Narration of the Strange and Grievous Vexation by the Devil, Part 3 · Subpart 2
The 2. part. That they were verily diſpoſſeſſed, and of the meanes wherby the ſame was wrought.
Hauinge ſufficiently proued euen by the teſtimony of holy ſcriptures thoſe perſons we treate of, were verily poſſeſſed with the diuell, with ſuch vnanſwerable reaſons, as may ſuffice any indifferent man, that is not ouercarried with preiudice or partiallity againſte the cauſe, ſo as it is altogither needeleſſe to ſpeake any thinge further for proofe therof: now it followeth that we proue likewiſe with ſuch inuincible arguments the diſpoſſeſſion of them: in handlinge of which point we muſt remember, that whatſoeuer ſhall make for proofe of their diſpoſſeſſion, the ſame alſo confirmeth further their poſſeſſion: for how can a man be diſpoſſeſſed of the dyuell if he was neuer poſſeſſed thereof?
That this may the better appeare let vsus looke into the diſpoſſeſſion of thoſe mentioned in the goſpell and therewithall ſee what thence may be gathered for confirmation of their diſpoſſeſſion we ſpeake of.Of the diſpoſſeſſion of Doemoniaks In the aforenamed place of Marke it is ſaid,chap 9. 36. that Ieſus hauing charged the vncleane ſpirit to come out of the childe, then the ſpirit cryed &c. that is: ymediatly after the charge or commaundement giuen to the ſpirit, and therevpon, the ſpirit cryed, rent him ſore, & came out, and he was as one dead, inſomuch that many ſaid, he is dead. Nowe after this very manner it went with the aforeſayde Doemonyakes at the inſtant of their deliuerance or amendment.
Firſt it is ſaid,Signes of diſpoſſeſſion. the ſpirit rent him ſore and came out: whereby is inſinuated, the greatnes and extremity of the childes torments,1 rentinge ſore. ymediatly before the egreſſe of the ſpirit, aboue that which is ordinary: for before it is ſaid,vers 35. he tare him, here that he tare or rent him ſore, notinge by this addition, an increaſe of paine. The like we reade Luke. 4. where Chriſt commaunding the diuell to come out of a man, it followeth imediatly, then the diuell throwing him in the midſt of them, came out of him, and hur… him nothing at all. whereby it appeareth that the poſſeſſed ſome little time before the egreſſe or going out of the ſpirit,Dan. quoeſt. 38 in Marc. …ſod. lib 3 de Summo Bono cap. 5. are excedingly tormented. As Danaeus noteth vponupon this place of Marke: when Chriſt commeth and approcheth neere vsus (ſaith he) then doth the diuell teare and torment vsus more eagerly as he did that child at that time. F…r (as Iſodorus writeth) then the diuell doth more cruelly rage agaynſt him wh…me he poſſeſſeth, when he knoweth that by deuine vertue he is to be expelled out of him. Surely they that were eye witneſſes of this matter in conſcience muſt needes confeſſe they neuer beheld any in ſuch torments as theis eight were a little before their deliuerance: what els ment thoſe great and vnnaturall ſwellinges, ſuch ſtrong and violente caſting vp and downe of their bodyes forwardes and backwards, ſuch ſcriking or crying? It can not be denyed but that they were manifeſt arguments of the horrible paſſions and torments which they incured No doubt but the beholders were all of them greatly diſmayed & aſtoniſhed thereat, as men at their wits end, not knowing what to doe, nor which way to turne them. And heere I aſke not only of them at Cleworth but thoſe alſo at Nottin. which were preſent the day of Som ers his diſpoſſeſſion, whither by reaſon thereof, whereas all the daye long before one had bene their mouth to god, they hauing that good order, did not diſorderly and confuſedly all in common pray and cry aloud vntounto the lord, eueryevery one according to that himſelf liked, as mē not able to conteine themſelues: but muſt needes cry out vppon that fearfull ſight. Yea I demaund further of M. Starchyes houſhould, and W. Som. his maiſter, and the reſt of that famili, whither all the time …o theire and his poſſeſſion they euer ſawe them ſo greuouſly tormented as he and they were a little before their deliuerance.
Secondly where it is ſaid the ſpirit cryed and came out, 2 the ſpirit goyng out, crieth.and in the firſt of Marke of another the vncleane ſpirit tare him, and cryed with a loud voyce, vers 26. vers 8.and came out of him: and in the 4. of Luke that the dyuelles came out of many crying: yea in the 8. of the Actes indefinitly of thoſe that were diſpoſſeſſed that the ſpirits crying with a loud voice came out of many that were poſſeſſed. I report me to thoſe that were preſent whi ther ymediatly before the diſpoſſeſſion of the aforeſaid perſons, they heard not (for the ſpace of a quarter of an houre or thereabouts) the moſt fearefull, ſtrange, vnnaturall, and loude cryes, that euer came to their eares: and to them at Nottingham whither they euē then crying out as men mightily aſtoniſhed at that they heard & ſawe, Somers was not heard farr aboue them all, although they were in nomber ſome 150. Tormented they were in their fits all the tyme of their poſſeſſion, more extreamly the day of their deliuerance, and moſt of all a little before. In like manner cryes or ſcrikings they ſent out manye, in the time of their poſſeſſion,3 after the torments & egreſſe of the ſpirit, the poſſeſſed lyeth as dead. but neuer of that loudnes & continuance, to thoſe went from them at the inſtant the ſpirits went forth.
Thirdly I demaund of the ſame perſons (which were to the nober of ſome 40. at Cleworth: and 150. at Nottingham) whither according to that is ſaid heere in S. Marke, they did not ymediatly after the end of their torments and crying, ly as dead, and ſo continued for a good ſpace. The reaſon hereof I take to be this for that the ſpirit, at his laſt farewell (as I may ſay) tormenting the party to his vtmoſt: the body after thoſe greuous torments lyeth at reſt, as it deſiereth and thus lying, the party ſemeth to be as dead: wherein the cruelty & mallice of ſathan doth notably appeare: who when hee ſeeth that he can not continue in man to torment him ſtill after his accuſtomed manner as he deſiereth, will yet do what he can to vexe him at his departure or going out. Theſe 3. tokens or ſigns of diſpoſſeſſion were often ſene and hard in K. Wright, who being not only poſſeſſed, but by her owne defalt, in that the vcleane ſpirit returninge, found her empty, ſwept, & garniſhed, and ſo prepared and ready to receiue & entertaine him, ſo far was ſhe from reſiſting of him) repoſſeſſed, and that ſundry times, at her ſeuerall diſpoſſeſſions, was euer extreamly tormented, ſchriched fearefully or cryed out, and then laye as dead.
Hence I collect the diſpoſſeſſion of theſe Demoniakes: for as when we ſee one handled after the ſame manner as they weare, who in the ſcriptures are ſaid to be poſſeſſed with ſathan, we muſt needs confeſe, that the ſame party is verily poſſeſed, even ſo, when we ſee one ſo affected and vſed as they were, who are ſaid in the ſcripture to be diſpoſſeſſed, we cannot chouſe, but ſay that they alſo beinge ſo affected are diſpoſſeſſed in like manner, for Deſimilibus idem ſit Iudicium. And no doubt but the holy ghoſt, in the particuler deſcribinge of the manner of poſſeſſion & diſpoſſeſſion, did leaue aſpeciall doctrine & direction to the Church in ſucceſciue ages, how to diſcerne & to be aſſuered in the like caſes. Thus doe I the rather Iudge, becauſe otherwiſe (yf the partye now diſpoſſeſſed weare not ſo affected, as they were, who are mentioned in the goſpell) when the people of God hauehave only praied, or faſted & praied, a long time together, they cannot knowe that the party is deliuered, although it be ſo: For the eaſe of the party will not ſuffice, becauſe that is vſuall with Demoniaks, ſeing the diuill vexeth them, but at certaine times only, being otherwiſe out of their fites, as well as any other body. ſōe ſpeciall caſes excepted, wher the ſpirit mak eth them blind, dumbe, deafe: or gathereth them all of a heape, ſo as they goe * bowed together as we read in the goſpell,Luk. 13. 11. or lame (as in experience hath bine ſene in Th. Dar, who was lame and depriued of the vſe of his legs for 13. weekes together or their abouts) wherfore it is evident that yf in the diſpoſſeſſing of a man, the ſpirit ſhould not crie aloud, rent him ſore, & cauſe the party to lye as dead (which are the only apparant ſigns of his egreſſe) then could not the party poſſeſſed be diſcerned to be diſpoſſeſſed, and ſo God ſhold not hauehave that praiſe, nor man receiue that profite by ſuch agreat worke, which othewiſe by the certaine knowledg therof they ſhould. But now that God in his infinite wiſdom, hath recorded theſe ſigns in his worde, and left them for a direction vntounto his Church herein, he hath prouided a remidi for our weaknes, and furtherance of his owne glorye. furthermore I hauehave in experiēce obſerued this ſigne alſo of Sathans goīg out of him whō he poſſeſſeeth, to wit, whē the Demoniak doeth either ſe ſomethinge going from him, or ſenſiblie fele ſomthing to come from within him.
