound, ſoe as the ſonne of man when he commeth, ſhall ſcarcely finde any fayth vp on earth: Howe can it be denyed but that the lorde may ſmyte ſome with this iudgment, yea and (as I conceaue of this ſcripture) will alſo, which is more. And leſt we ſhould vnderſtand this of the Iewes only and reſtraine it to the time of the lawe, (either of which is abſurd) we muſt remember that we hauehave the ſame or like threate renewed vponupon vsus by the ſpirit of god in the time of the goſpell, and expreſly agaynſt eueryevery man, aſwell Gentile as Iew, as all men will graunt. I proteſt (ſaith the ſpirit) vntounto eueryevery man that heareth the wordes of the prophecy of this booke, Reu. 22. 18.Rev 22:18that if any man ſhall add vntounto theſe thinges, god ſhall add vntounto him the plagues that are wrytten in this booke, and yf any man ſhall diminiſhe of the wordes of the booke of this prophecy &c Seing then that it cannot be denied, but that there are in theſe laſt & euill dayes, both which add to this boke, & dyminiſh from it, & that this plague of poſſeſſion by deuils is written in the ſame: we muſt nedes acknowledg & cānot doubt but that god may ſend this plague alſo in this laſt age of the worlde. p. 28Againe ſeing poſſeſſion is a puniſhment or correction of the lord, laid vp …n a man by the miniſtery of ſathan for his ſinne: and that men are now as greuous ſinners as euer,Iuſtin Ma… I … 16 … Orig in 17 … A … Tertul ad Sea palam. et de co… M…. cap. 11. Capr. ad de me… …. Hieron in vita Hilar. Chriſoſtom 5. Homil. 4. de incomprehenſibili de…natura. Theodoret in hiſtoria ſancti patrum ſect. 13. in Maced. Auguſt. de v…litate credendi, cap. 22. et liber de beati vita et liber 4 de ciuitate dei cap. 34 et lib 21. de ciu. dei cap. 18. Pet. Ma…tir com Io. part. 4. cap 9. ſect. 13 Philip. Melanct. lib epiſt. Chemnit de ſac…amento ordinis, parta 2. Beza Homi 26. in hiſtor Paſſionis. Vogellius in theſau. theologico pag 980. King of Scots in his Doemono logie lib 3. ca. 4 Chaſſ. lib 1 cap. 17 Demonijs cap 3. 6. 7. 8. 10. 11. 12. cap 8 Thyreus de doemoniacis. the lord alſo in like ſorte affected now towardes ſinne and ſinners as heeretofore, as ready euerie way to chaſtice men for ſinne in theſe dayes as in former: it cannot bee but that men may bee poſſeſt now, yf the lorde thinke good that way to correct them▪ yea euen as well and vſually as in former time.

Laſtly it is to be remembred: that as all churchs, ſo al righter anciēt, & latter, chriſtians and papiſts, which hauehave ſpoken more or leſſe of this matter, giuegive theire full conſent heereto, and many examples from age to age are giuen hereof. Here might be brought in, a multitude & greate heape of teſtimonies, to proue that men maye be nowe poſſeſſed but I will let them alone, and only coate them in the margent, becauſe I thinke it a needeleſſe thing in ſo plaine and euident a matter to vſe ſo many wordes, ſpecially ſeing hereafter I alleadge the moſt of theire teſtimonyes, for the confirmation of diſpoſſeſſion ſince miracles ceaſed, which is farr more doubtfull then this other of poſſeſſion, and cō prehendeth in it this alſo. For if men hauehave bene and may be now diſpoſſeſſed, ergo poſſeſſed. Wierus in the begining of his 4. booke de preſtigijs doemonum ſpeaketh of many that hauehave of late yeares bene poſſeſed with diuels: ſhewing at large their ſtrange, admirable, & moſt greuous vexations by ſathan: and among others he maketh mention of about 70 damſells which togither in one night 1555. in an houſe at Roome where Orphanes were kept, became Demoniacks: whereof ſaith he, not one of them was recouered two yeares after yea it may be not at all, which ſure is more ſtrange then their poſſeſſion: conſidering the great power and authority the Romaniſts hauehave ouer diuels, euen the ſame with the Apoſtles if you will beleue them: as hereafter you ſhall heare. Alſo of later time and nearer vsus, euen at Amſterdam a greate towne in Holland Anno 1566. there were as he declareth at large 30 children or thereabouts in 8. or 10. weekes poſſeſſed with diuels.

But to let the dead and their writings goe, let vsus inquire of the liuing: Aſke of our trauailers what they hauehave ſeene & credibly heard in other countries, beyond the ſeas, and you ſhall heare what they will ſay demaund of the papiſts, and they with one conſent will tell you that mē may be poſſeſt, & that among them ther daily are ſuch. Thyreus (a man now liuing) in a booke lately written of this argument nameth a great many that (long ſince miracles ceaſed) were poſſeſſed with diuels whereof ſome were great and honorable perſonages, children to Emperours 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 formes of Ezorciſme, proclaime their iudgment herein to p. 29all the world, yea who knoweth not how they greatlye vaunt of the power that in theire Church they hauehave to caſt out diuels? This brage of theirs is anſwered by D. Fulk, and diuers others▪ but neither he nor any other returneth in anſwer, that men cannot in theſe daies be poſſeſt, which had it bene a truth they wold neuer hauehave omitted.

But why doth it ſeeme ſo incredible and impoſſible vntounto ſome, for one to be nowe poſſeſt?Obiect. Becauſe myracles are ceaſed. It ſhoulde ſeeme then to be poſſeſt with the diuell 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 hauehave none ſick of feauers, palſyes, and other infinit diſeaſes: none dumbe, deafe, blind, halt, or maimed. Notwithſtandīge then that miracles are ended, poſſeſſion with diuels may remaine, ſeing it is certaine it is no miracle,ver. 16. 18. but a ſicknes or ſupernaturall diſeaſe which ſomtimes miraculouſly was healed by Chriſt and his Apoſtles, as appeareth by the 17.ver. 42. of S. Mathew, where the father bringing his poſſeſſed child, ſaith thus to Ieſus, I brought him to thy diſciples, and they could not heale him: and preſently after it followeth: and Ieſus rebuked the diuell and he went out of him: and the child was healed at that houre. math. 15 22 28. compared with mark. 7 25 29. verſ 25. Luke. 4. 36.Luke 4:36In like manner it is ſaid in the 9. of S. Luke: that Ieſus rebuked the vneleane ſpirit and healed the child, and deliuered him to his father And for further profe hereof ſerueth excellently, that in the 8 of S. Luke: verſe: 2. where it is ſaid, that certaine weomen were healed of euill ſpirits and infirmityes, How caſtinge out of the deuell is a miracle.as Mary which was called Magdalen, out of whome wēt ſeauen diuels, where by the word healed, we may learne, that poſſeſſion is a diſeaſe, to wit ſupernaturall, 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 vnnaturall diſeaſe. For thus it is written in the 9. of S. Marke: when Ieſus &c. he rebuked the vncleane ſpirit, ſaying vntounto him thow dumbe & deafe ſpirit, I charge thee come out of him. Then (it is ſaid) the diuell came out: the very ſame we hauehave in the firſt of S. Marke verſe 25. and a little after it followeth: verſe 27. he commaundeth the foule ſpirits with authority, and they obey him. And in S. Luke, with authority & power he comaundeth the foule ſpirits and they come out, In theſe caſes we all knowe Chriſte, 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 myracle then is by aword, or commaunde to caſte the diuell out, and this is ceaſed with other myracles, but to be poſſeſſed of the diuell is noe myracle: no more then to be blynde, ſick, or lame: which are iudgmentes of god vppon man for his ſynne: wherevppon poſſeſſyon with dyuelles is often brought in amonge other plagues of god, p. 30and namely in the 4. of Math: where it is ſaide: They brought vntounto Ieſus all ſick people that were taken with diuers diſeaſes and grypings, and them that were poſſeſſed with diuels, Math 8. 16. 17. Mark 1. 