Thus Darl. ſaw ſomthing like a mouſe go out of him, as he ſuppoſed & of thoſe in Lan. 4 Seeing or feelinge ſomthinge to go from them,on of them felt & ſaw ſomthīg go out of her (as ſhe thought) lik an vrchin, another in this, & a 3 in that forme, & ſo of the reſt, accordīg as it is ſet downe in the ſtori. W. Som. alſo though he ſaw no viſible ſhape, at the egreſe of the ſpirit, it he felt ſomthīg com from withī him, which he thought wold hauehave pluckt away his throat (as M Byrom had before him) wherby he & thoſe in Lan. were fully perſwad ed, that the diuil was gone out of them. which we muſt not ſo vnderſtand, as though the ſpirits had bine & continued in them in ſuch bodies aſſumed vntounto them, or that the ſpirits could not come out of thē but muſt nedes be felt, or it could poſſibly be felt or ſene: but that the ſpirits by ther operation cauſed ſomthing which was felt & did appere in ſom viſible forme or ſhap. All or moſt of which ſhaps we hauehave hard were vgly, & no maruil cōfidering the were repreſented by the foule ſpirit. Herevnto we may add the vomiting vſed by Som, at the very egres of the ſpirit, and not long before (as it were foretelling the ſame) both in thoſe in Lan. & Th. Darling. but the ſcriptures making no mētion of theſe ſignes,5 vomyttinge they are to be regarded accordingly. Seeing then it is ſo, that the outward notes & ſigns of deliuerance from Sathans poſſeſſi on, precedent and ſubſequent, were found to be ſene in theſe perſons: why ſhoud we doubt but that the thinge ſignified by thoſe ſignes was alſo truly, though not to the eye performed? eſpecially conſideringe that out of the aforeſaide ſigns accompanieth (as I may ſaye) the very egreſſe or going out of the ſpirit, for the ſpirits criyng. goe out, and that another is not vntil he be gone forth, for we read that when the ſpirit was come out of the child, then he was as one dead.
Againe we called vpō God: that it would pleaſe him to caſt the vncleane ſpirits out of the perſons afflicted before vsus, ſo as their bodyes might be temples for the holy ghoſt to dwell in: & god hard our pray ers vttered in ſuch tearmes, & to that end, and we viſibly did ſee the worke accompliſhed after our deſiers. Furthermore we are to remē ber: that howſoeuer Sathan in the time of theſe poſſeſſion, did vſually in viſiblye ſhaps appeare vntounto them, yet did he neuer ſeke to enter in to them, vntil after that time thei were diſpoſſeſt, which then he eger lye attempted both by promiſes and threats, and that with eueryevery one of them, which greatly confirmeth their diſpoſſeſſion. for the holy ſcripture telleth vsus that the vncleane ſpirit is caſt out of mā, before he ſeke to enter in againe. VVhen they vncleane ſpirit (ſaithe our ſauiour) is gone out of a md̄, he walketh through drye places, ſeekinge reſt: and when he findeth none, Math 12. 43, Luk 11 24.he ſaith I will returne into mine houſe whence I came out &c. True it is that this returne wee ſpeake of, & ſeeking of the ſpirits to enter againe into them we receiue by report from the parties poſſeſſed, & that no other is privy to the ſame: but it conſider…nge it hath bene ſo with all and eueryevery of them, as they hauc witneſſed and that manye others (I meane they which were preſent at the ſaid aſſalts of Sathan to enter into them, as the parties afflicted aff…rme) though they neither ſaw Sathan nor hard him, it both ſaw and harde them ſuddenly and ſtrangly diſquieted, & moſt eger in reſiſting the deuil, whervpon thoſe which were preſent did alſo aſſiſt them theirin and that it was not ſo with any of them all the time of their poſſeſſion in the apparitions of ſatan: the…e things (I ſay) conſidered, and that they agre ſo with the ſcripture, I cannot ſe why any ſhould …eiect and not credit that is here ſaid of the vncleane ſpirits returninge, and ſeeking to repoſſeſſe them.
Now this returne of Satan, and indeuoring to enter in againe, (recouering ſome of them alſo) as it argueth both their poſſeſſion and diſpoſſeſſion, ſo likewiſe their expulſion of the wicked ſpirits by the finger of God, in his appointed meaines. Greatly therfore doe they for get themſelues, and that which in holy ſcripture is written concerning this matter who hereby are offended, taking hence occaſion to think and to ſpeake, that Somers was not poſſeſſed, but that he was a verye counterfeite, or that he was not diſpoſſeſſed, becauſe he cane doe the ſame thinges againe. Knowe wee not that the deuill beinge gone out of a man, if returninge (which he will certainly doe) he finde him emptye, ſweept and garmſhed, it is impoſſible to keepe him out, but he will enter in and dwell there, yea with more and worſe then himſelfe? or cane we be ignorant hereof, that Som. is emptie, ſwept, and garniſhed, if we conſider of his intollerable ingratitude, for that mercy of God receiued, his abominable lyeing, ſlaundering, & obſtinacie therin, to ſpeake nothing of thoſe lewd prankes he playd in the Biſhope of Londons houſe viz. stealing, whoring, running awaye &c. as I hauehave bene credibly informed, Seeing then that theſe thinges agree and fall out iuſt accordinge to the ſcriptures, and that herein we ſe ſtill the ſcriptures fulfilled: why are we not rather hereby confyrmed, then ſtumble therat as a rocke of offence? neither is it to any purpoſe to obiect here as ſome do, that this ſcripture is to be vnderſtod of aſperitual deliuerāce out of the po wer of the deuill. For howſoeuer that is ſaide here, is moſt true being vnderſtod ſpirituallye, I meane of the ſpritualll deliuerance from the power of Sathan: yet it is certayne the Lord onlye ſpeaketh of a corporall deliuerance, which is confirmed partlye by the occaſion and co herence of this ſcripture, ariſing of the eiection of Sathan out of one whom corporallye he had poſſeſſed, (and not ſperituallye more then other men,Luk 11. 4 & 23) as is noted by Luke: but chiefly by the text it ſelfe: wher in the vncleane ſpirit is ſayde to goe out of a man, ſecondly, to enter in againe: vers 25.both which ſpeaches are neuer vſed in the ſpirituall ſence: but often, yea vſually in the other. And becauſe that is and hath bene ſaid by me concerning Satan returne to repoſſeſſe the partie out of whom he is caſt, is ſo vnſauerye vntounto many, even as if there were noe ſuch thinge reueiled, but was ſome conceit of myne. Let vsus therfore add to this ſcripture for further proofe therof, and confyrming of this truth, that ſpeach of the Lord in the 9. of Marke: I charge thee, thou dumbe and deafe ſpirit, come out of him, and enter no more into him. which charg of entering no more into the child, our Sauiour would neuer hauehave giuen, had not he knowne that Sathan would hauehave attempted it, and other wiſe hauehave entered into him if he could: as beinge the propertie of the diuill, to ſeeke to enter into them againe, out of whom he hath bene caſt. And ſurelye how can it be otherwiſe conſideringe the nature of Satan, and his extreame malice towards man, eſpecially towards ſuch as hauehave bene taken out of his power: whervpon it is ſaide before, that ſeekinge reſt, after he is caſt out one, that is, ſeekinge ot praye vponupon and ſpoyle men, for that onlye bringeth reſt and quyet vntounto him. he findeth none, that is, none doth pleaſe or ſatiſfie him, in reſpect of the recouering that man out of whom he hath bene caſt, ſuch and ſo vnſatiable is his malice towardes him he hath loſt, and hither doth it carye him. VVe maye likwyſe obſerue for the further confirmatyon of the former expoſition, that in this place of Marke, (wher we cannot deny but that Chriſt ſpeaketh of diſpoſſeſſion, and coporall poſſeſſion) is mention of the ſpirits goinge out, and entringe in, as in the forme: ſcripture: and therefore the premiſes well wayed, and theſe ſayinge of the Lord in Marke and Mathewe compared together, ther is great reaſon we ſhould vnderſtand that of the vncleane ſpirits returne accordinge to the letter. The *want of this returne of the ſpirits, doth among other thinges induce me more then to ſuſpect the diſpoſſeſſions in the Papacie, Some papiſts hold quod ſemel &c. that ſpirits beinge once gone out of men, they cannot enter into the ſam men the ſecond time. Thyreus de Doem. cap. 50. ſect. 3.that the are not by the power of God, and ſo noe eiection or expulſion of Satan, but a voluntary departure, for the further ſtrengtheninge and confirming of them in their falſe worſhipe of God: but of this more hereafter.