32. verſ 24.Matt 8:16Matt 8:17Mark 1:32and thoſe which were lunatick, & thoſ that had the pa…y and he healed them. The like we reade in the 8. of Luke: And at that time he …ured many of their ſickneſſes, and plagues, and of euill ſpirits, verſ. 21.and vntounto many blynd men he gaue ſight freety. Seing then it is no miracle to be poſſeſt of the diuell, but a diſeaſe, as is the lunacye palſy &c. the myracle conſiſting in caſting out the diuel by a worde: notwithſtanding myracles are ceaſed, poſſeſſion may remayne: for as notwithſtanding this miraculous healing heere ſpoken of is ceaſed & gone, yet men ſtill are ſick, and taken with diuers diſeaſes, and ſome are lunatick, ſome hauehave the palſy &c. ſo alſo ſome are or may be poſſeſſed with diuels, and for my owne parte I will as ſone hould that mē cannot now be ſick …unatick, hauehave the palſy, be blind, deafe, lame, as this other, that men in theſe dayes cannot be poſſeſt, which many mē yea ſome otherwiſe of great learning hauehave preſumed to maintayne. yea who is ſo ſimple that by theſe few wordes ſeeth not, that the ceaſing of myracles proueth not the ceaſing of poſſeſſion by diuels? and yet if you aſke theſe men who will hauehave no poſſeſſion in theſe dayes, the reaſon thereof, forthwith they will tel you that myracles are ceaſed: then which anſwer nothing can be more abſurde. And whereas ſome affirme that men were poſſeſt, Obie…t. 2.to the end that the diuinity of Chryſt might appeare and ſhew it ſelf, ſo the caſting forth of the ſpirits, and the goſpell 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 appeare) and therefore the deity and goſpell of Chriſt being now ſufficiently confirmed, poſſeſſion with diuells muſt needes ceaſe: I deſyre them to ſend me to ſome parte of gods worde for my information therein. If they can not (whereof there is no doubt) then they muſt needes confeſſe, that the reaſon is becauſe heerein they knowe or vnderſtand not aright, howſoeuer otherwiſe their knowledg may be greate. For ſo ſaith the holy ghoſte: to the lawe and to the teſtimony: yf they ſpeake not according to this word, Iſa. 8. 20.Isa 8:20it is becauſe there is no light in them. I maruaile at men eſpecially of vnderſtanding, that they will open their mouthes to ſpeake where god is ſylent: and that they will be ſo bould to render a cauſe or reaſon of the lordes owne fact, where he himſelfe hath not donne it. You take too much vppon you my brethren,1 Cor. 4. 6. Rom. 12. 3. Deut. 29. 29.1 Cor 4:6Rom 12:3Deut 29:29 in preſuming to vnderſtande aboue that which is written, and meete for you to vnderſtand, and doe not vnderſtand accordinge to ſobryety. Know you not that thinges reuealed, belong only to vsus and our children? why then will any take vppon him to render this for the ſole reaſon or cauſe of poſſeſſyon p. 31which god (we all know) hath not reueled: but in truth the contrary. But what leadeth men to ſay that men were therefore poſſeſt that the godhead of Chriſte and his almighty power might be ſeene in the caſtinge out of diuells, and the doctrine of the goſpel be confirmed? Suerly this: becauſe, it is euident that by their eiection theſe things were performd By the ſame reaſon I may inferr, that men were therefore ſicke, had the palſy, lunatick, lame, blynd, deafe, and dumbe, for the diuinity and goſpell of Chriſt were confyrmed as well in the myraculous healynge of the perſons ſoe afflicted, as in the diſpoſſeſſinge of diuells. And yet not withſtāding no man is ſo abſurd as thence to gather and conclud, that ther are or can be none ſick now, none hauing 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 dayes: wee ſee then that it being graunted that mē were poſſeſt to that ende the deity and doctrine of Chriſte, I meane the goſpell, might be confirmed by the healynge of thoſe which were poſſeſſed, which I denye not: yet that letteth not but that men maye be poſſeſt in theſe dayes.