Laſtly foraſmuch as all thoſe we hauehave ſpoken of (they excepted who are repoſſeſt) are, and hauehave bene for ſo long time euen two yeares, altogither free from that ſtrange and greuous manner of handlinge or vexation in their bodies, wherof we hauehave heard at larg: why ſhold we doubt of their diſpoſſeſſion? eſpecially ſeing the ſtrong man armed, keepeth not their houſes: ſeing they carry not themſelues as he deſireth (as Somers doth) during which time, and in which caſe only there is peace.Luk 11. 21. If you requyre more time for confyrmation thereof, you hauehave it in Th. Darling, who hath continued well and in his former & priſtine eſtate, for the ſpace of fiue yeares and aboue, (bleſſed be god therefore) and whoſe houſe it is manifeſt the ſtrong armed man doth not keepe, ſeing god hath not only giuen him (with the reſt in his condition) to confeſſe, declare, and beare witnes to the greate thinges the Lord hath donne vntounto him, and how he hath had compaſſion of him, but alſo to ſuffer for the ſame.
Here it will be obiected generally againſt all diſpoſſeſſions in theſe daies,Oli…cton that to caſt out Sathan is a miracle, and therfore miracles being ceaſed ther can be no diſpoſſeſſions at all.
For anſweare herevnto we muſt knowe, that deuills are caſt out two manner of wayes either by abſolute authority,anſwere. Math 10. 1 Luk. 10. 1. as by Chriſt being God: or by *an authoritye committed and giuen of Chriſt to men: as page missing Though Bel Zabub the prince of Diuelles, and with him Legions had bene in him, yet had you caſt them out: for if you can beleue, nothing ſhalbe vnpoſſible vntounto you, howbeit this alſo you muſt know and vnderſtand that the ſpirit wherwith this child was poſſeſſed, is on of the worſt kind of ſpirits. becaus in the ordinarie meanes which my father hath left to his church, he wil not be expelled by praier alon, without faſting thervnto adioyned. Now your faith being weake, & the ſpirit on of the worſt kīd, & therfor hardly to be remoued, what marvell is it though you caſt hī not out, yea, how was that poſſible, I deny not, but notwithſtanding the weaknes of your fayth, had you fallen vponupon another ſpirit on of that kind which in the ordinary meanes that is in the church may be caſt forth by prayer (you might happely hauehave expelled him: but take the caſe as it is, your faith weak and the ſpirit one of the worſt, it could not poſſibly you ſhould hauehave remoued him. although thē the lord attribut it) cheif…i to their vnbeleife, that the had not caſt forth that diuil, yet he ſignifieth by thes words that their was a cauſe or impediment, alſo in the ſpirit: ſo that the anſwere of chriſt, is double, conſiſting of two partes, wherin he ſheweth his Diſciples that for twoo cauſes they had not caſt the euil ſpirit out the one and cheif was in them ſelues, to wit, their incredulitie, ſet downe in the 20. vers the other in the ſpirit poſſeſſinge the childe, for that he was one of the worſt kynd mentioned in 21 verſe Nowe this ſecond cauſe is not ſet downe in plaine and expreſe wordes as is the firſte, but therby made knowen to the Apoſtles, becauſe he was on of that kynd which in the meanes that euer was and ſhall be in the church, would not be expelled by ſole prayer, without faſting annexed therunto, and this is it that Chriſt ment in makinge mention of prayer and faſtinge, and not that the Apoſtles ſhould hauehave faſted and pra…ed to any end whatſoeuer.
This beinge the true and natural ſence of this ſcripture. I further affirme, that howſoeuer the ſcope and drift of Chriſt in theſe wordes was to make knowen to his Apoſtles, that the vncleane ſpirite wherwith the boye was poſſeſſed, was one of the worſt kinde of ſpirits foras much as it was on that wold not be remoued: without the ſtrong & cheife, of thoſe means, which were orcinarie and perpetual, to wit: pra…er and faſtinge and that thence partely, it was that they did not caſt him forth: yet hence we may gather and Chriſt Ieſus ſecretly giueth vsus to vnderſtād as much, that the worſt kind of deuils & therfore much more others, may be diſpoſſeſſed by the meanes of faſting and prayer: And from theſe wordes a man maye as well conclude, that chriſt would hauehave prayer and faſting vſed as a meanes for the diſpoſſe ſſing of Diuils, as one may gather that the ph…ſ…tion would hauehave phlebotomie or letting of blud vſed for the cure of him that hath the pluriſie, who affirmeth that a pluriſie can not be cured but by phlebotomi this kind ſaieth (chriſt (goeth not out but by prayer and faſting, therfore by praier & faſting it goeth out. which might be confirmed by a thouſand ſuch like ſpeaches: one ſaith to a trauailer at Doncaſter iourneinge towardes Yorke, you can not get to Yorke but by Feribridge: Is ther any ſo ſimple that vnderſtande… not therby thus much, that by that waye he may paſſe thither, though ſome other waye by reaſon of the waters or ſome other …ett, he can not paſſe: conſidringe then that our Sauiour mentioneth this as an effectua… meanes for the caſting out of Diuills, and that ther is neither ſcriptur. nor ſounde reaſon, which appropriateth the vſe of this meaines vntounto that age, or to the perſons of the Apoſtls & others indeued with the myraculous gift, as ſhall be ſhewed heare after. I can not ſee whye the ſame meanes ſhoulde not ſtand and remaine at this day, & why faſting & praier ſhould not be held the effectuall ordinance of chriſt for the caſtinge out of Diuils.
That there weare certaine diſpoſſeſſed in chriſts time, beſids thoſe which were diſpoſſeſſed by Chriſt himſelfe, his Apoſtes and others, in dewed with the gifte to worke miracles, it is manefeſte by the 12. of Math. & Acts 19, but how & by what meanes that was don, apeareth only by this place of ſcriptur we hauehave in hand, which was either praier alone or prayer and faſting according to the kind of ſpirit poſſeſſing the party,vers 27. vers 13. which we do not ſo vnderſtande as though it weare requiſit that they which dealte or at this daye do deale in the diſpoſſeſſinge of ſatan by this meaines ſhould or dyd know with what kind of ſpirit the partie poſſeſſed was vexed, which can not be: but that one being poſſeſt and dealt with for their deliuery from Satan by this ordinary and perpetuall meanes in the church, if by praier for an hower 23 or more he be not deliuerd, vndoubtedly (that being perfourmed aright becauſe of the kynd of ſpirit poſſeſſing: then let faſting therto be ioyned, and that certaynlye (if the Lorde thinke good to bleſſe his ſayde ordinance (ſhalbe mightie and effectual to the caſting out of the ſpirit of what kind ſoeuer he be, indeed this courſ we did not take with the aforſaid perſons but at the firſt proceded to faſtīg & praier, which we therfor did, becaus we much deſired that our labour might not be in vaine as touching their delyuerance, & thus alſo thought & beleued that what kind of ſpirit ſoeuer were in them, we vſinge prayer & faſt ing, the ſaid holy meanes would be effectuall, through the mercy of God to expell and driue them out had they bene or were the ſpirite of the worſt kind, much more thē others. ſaying that I dealt otherwiſ with Kath Wright whoſe dſpoſſeſſion was by prayer with out faſtinge beinge vponupon the daye of her diſpoſſeſſion delyuerede by noone, and no faſt not ſo much as intended eyther by her ſelf or any other in her behalfe, or ſhee once aduiſed theirvnto.
If any ſhall approue of the aforeſaide expoſition, ſo farr forth as it doth or maye agree to they apoſtles, and otherwiſe reiect it, affirminge that of they Apoſtles ſoely this ſcripture is to be vnderſtood, to whom it was ſpoken, and ſome others which had the gift of miracles, and ſo power to caſt forth Deuills: I anſwer, that to appropriate this ſpeach and tie it to the perſons of they diſciples, as meerlye and peculiarlye belonginge vntounto them, is more then the text either in expreſſe words, or by neceſſary conſequence will beare. and therfore conſidering alſo theris no other ſcripture to helpe in this caſe) it is more then any man can for certaintie affirme, and ſuch as we may as well deny, as others confidently avouch. Yea certaine it is that it can not be vnderſtood of the Apoſtles, as ment and directed to them (otherewiſe then hath bene ſayd, thereby to ſignifie vntounto them: that it was one of the worſt kinde of Deuills wherwith the child was poſſeſſed, whence partly it came to paſſe that they had not caſt him out) and others indewed with the gift of myracles: for aſmuch as Chriſt ſpeaketh exper ſlye and by name of an ordinarye meaynes to caſt forth Deuills, and therfore in theſe words of ſuch as by they ſaid meanes: had▪ or ſhould caſt them out: not of they Apoſtles theirfore and their diſpoſſeſſyng of vncleane ſpirits, who not by any appoynted or ordinarye meaines (in which caſe their can be no myracle) but without all meaynes, by the power and gift they had to worke miracles, did caſt forth diuils.
But it will be ſayd, that howſoeuer they Apoſtles indeed by vertue of that gifte and power they had receiued from Chriſt to worke miracles, could and did diſpoſſeſe wicked ſpirits without meaines, yet this was not generally true of all ſpirits for that there were ſome kind of Diuels (imagine the worſte) which for al the power they had receued without prayer and faſting would not be expelled: and that this is it that Chriſte meaneth when he ſayeth, theſe kynde can by no other meanes come forth but by prayer and faſting, as if he had ſaid: your faith is lyttle and wauering and thence partly it is that you hauehave not helped the child but beſides you muſt knowe that theire is a kinde of eue… ſpirits of which number is that wher with the childe was poſſeſſed which without prayer and faſting can not be caſt out and therfore conſideringe that meaines by you was not vſed it is no maruell thought you diſpoſſeſſed not the diuill, yea it could not ſo be and of this mind is traiterous Stapleton a popiſhe proſelite, though otherwyſe learned, whoſe words of this ſcripture are theſe. nunc autem alam cauſam adſert &c. Now he aleadgeth an other cauſe, why the Apoſtles could not caſt out this Diul which had ſo longe time poſſeſſed the man euen from his inſancie: for it was neceſſarie they ſhoulde hauehave praied and faſted: where we ſee that howſoeuer he doth not appropriat this ſpeache to the Apoſtles but acknowledgeth (as in the ſame place appeareth that praier and faſtinge is now a meaines for the caſting forth of Diuells. yet he affirn…eth that neceſſarily the Apoſtls ſhould hauehave prayed and faſted and that for the want or neclect therof, it cam to paſſe that the diuill was n…t caſte …ut: and with him agreeth Thyreus: who writeth thus: hoc genus Demonorum &c. Thyreus de Demoniacis, cap. 51. ſect. 3.this kind of Diuels ſaieth Chriſt, is not caſt out but by praier and faſting ſurely the Lord doth inſinuate that the Apoſtles neede not faſting and praier to driue away other Diuils, but was ſufficiente to cal vponupon the name of Chriſt but here beſides they need them, meaninge faſtinge and praier, becauſe this ſpirit is hardlyer expelled then others.
If this expoſition were true, then ther ſhould he a certaine ſort orkind of divels which the Apoſts by al the faith they had, or could hauehave: wer not able without further helpe to ſubdue. the which in ded Stapletone further granteth and affirmeth, ſaying preſetly after the former words thus, ſit fides quantum cunque feruens &c. let faith be neuer ſo feruent as a graine of muſtarde ſeed, yet muſt praier and faſting be vſed, as a moſt ſtronge meadicine to driue awaye Deuills of this kinde and this he vnderſtādeth of the Apoſtls▪ as is plaine by theſe former words he ſaith of them. neceſſarium quippe fuiſſe orare et idinare. for it was neceſarie for the Apoſtls to hauehave praied and faſted. Now this ſemeth verye ſtrang vntounto me, & ſuch as nether can nor dare beleiue, and receiue for truth. for when I conſider of the manifold & great ſignes & wonders the apoſtls wrought wherof we read in the hiſtory of the Acts. acts. 3. 12. 6. 16. & 4. 10. 30.of the Apoſtls, & that (as Peter ſaith) thy did them not by their owne power or godlines,math. 28. 18. but as they prayed for, & alſo profeſſed by the name or power of Ieſus chriſt, (to whom all power was gyuē in heauen and in earth) who had committed alſo & giuē part of his power & authority vntounto them: I ſe not how any infernall power could be able to reſiſt & hold out agaīſt this divine power, euē the power of the Lord Ieſus they cam in if their faith was ſtrōg, & ſo this power preſēt with them, though they had no other helpe by praier or praier & faſting, foralbe it the apoſtls ſomtims vſed praier in the miracles they wrought (thou gh neuer faſtīg & praier that we read of) yet they nede not ſo to hauehave done, I meaine their was no neceſſity theirof, their faith being ſtrong muchleſſe to hauehave praied & faſted for then in all their miracles they muſt & would hauehave vſed praier,acts. 9. 40. actes. 28. 8. which they did not. Yea very ſeldom did they praye: only twyſſe as I take it: once * Peter in reſtoring Tabitha to life againe, & an other tim “Paul in healing the father of Publius of a feaver. which they did doubtles, either in regard of themſelues, to ſtir vp & increaſe their fayth: or els becauſe of thoſe which were preſent: that the beholding and heareing them to call vponupon another, when they were about to do the great worke they had in hand, myght theireby knowe, that, that which they did, was not done by their owne power, but by the power of him whom they did inuocat. In whether now of theſe reſpects ſoeuer they Apoſtles vſed prayer in the miracles they wrought whatſoeuer they were, it is cleare that ther faith being ſtrong, much more being ſo ſtrong as might be, they need not to hauehave vſed prayer. yf then the Apoſtles ſaith being great, they neede not to hauehave prayed, as in the doinge of other miracles, ſo neither in the caſting out of ſatan, but as they ſaw it profitable to others: much leſſe nede they to hauehave vſed prayer and faſtynge. And if theire faith beinge ſtrong, they could and did worke miracles, and namlye caſt out diuels without any prayer at all, and ſome of the worſt kynd in all liklihood, there were in that great number they caſt forth: much more their faith beinge ſuch▪ they could and did worke miracles and caſt out diuils of they worſt kynd without prayer and faſtyng. That therfore, which Stapleton and Thyreus here affirme can not be true.
Againe the wordes of our ſauiour are againſt this interpretation.math. 17. 20. If (ſaith he) ye hauehave faith as a graene of muſ…ara ſeed, ye ſhall ſay vntounto this mountaine, remoue hence to yonder place, and it ſhall remoue: and nothing ſhall be vnpoſſible vntounto yow. except we will hauehave theſe wordes, how be it this kind goeth not out: verſe 21. to containe in them: a perticular exception out of the generall, which I take to be very vnſound, and con trary to the meaninge of Chriſt. For vnderunder the worde nothinge, notwithſtanding the words following ver 21. I would rather include ſpeciallye and chieflye, that very worke they were queſtioned about, thē becauſe of the words ve. 21. exclud the ſame. As if Chriſt had ſaid: yf your faith be as agraine of muſtard ſeed: ye ſhall not onlye be able to doe the ſame. that I now hauehave done, & yow through the want of faith could not doe: but any thing els whatſoeuer, though it were as difficult and impoſſible a thinge as it is to remoue a mountaine. They Apoſtles then by vertue of their miraculous faith could doe any thing, and therfore caſt out any diuill.
Moreouer when we conſider of the power & authority that Chriſt gaue they Apoſtls ouer vncleane ſpirits, to caſt them out, and how ac cording to the ſame, they preuayled ſo mightelye agaynſt the deuils, which were ſoe ſubdued vntounto them, as that the cariynge of kerchefs or handkerchefs from their bodyes, cauſed they euill ſpirites to goe out of men: we cannot ſe how their faith not failyng them, Beelzebub ſhold be able to withſtand theire liulye voyce and commaund giuen in the name of Ieſus Chriſt, though no prayer & faſting were vſed by them. Finally, we muſt remember that this power of they Apoſtles ouer vn cleane ſpirits,Actes 19. 12. chap. 9. 1. was not thus bounded and limited by Chriſt who gaue it them, but reached it ſelfe further, even to and ouer all euill ſpirites whatſoeuer, as Luke witneſſeth ſayinge. then called he his twelue diſciples together, and gaue them power and authority ouer all diuils, & to heale diſeaſes: ſo that if he were adiuil they had power to …ſt him out. And leſt this pretenſe ſhould be left vntounto vsus, that they had power ouer all wicked ſpirits, in that by faſtynge and prayer (though not otherwiſe) they were able to caſt out the worſt kind of ſpirits, as others without that meanes: we muſt remember that with this power ouer diuils yea all diuils, Chriſt ioyneth the healing of diſeaſes: as appeareth alſo by the 10 of Math. verſe 1.when it is ſaid that Ieſus calling his twelue diſciples vntounto hym, gaue them power againſt vncleane ſpirites to caſt them out, and to heale eueryevery ſicknes & eueryevery diſeaſe. and in the 8. verſe following, Chriſt ſaith vntounto them: heale the ſicke, clenſe they l…apers, raiſe vp the dead, caſt out the deuils. from whence we maye learne thus much, that as by ver tue of the aforeſayd guifte and power, they were able and did with a word, withont any more adoe, heale the ſicke, cleanſe they, leapers, re ſtore ſight to they blynd, &c. even ſo by vertue of the ſame gift and power, with their word or commaund in the name of Ieſus, (without any further adoo by faſtinge and praying,) they were able to caſt out all deuils, and did as occaſion offered, yf their faith failed not, which is further confirmed out of Iohn 14.Iohn 14. 12. verily verily I ſay vntounto you, he that be leeueth in me, the workes that I do, he ſhall do alſo, and greater then theſe ſhall he do. But this ſcripture is thus expounded and vnderſtoode by many. that Chriſt hauing ſhewed his diſciples in they wordes before, that it came through the defect and weaknes of their faith, that they had not caſt forth the deuill, now telleth them how & by what … eāes their weake faith might hauehave receiued increaſe and ſtrength, even by prayer and faſting, wherby their faith being ſtrengthened, they might hauehave expelled Sathan.