To ſpeake more playnlye therfore, as in the bodilye diſeaſes and infirmityes of thoſe men which our Sauiour 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 perticular by the man that was borne blind: and yet notwithſtandinge there was ſome other cauſe or cauſes therof, & namly ther ſine, as apeareth by chriſts owne ſpeaches in the cureing of diuers, ſaying to ſuch, thy ſine are for giuen thee, ſine no more leeſt a worſe thing come vntounto thee: the which cauſe remaining, the diſeaſes and other infirmities of mans bodye doe remayne: ſo though of this ſupernaturall affliction in thoſe which were diſpoſſeſſed by Chriſt a cauſe thereof was, that the divine power and mercye of Ieſus Chriſt might appeare in their cureinge, as is playne by the aforſaid place of mathew, yet that was not the alone cauſe, but the ſinne alſo of the parties (as is euident by that aforeſayd) without which they could neuer hauehave bine ſo miſerably vexed by ſatan as the were:Iohn 9. … Math 9. 2. Iohn …. 1….John 9Matt 9 which ſinne in man remaininge, it is plaine that the ſayde diſeaſe doth or maye remayne,cha… …. 16. … and ſhall or may ſo long as ſinne remaineth in man. Indeed if for this cauſe only men had bine poſſeſt, that in the expulſyon of the ſpirits by Chriſt and his Apoſtles the diuinitye and goſpell of Chriſt might hauehave bene confirmed, it had bene ſomethinge, yea very much they had ſaid, and I for my part woulde hauehave ioyned with them therein: but for this cauſe only men were not poſſeſt, for then there muſt neuer hauehave bene any poſſeſſed but ſuch as were by Chriſt and his Apoſtles diſpoſſeſſed, or ſome other indewed with that p. 32Apoſtolicall guift… the contrary whereto appeareth by Math: 12. 27. & Act: 19. 13. The which as theſe two ſcriptures proue, ſo by them alſo it is manifeſt to the aduiſed reader,That … that men were poſſeſſed before Chriſts time, and vnderunder the lawe: yea this diſeaſe was common before the incarnation of our bleſſed Sauiour, ſo as many were ſick thereof: otherwiſe how could the rude and common people hauehave ſo readilye and truly diſcerned thereof, as by the goſpell it is euident they coulde and did? maiſter (ſaith one of the people to Ieſus) I hauehave brought my ſonne vntounto thee, …which hath a dumbe ſpirit: yea not only the men, but the ſimple weomen alſo were acquainted with this diſeaſe:… 15. 22. chap 7. 25. hauehave mercy on mee Lord, ſaid a poore Canaanitiſh woman vntounto Chriſt: my daughter is miſerably vexed by the diuell. And leaſt we ſhould ymagine either that this child was not poſſeſt, or that the mother knew not ſomuch Mark ſaith plainly, this child had an vncleane ſpirit, and that this woman beſought Chriſt that he would caſt the diuel out of her daughter: whereby it appeareth that ſhe knew or at leaſt tooke it, and that rightly, that the diuel was in her child: Seing then (I ſay) that the common people were ſo well acquainted with this diſeaſe, and could ſo truly diſcerne the ſame, it muſt needes be that both many were poſſeſt, and had ſoe bene of long time: for otherwiſe the vulgar ſort (as we all in reaſon & experience know) could not poſſibly hauehave attayned to that knowledg Hence it followeth that many were poſſeſſed vnderunder the lawe & befor Chriſt was manifeſted in the fleſh, into whome it cannot be that god ſent vncleane ſpirits, to the end that the diuinity of Chriſt might appeare in their myracalous eiection, but for ſome other cauſe or cauſes beſt knowne vntounto his maieſty:Gen …2. 1. …ob. 1, 11. & 2. 3. 4. 5. 6. …am 12. 3. 13. 1 pet 1: 6. 7: and 4 12. Reuel… 3. 10.Gen 2:1Rev 3:10 and namely to chaſtice them for their ſinnes, (as is manifeſt by that wee hauehave alleadged before out of Deut: 28. and 29.) which is the cauſe of all iudgments, though god alwayes reſpect not that principally, but ſometimes (beſides his owne glory Iohn: 9. 3.) ſome other thing beſt knowne to himſelf: as we ſee in the example of Abraham, Iob, with others, and by ſundry teſtimonyes of holy ſcripture.