Herunto I anſwear, 1 that our ſauiour ſpeaketh of the miraculous faith, as appeareth plainly by the text: if (ſaieth he (ye hauehave faith as is a graine of mnstard ſeede & ſhall ſaye vntounto this mount ayne remoue hence to yonder place and it ſhall remoue, and nothing ſhall be vnpoſſible vntounto you. Now this kind of faith as it was giuen without meaynes to certea…ne men, and God appoynted no meanes for they begetting of it: ſo neither did he ordayne and eſtabliſhe any meaines for the increaſe of it. which if any will contradict, I would knowe wher God ſan…i ieth any ordinary meaines to be vſed, for they increaſe of that he …iueth with out meaines. You will hapily ſaye, that Paul for they increaſe of thoſe graces of the ſpirit which without mea…nes he receaued, vſed the ordinarye meanes of ſtudye and meaditation. I graunt that Paul did vſe ordinary meaines for the increaſe of grace receiued. And no maruile. For as by meaynes of heareing, readinge, and meditation, he had receiued diuers giftes of the ſpirit, ſo why ſhould he not by meanes …eek the increaſe of the ſame? be it alſo graunted that he vſed meaines for page missing ſuſpect. then for the reaſon aforeſaid, I can not but diſſent from them therin
Thus we ſee that the former expoſitiones which are giuen of this place of holy ſcripture can not ſtand, and that the truth will not beare them out. that this ſcriptur can not be ſo ment, that the Apoſtls ſhould hauehave faſted and praied, for then eyther it muſt hauehave bene that theare was a kinde of ſpirits, which for al the power they had receiued wold not be, caſt out by them, except beſ…des they vſed the meanes of pra ier & faſting, which is directly againſt the ſcripture, as we hauehave heard or els, that therby their weak faith ſhould hauehave ben ſtrengthened that ſo they might hauehave caſt him forth, which al can not be as hath ben ſhe wed. it remaineth then that the interpretation here giuen is ſond and true, and therfore that it ought to be receaued, and ſuerly I doe not ſee what ſhould let or hinder any ther from, ſeeing the occaſion coherence and text or letter of this ſcrptur make al and eueryevery of them for it▪ and that it is not againſt the analogie of faith, what impieti or great abſurditie is there in this, that praier and faſting is a meanes ordained of Chriſt for the caſtinge out of Diuils: or what great danger is there to the churche by imbracing it for a trueth beinge ſo in deed, and this is all the euel fruite you can gather of the former expoſition.Iſa 22. 1….
He knoweth nothing in holy things which vnderſtandeth not this that if on be now poſſeſt and by praier recouer not, praier and faſting ought to be vſed. that in the ſayde iudgment God calleth him, who is thus corected to this humblinge of himſelfe and afflicting of his ſoule firſt and chefly,vers, 17. 18. then thoſe which are ſpetially and aboue others afflict …d in him, as the father in his child the huſband in his wyfe, ſo as they ſinne if they faile therin ſecondly that praier and faſtinge beinge vſed aright, wil certainly proſper eyther to the remouing, or ſanctifiing of the ſaid iudgmēt. if now it ſo fal out (as it may as wel as otherwis that the iudgmente thervpon be remoued, I meane the Diuill be caſt out of the poſſeſſed, as it did with the former ten, and diuers others alſo euen of late in our owne land, (yea when, by, and for whom hath this medicine bene vſed, & the ſicke party not cured) it cannot be denyed, but that prayer and faſtynge was the meanes therof.
In the 20. of Geneſis it is ſaid, Abraham prayed vntounto God, and God healed Abimelech, and his wyfe, and women ſeruants, & they bare children. VVho will deny but that as the ſinne of Abimelech (intaking Sarah, Abrahams wife vntounto him) had ſhut vp eueryevery wombe of the houſe of Abimlech, Iudges. 20.ſo the prayer of Abraham was the meane, wherby they were opened, and that iudgment taken away? and this, the 7 ve…s of that Chapter, further confirmeth. The 11. Tribes about the monſtrous whordome and Villanye committed in Gibeah of Beniamin, gathered themſelues togeathere īn Armes, and did fight againſt Beniamin. They Iſraelites weare diſcomfitted the Firſt, and the Second tyme, and manye of them ſlayne, notwithſtandyng that after the firſt ouerthrowe, they had ſought Earneſtlye vntounto the Lord by Prayer. Prayer alone not preuailynge ſo farr with the Lord as they deſiered, they aſſembled themſelues in moſt ſolemne manner the ſecond time, and ioyned faſtynge therevnto, and therein they ſpent a daye. After goynge foreth againſt they Beniamites, the Lord deliuered them into there handes: ſhall wee not ſaye that theire prayer and faſtynge was the meaines, wherby they Iſraelites remoued the hand and iudgment of God which was vponupon them, (in ſmytynge them by Beniamin) and and obtayned victorye againſt them? yes verilye.
Even ſo it is in this caſe. Katherin Wright was poſſeſſed, and prayer beynge vſed diſpoſſeſſed. Maye not one well ſaye, that prayer was the meaines whereby Sathan was caſt out of her? prayer and faſtyng beynge vſed for Thomas Darlinge one likewyſe poſſeſſed, he was there vponupon cured: maye it not be trulye ſayde, that the ſayd holy exercyſe was the meaines theirof? The 7. in Lankaſhire beynge ſicke (as I may ſaye) of this ſupernaturall diſeaſe, weare healed vponupon the vſynge or appliynge of this ſupernaturall meadicyne. VVhy may not I now as ſaflye ſaye that this was the meaines of theire cureynge, and caſtyng out of the ſpirites: as the phyſitian applyinge anaturall meadicyne, for the healing of a naturall diſſeaſe, it hauyng alſo proſpered to the recouerye of the parties health: ſay, that his ſaid medicine was the meanes theirof? In like ſorte William Somers beynge poſſeſſed, and the ſoueraigne meadicyne of faſtynge and prayer beynge vſed and applyed, he alſo was healed. To what meanes now ſhall or can wee aſcribe this health and diſpoſſeſſion of his▪ but to thys holy exercyſe? And thys me thinketh ſhould ſomthinge perſwade and preuaile with vsus herein, in that God not once, or twice, but ſundrye times, not vponupon the perſon of on alone, or two, but diuers, hath from heauen put a ſeale here to, ratifiyng and confirmyng this to be a meanes effectuall (through his bleſſinge) to the caſtynge out of Sathan, in that he gaue health to ſuch as were poſſeſt with the Deuill, vponupon the vſynge and applyinge of this medicyne. VVhen Saint Paull his Apoſtleſhipe was by reaſon of the falſe Apoſtls among they Corinthians called into queſtion, hys defence for himſelfe, or profe therof was this: that by him they were converted,1 cor. 9. 1. 2. 3. and called or brought to the faith. are not yee (ſaith he) my worke in the Lord? you are the ſeale of myne Apoſtl…ſhippe in the Lord, as if he had ſaid:vers. 26. 30. in that ſome of vow by my miniſtrye hauehave bene call ed to the felowſhipe of Chriſt Ieſus as he ſheweth Chap. 1. that, (vf I had nothynge els to ſaye for my ſelfe) proueth me to be an Apoſtle this (ſaith he) is my defence to them that examine me, & call into doubt mine office. Even ſo I ſaye to them that denye or call into queſtion, whether prayer and faſtynge be meanes to caſt forth Sathan: that the diſpoſſeſſion of the ſeuerall perſons before ſpoken of (to paſe by others which might be named) is a …ea…e and confirmation therof.
Admit then that theſe words (this kind can by no other meanes com forth, It is plaine that praie… & faſting …e meanes &c. though no ſuch ordinance cold be proued out of the ſcripturesbut by prayer & faſting:) doe not containe in them an ordinance of Chriſt, for the healing of the poſſeſt by prayer, or prayer and faſting, and that neither here nor els where in holy ſcripture, ther is any ſuch ordinance mentioned: yet notwithſtanding the ſame may wellbe (and indeed is) a meanes ordained of God to that end. For as the medicine applyed by the Phiſitian for the healynge of one ſicke of this or that diſſeaſe, or the plaiſter of the Chirurgian for the healinge of a wound, and proſpering to that end the are applyed, we all know that the ſame are meaines appoynted of God thervnto: and when wee ſee that the hauehave the ſame effect with many, that they are ordinary meaines leading thervnto, all be it nothinge leſſe then ſuch meadicines or perticular ordinances of God are mentyoned in the ſcriptures: even ſo when we ſee that by prayer, and faſtynge and prayer: Sathan is caſt out of ſome, and they therby deliuered from all theire vexations and torments which before from him they had indured, and that not ſom fewe but ſundry at this time, and many heretofore in former ages, as in Turtullian, Criprian, Chriſoſtome, there times: we may hence gather and aſſure our ſelues, that God hath appoynted prayer and faſtynge, and prayer, as meanes (and that ordinarye) to caſt out the diuill of the bodyes of men when he is in them, and as a ſupernaturall meadicine to heale this ſupernaturall diſeaſe, whervnto the bodye of man is ſubiect as well as to othere diſeaſes, although ther were in holy ſcripture no mention of any ſuch ordinance. The thing it ſelfe then, (although there were nothing ſaid as concerninge this matter in the holy ſcriptures) I meane, the deliuerance of perſones thus affected by Sathan, which in experience we ſee performed before our eyes and others before vsus, manifeſteth and proclamed to all men, this to be the ordināce of God in his ſecret counſell, even as it doth in naturall diſeaſes, and in infinite other caſes.
And what letteth that we ſhould not be perſwaded hereof, Obiection 1and receiue it for a truth? if this, that we read not in the word of God of this ordināce: Anſ.beſids that we hauehave hard it is otherwiſe, that hindereth not, becauſe many yea infinit things are decreed in the ſecret and eternall counſell of God, Obiection 2and knowne ſo to be man, which are not ſet downe in his reueiled will. If this, that Chriſt and his Apoſtls when they caſt out Diuils wrought miracles, Anſ.and that miracles are ceaſed. we may remember that ſoe likwiſe they healed feauers, palſies: & other diſeaſes and infirmitie of mans body by miracle, and yet notwithſtanding together with the diſeaſes, Origen in 17 Math. Tertul. in apolo et ad ſcapulam, cap. 3. Cyprianus ad Demet…anum… tract. 1.meanes remaine for the curing of them. And why it may not likwiſe be ſo in this our caſe, in the healinge of this bodily diſeaſe ſupernaturall by this ſupernaturall medicine, I deſier him that is contrarye minded to ſhew. That common obiection therfore taken from the ceaſing of miracles, maketh no more (indeed) againſt the eiection of Sathan, and healynge of the 10. poſſeſſed perſons wee ſpeake of done by an ordinary meanes, then it doth againſt they healing of other diſeaſes: which diſeaſes were ſomtyme cured by myracle. The different manner of curinge is wiſlye to be conſidered off. As all curinge of naturall diſeaſes is not miraculous, although ſome be or rather was even ſo all healing of this ſupernaturall diſeaſe or eiection of Sathan is not by miracle, all be it ſome be, but of this more hereafter. and here for the further confirmatiō, both of the general point, I now intreat of, which is: that men in theſe laſt daies may be diſpoſſeſſed of Diuills. which to ſundrie amonge vsus ſeemeth very ſtraunge: and in credible as alſo to ſhew the meanes which ſince miracles ceaſed, hauehave by the moſt learned & godly, in the church of god from time to tim bene vſed for the expellynge of Sathan out of ſuch as be poſſeſſed: and is by theire example parctiſe and counſſell commended vntounto us in the like caſe to be uſed. to this end and purpoſe I ſaye: I will in this place ſet downe certaine teſtimonies of ſome wryters, both in aun…ient and lattet times teſtifinge the ſame: Origen writinge vponupon the 17 of Math 1 21, howbe it this kinde goeth not out, but by praier and faſting hath theſe wordes, ſi aliquando nos oportuerit circa curationem, if at any time it ſhall behoue vsus to deal a bout the curinge of them who ſuffer ſuch a matter (uz. are poſſeſſed) we may not adiure them nor aſke them queſtions, nor ſpeake any ſuch thinges, as to the vncleane ſpirit hearinge vsus. but conti nuing in prayer and faſtinge, we may obtaine helpe from god for the afflicted and ſhall driue forth the wicked ſpirits by faſtinge and praier. Tertullian. ſaieth, Daemones de hominibus expellimus ſicut plurimis notum eſt, wee expell Diuils out of men as is knowen to many Cyprian. writing vntounto, Domitian vſeth theſe words, O ſi audire velles et videre vz. oh that thou wo uldeſt heare and ſee. when the diuills are adiu…ed by vsus. and tormented by ſpirituall ſcourges, and by torments of wordes are caſt out of bodyes poſſeſſed, come and know that theſe thinges be true which we affirme. Now how ſoeuer I do not iuſtifie, Ciprian as touchynge his adiuringe of euill ſpi rits: yet hereby it is manifeſt, and this vſe we may make of this ſpeach of his, that men were not only poſſeſt and diſpoſſeſt of di ils in thoſe dayes, when miracles were ceaſed,) but that the ſame was common & vſuall then: for otherwiſe he would neuer hauehave vſed theſe words: come and knowe theſe thinges to be true which we ſpeak therbye prouokinge Demetrian Proconſell of Africk to make, trial of that he ſaide. the ſame is alſo manyfeſt by Turtullian his wordes ſaying, Chryſoſt. Tomo 50 … Dei … homil. 4.we daily expell Divels out of men but moſt excellentlye doth this appeare by Chriſoſtom who lived about 200 yeares after them his words be theſe hinc ita que ad ſolitam veniamus admonitionem, therfore let vsus come to our accuſtomed ad monitian and what is that accuſtomed admonition? that we frequent the worthy praier with a ſober and watchful mind, for when I ſpake of this ma ter of lat I ſaw all of you willingly obaying, wherfore in truth I ſhold deale very ill if I ſhould not blame you when you are necligent,… that is, poſſeſſed with the deuill, for ſo this phraſe or manner of ſpeach is vſed, math. 15 22. acts 5. 16., from whence no doubt this holy father did …ke it. or not comend you whē you do well & accordīg to your deuti, this day therfor I will prais you and thank you for that your obedience, but I wil then giuegive you thanks when I ſhall firſt hauc taught you why that praier before al other was wont to be made and why the Deacon doth commaund the men that are vexed with the Diuill and moued with moſt cruell furie to be brought in at that time and bowe downe their heads, for what cauſe it is done I will thus de clare. the vexing of Diuills are bonds moſt wycked and greiuous, for they are bonds, more ſtrong then iron, therfore as at the very inſtant, when the Iudgge is wont to come forth and to ſit vponupon the iudgment ſeat, the iaylor brings forth all the priſoners and ſet them at the barre, before the ſeat of iudgment,conſider how it went with our demoniaks the daies of ther diſpoſſeſſion, & we cannot but perceiue the time of diſpoſſeſ ſion to be ſuch and ſo fearefull as is here ſayde and the ſight, I. And hence it came that the daye of Soniers his diſpoſſeſſion, two made confeſſion of there ſines with many teares in the preſence of us all. I, and the ſight ſuch as may well terifie one. loathſome filthie, ouer growen with heaire & al too tuttred with rages. ſo the fathers hanc appoynted, that when Chriſt was preſently to ſit as it weare vponupon his tribunal, and to appeare in the ſacraments, thoſe men that were vexed with the diuill, as being fettered with certain bonds ſhould be brought forth, not to be examined for the things which they ha ue done, after the manner of pryſoners nor yet that they ſholde be punniſhed but that the people and all the citie being preſent, publigue praiers might be made for them, that al with one accorde might intreat the lord of all in there behalfe and might ſtriue with ſtrong cries that the lord would hauehave merci vponupon them but as thē I was diſpleaſed with thoſ that neclected ſuch a praier, and weare abroad at the time ſo nowe preſently I iudge, that I am to be very ſharpe with thoſe which ſtaye within, not for that they tarry with in, but that tariing in the place where they ought, they are nothinge better affected, then they who gadd abroade, for they are talking amonge themſe lues, (and eyther ieſt or cōfer about ther buſines in the moſt fearfull time, o… mā what doeſt thou. whē thou ſeeſt thy brethrē preſent before thee in ſo mamany bonds? thou talkeſt about things which nothing concerne thee, can not the very ſight terrifie the ſufficiently, & drawe thee to ſom compaſſion and pittie? thy brother is in chaines, and yet thou art drowſy, and carleſſe, how canſt thou be pard…ned when thou art ſo harde harted ſo far from humani tie ſo cruel? feareſt thou not leaſt whilſt thou talkeſt omiteſt thy dewtie and art carles, ſome diuill leaping out from the poſſeſſed finding thy ſoule idle and ſwept cleane ſhould conuaye himſelfe into it, and with great eaſineſſe enter into the houſe thus ſet wide open? how wel doth it beſeme eueryevery one at that time,According… … that is ſaid … it was with th… people at … the day & time of S…mers, his diſpoſſeſſion, amonge whom (being about 150) therewas ſearcelye ſeene one drie face, … they which were preſent can witnes. to be ſwallowed vp of greife, to poure out riuers of tears, and none but watered eyes, to be ſeene rounde about. and al the Whole congregation to weepe, to ſighe and ſobbe. canſt thou not ſhed teares? what purginge can theſe thy horrible ſinnes receiue? if thou wilt not lament the ſtate of thy bro ther, yet at leaſt feare thou for thine owneſelfe and awake, if thou ſhalt ſee thy neigbonrs houſe al on fier although that negbour be to thee very hatful wilt thou not runne with as poſſible ſpeede to heelpe to quench it, leaſt that the fyer creping by lyttle and litle, enter into thy houſe alſo? conſider thou the ſame thing in thoſe which are poſſeſſed, with the diuil, the tormenting of Diuils is a fier and a burning, and conſuminge flame take hede therfore & cas further followeth there.