To returne therefore againe to ſpeake of thoſe parties we intreate of Yf any obiect againſt this poſſeſſion that in all theſe thinges we were deluded by ſathan,Obi. this which you would hauehave a poſſeſſion, was nothinge but an illuſion of ſatan. by whom our ſences were deceyued, ſo that wee ſemed to ſee that which we did not ſee indeede: To ſuch I anſwer, that if any ſuch thing were, then not our ſight alone but all our ſences were deceiued, our taſting only excepted: for we did not only ſee & looke vponupon with our eyes ſtrange and impoſſible accidents, but heard alſo with our eares, and handled with our handes, yea ſundry ſmells there were, ſome times moſte ſwéete and delectable, at other tymes moſt noyſome & ſtinking, no man knowīg from whence they came, as is to be depoſed by many. Now it is hard that ſo many ſences ſhold be deceaued. But what is more againſt ſence then to ymagine and obiect that here? He fomed as white as the ſnowe, as thike as that which commeth from the horſe or boare. About 150. of vsus beheld this offt and many times, and ſomtime for an hower together ropinge downe along on his breaſt. It was to be felt. It was wiped awaye, & the cloth wett therwith in the ſight of vsus all. ſhall we now ſaye he ſeemed to fome, but did not fome? he was of that ſtrength, that diuers times 4. or 5. though they had great advantag of him could not rule him: what is there more againſt common ſence, then to affirme that he ſeemed onlye to be of ſuch ſtrength, but was not ſo? & which of their ſences I praye you, & how manye of theire ſences were deceaued, which tried their ſtrenght with his? & whither was there not ſomthing els deceiued beſids ther outward ſences? If herein my ſences were deceiued, I will truſt them the worſſe whylſt I hauehave them, yea I aſſure you yf the caſe were ſo, I could not tell when or wherin to truſt them, leſt they ſhold deceiue me, as they did then, all the witneſes herof (yf they will ſpeake according to their knowledge and conſiene) and I doubt not but are of the ſame Iudgment with me. Againe thus one might hauehave obiected againſt the poſſeſſion of thoſe which had euill ſpirits in them, whē Chriſt and his Apoſtles were vponupon earth, as well, & with as good colour & apparance of truth, as againſt the poſſeſſion of ſuch as we ſpeake off. But if one ſhould hauehave done ſo, had he not ſpurned againſt the truth, and by conſequence bene in great fault? yes verilye: ſo ſuerlye doe they, and are no leſſe faultie which obiect this againſt vsus, and the poſſeſſion we ſtriue for. Take heed therfore good chriſtian reader, I beſeech thee, leſt whileſt thou ſtand for the deluſion of ſathan, he delude and deceaue thee. And thus much for proofe of the poſſeſſion of they perſones aboue named.

The end of the Firſt Parte.

HERE FOLLOVVETH THE SECOND PARTE.