Thvs wee ſee Chriſoſtome, in this pathetical homeli of his, ſheweth the ordinarie cuſtome of the church in his time, for the diſpoſſeſſing or caſtinge out of Sathan by the pulicke praiers of the churche. wher in no doubt was vſuallye greate weepinge mourninge ſyghinge and ſtronge cryinge vntounto the Lorde by al the people preſente, beholding the tormentes of the poſſeſſed, and their deliuerance, thoughe nowe when Chriſoſtom ſpake theſe words, ſome of his people (by reaſon hap pely they weare much accuſtomed to theſe diſpoſſeſſions, and thoſe thinges which fell out in the ſame) failed to be after this manner affected. wherupon he reprehended them for the ſam: which is ſo ſett downe as if Chriſoſtome, had deſcribed that which hath fallen out in all ſortes of beholders of theſe late diſpoſſeſſions, ſo much now in controuerſie as they can witneſſe.
Peter Marter in hys booke of common places, Peter Martyr part 4. cap. 9. ſect 13.hath theſe wordes, concerninge this matter, Quid ergo faciemus arreptitiis &c Therfore what ſhall we do with thoſe that are poſſeſſed, when they are vexed with wicked ſpirrits: ſhal we forſake them? they are in no caſe to be forſakē. yet notwithſtanding▪ we will not by adiuerations commaund the vncleane ſpi rit to goe forth, ſeeing we knowe: we are not indued with any ſuch gift, as that wee ſhould by our commaundement caſt out diuils, wee will then vſe faithfull prayers, I ſay prayers moſt vehement, and ſupplications, for their recouery. In a word, this ſhould be the moſt laudable and wyſe courſe, that exorciſmes at this daye be turned into prayers.
Chryſoſtomiet Proſperiaetate &c. In the time of Chryſoſtome and Proſper (ſaith Chemniſius) they poſſeſſed were brought into the Church, and were oft deliuered by the common ſupplicationes of the aſſembly. Chimnitius de ſacram, ordinisAnd Philip Melancton hauinge made mention of diuers which were poſſeſſed, & nam lye of a Damſell in Marchia, who had bene healed of that diſeaſe, by the prayers of the godly, of whom he ſaith, et adhuc viuit ſana, and it ſhe liueth page missing times liuinge and ioyninge with them therin, a miracle was wrought if a miracle, miracles wear not ceaſed then, which all learned men knowe to be falſe, 2 yf a miracle, who wroughte thoſe myracles? yf thoſe auncient & learned fathers, why did others, yea oft times their wholl congregations ioyne with them in thoſe miraculous workes, and not themſelues without theire helpe, doe the ſame as did the Apoſtles and others which had the guift of miracles: why did they not alſo by prai er giuegive ſyghte to the blinde, heale the ſicke, and doe other myracles? was ther euer any man hearde of, who indewed or guifted of God to worke one only kinde of miracle, and had no guifte or power to effect any other? yt is manefeſt thē that for aſmuch as thoſ fathers aſſiſt ed with others, did by praier caſt diuills out of the bodies of men & it ther in did no miracle: that expulſiō of ſatā by praier is not miraculus or at leaſt that Sathan may be ſo expelled and no miracle wroughte.It is no miracle that is doue by meanes.
Thirdly, the expulſion of Sathan by praier, or faſting and praier is no miracle, becauſe it is brought to paſſe by meanes ordained to that ende, euen the inſtant praiers of the ſeruantes of God. ſomtime long continued in humiliation of faſting, for what ſoeuer is brought to paſſ by meanes appoynted therunto is no miracle,Daneus opuſc. pag. 270. 1 c. though it be other wiſe and in it ſelfe neuer ſo wonderfull. for this is one thing among others, neceſſarily required in eueryevery miracle,I ſay. 6. 7. 8. Rom. 10. 8: 14 17: 1 cor 1: 18: 21 Eph. 4. 11: 12: ſo as without the ſame it is non, that it be done and brought to paſſe without any ſett and appoynted means of God therunto, as that learned & reuerent Daneus teſtifieth otherwiſe the number of miracles ſhould growe to an infinit number: aboue thoſe that here tofore weare taken to be ſuch, and we ſhall hauehave many miracles dayly and continually wrought before our eyes, which all men will deny, for then ſhoulde the couerſion of a man be a miracle (and ſo looke how many men weare conuerted, ſo many miracles ſhoulde be wrought) for it is a wonderful worke and not only aboue & beſids nature, but againſt nature euen as it is to ſee, the Wolfe dwell with the Lambe and the Leoparde lye with the Kide, and the calfe and the Lyon, and the fatt beaſte together, and a little childe to leade them, yet not withſtanding foraſmuch as it is broughte to paſſe by an ordinarie me anes that God hath thearunto appointed euen the preachinge of the worde, it therfore ceaſeth to be a miracle, for admit there were a man in Turkey or amonge the Pagans in the faith and that without al mean es it is certain that that mans conuertion was miraculus: and yt when one in the church is brought to the faith by the miniſtri of the word, his conuerſion is not miraculus. That a child ſhould be conceaued & ſo framed in the wombe of the mother as it is & after brought forth aliuinge creature, indewed with reaſon and vnderſtandinge, is a thing greatly to be wondred at, yet foraſmuch as the ſame is brought to paſ by a meane ordained of God to that ende, no man counteth it a mi-racle for then looke how many children weare borne, we ſhoulde hauehave ſo many miracles. but imagin a childe conceaued without the knowledg of man: as the conception of our Sauiour was, then eueryevery on wil grant ſuch conception to be miraculus. The like may be ſaide of the contin uance of mans life, man taking that foode which God hath therunto appoynted, if his life be continued and holde out from yeare to yeare there is none that wondreth at it. But if it weare poſſible that ani one ſhoulde liue without any ſuſtenance at all that weare miraculous. So Moſes Elias & Chriſt liuing but 40 daies, without eatig & drinckīg ani thing,Exodus 34 2… 1 kinges 19. 8 Math 4: 2. it was by miracle. The corn that groweth in our feildes, wherin of on grain cometh not onli mani, but alſo the eare & ſtalk, is an admirable thing, yet no man counteth that miraculus: and why, becaus god in nature hath ſo appointed it, that the meanes leading therunto firſt being vſed, as plowing & ſowīg ther ſhould folow an harueſt or increſe of corn but if we ſhold behold a feild repleniſhed with corne wher no plow cam. nor ſeed was caſt, then wold the ſimpleſt plowmā that is, ſay, behold a miracle: thus we ſe on & the ſam work miraculus & not miraculus a miracle whē it is effected without meanes no mira cle whē it is don bi meāes. euē ſo it is, in this our preſēt caſe. to caſt out diuils without meāes, as chriſt & his apoſtls did, who onli ſpak & it was don comāded & they obaied is a miracle,the 1 objection to prou… that miracles we e done by means but to caſt forth deuils by a meāes ordaīed of god to that end as praier & faſtīg, is no miracle at al. But it will be obiected that ſome outward thinges or actions, hauehave as meanes bene vſed in the working of ſundry miracles. Elijah: & Eliſha deuided Iorden, by ſmiting the waters with the Cloak of Eliiah. The oyle was increaſed to the widow, by the meanes of the oyle in the pit cher.mark. 7. 22: and 8: 23. Naaman was ſent to waſh himſelfe 7 times in Iorden, for the heal ing of his leproſie. Yee Chriſt himſelfe ſomtimes vſed meanes in the great works he did: in the healing of on that was dumbe & deafe, it is ſaid of him: that he put his fingers in his eares, & did ſpitt, & touched his tongue. and in the 9. of Iohn in giuing ſight to him that was borne blīd it is written.Anſ: 2: kings: 2: 8 14 20 21: & 3 15 & 4, 2: and 5 10 14. The outwarde things … which … were vſed … w…king … that he annoynted his eyes with claye, and ſent him to waſh them in the poole of Siloam. Hervnto I anſwer, that thes & ſuch lik were vſed as ſigns: whervnto the Iewes were much acuſtomed: & happily to trie their faith therby, or to imprint the worke wrought more deep lie in the mynds of the beholders, & thoſe which were therby healed, or for ſome other purpoſe beſt knowne to the lord, & as they which vſed them ſaw them moſt profitable: & not as meanes ſeruing to the worke they were about, in which caſe they muſt neceſſarily hauehave bene vſed, ſo as without the ſame the miracle could not hauehave bene: for whē the Lord apointeth a thinge to come to paſe by ſuch or ſuch meanes, the ſame meanes muſt be vſed, otherwiſe that thynge ſhall neuer be. Now I truſt wee are farr from thinkyng▪ that without theſe outward things, the ſaid great works, could not hauehave bene effected or wrougt. could not Eliſha, if he had pleaſed, as well hauehave healed, Naaman of his leproſie, by his worde alone, as hauehave ſmitten, Gehazi his ſeruant ther with? yes verilie,2 Kings. 5. 27. he enioyned him then that waſhingein Iorden not as a meanes of curinge him, but therby to trie the faith of Naaman and was it not ſo triede therby that it was ſhaken, ſo as had it not bene for the counſell of his ſeruantes, he had gone into his cuntri backe againe a leaper as he came? the ſame is to be ſaid much more of our Sauiour Chriſte, and of the outwarde thinges he vſed in ſome of his miracles in the 7 of Marke, a deafe man is broughte to our Sauiuur Chriſt to be cur…de, wher it is ſaied that when he had taken him aſyde ſom the multitude,vers, …3. he put his fingers in his eares, and ſtraight waies his eares wear opened, now it can not be denied, but that Chriſt coulde hauehave don that cure, if he had pleaſed, though he had nor moued a finger, yea by his very nod or beck, and admit that Chriſt in ſteade of puttinge his fing ers into his eares, had only beckned vntounto him, and that therby he had receiued his hearinge, woulde we ſaye that Ieſus had vſed the ſaid becke as a meanes to reſtore him his hearinge, or rather ther by to hauehave made knowne to the partie & multitud, that his wil was, that he ſhold heare, and be healed of that his deafnes.
The like may be ſaid of the former blinde man, that our Sauiour in anointing his eyes with clay, and ſending him to Siloam to waſh them did not vſe the ſame as a meanes to giuegive him his ſight, and worke that miracle. but therby to tempt him and trye his faith, for thus throgh in fideliti he might hauehave reaſoned, in himſelfe, I thought he woulde pre ſently hauehave giuen me my ſight, by his diuine power. but I now perceiu it is otherwiſe as al his power, wherby it is ſaied he doth ſuche greate workes, com to this? that mine eyes muſt be annointed and that with clay, which if I had my ſight, would rather put it out then helpe to re ſtore ſighte to the blinde? and muſt I waſhe alſo, and that in the poole of Sil…am before I can ſee… what vertue hathe that water aboue other waters? are not other waters, and is not the water of the poole of Beth ſeda as good as that of Siloam? may I not waſh in ſome other water & hauehave my ſight as well as in that of Siloam▪ I will not waſhe for this cauſe: thus to proue his faith, and partly alſo therby to proue the faithe of others, the Lord Ieſus in curinge him anointed his eyes with cla…e and ſent him to Siloam, and did not this as a meanes effectual through his beſſinge, to helpe him to his ſight to the ſame end he put his fingeers into the eares of the deafe and vſed alſo ſomtimes ſpittle in reſtoringe ſighte vnro the blynde and ſpeache to the dumbe,mark 7. 33. and 8. 23. for what in reaſon, or in nature is more vnlikelie to effect ſo great a worke then a little ſpit…le? moſt excellenttly therfore therby did Chriſt Ieſus try the faith of men: and not vſe the ſame to the ende it ſhoulde be a meanes to effect that he was workinge, and yet I knowe and forgett not, that god can, and often doth bringe moſt mightie thinges to paſſe, by ſmal… and weake meanes.Iohn. 11. …1. 2 obiection. Chriſt and p…ter with others prai ed in doing myracles. Actes. 9 40.
And wher it is ſaid that Chriſt prayed in the rayſing vp of Lazarus and Peter in reſtoringe Tabitha to life, we are to vndrſtand that they did not this, as a ſett and apointed meanes leadinge thervnto: (which is alſo to be vnderſtood of others prayinge in the like caſe:) For then without prayer the miracles could not hauehave bene wrought, which we muſt be farr from imagining: but in regard of the people which were preſent, as they ſaw it profitable for them and this is exprſlye noteed by our Sauiour, for it is ſaid, that he prayed becauſe of the people that ſtood by, 1 kings 18. 36. 37. & 2. 4: 33 Actes 28: 8:that they might beleue that his father had ſent him. Peter alſo by his prayinge would hauehave the people more fully vnderſtand then they could by the charge he commonly vſed, that that he did, was not by his godlines or power, but by the power of him one whom he called. It is to be obſerued alſo: that howſoeuer they vſed ſome ſhort prayer before, to the end aforſayde, yet when they came to the doinge of the worke, they did not ſupplycate: but commaund ſuch a thinge to be done, as hauing power and ahthoritie thervnto. (the one from his father, the other from chriſt.) Lazarus come forth: Tabitha ariſe: and it was ſo. But in our caſe we continued ſtill in intrating and beſeechyng the Lord: who in his good time was plaſed to doe accordyng to that wee deſiered: whereby we witneſſed vntounto men, that we hauehave receiued no guift or power to caſt out diuils, as the Apoſtles had, and that we doe no miracle, but only deſier Chriſt ſittinge at the right hand of his Father, to hauehave compaſſion vponupon the partie in miſſerie, and accordyng to his promiſe to helpe him: which was neuer held for myracle in the Church of God. The which if we had taken vponupon vsus to doe, then we would not hauehave deſiered the aſſiſtance of any Miniſter, or priuat per ſon therin, nether would we alwaies hauehave made interceſſion to chriſt, in the the behalfe of the perſon afflicted: But if not at the firſt, yet at length, whē it came to the point of deliuerance, we would hauehave charg ed & commaunded the evill ſpirit in the name of Ieſus Chriſt to hauehave gone out, which is ſo far from vsus and our practiſe, that wee condemne the ſame holdinge itvnlawful to be vſed of any in theſe dayes, except God ſhould raiſe vp ſome extraordinarilie, which muſt be alſo in the founding or planting of a church and not in a churche eſtabliſhed, and ſuch as hath receved the ghoſpel as ours hath, for. howſoeuer the Lord hath no where ſayd that ther ſhalbe no more miracles or miracle workers and therfore is at libertie in this caſe. yet if we wel conſider of the ende of miracles, and wh… the lorde added them to his worde, euen to get intertainmente to his ghoſpel amonge the Gentiles▪ which otherwiſe wiſe being fooliſh (not in it ſelfe▪ but in the corrupt iudgment of men) would neuer hauehave bene receiued by them and withall remember that which we wel knowe, that it is alredy beleued in, by the Gentills, we may therby well coniecture: yea in a manner aſſure our ſelues, that mi racles hauehave an ende, eſpetially in a church eſtabliſhed, wherin alſo we are confirmed, by the long time in which for the reaſon afore ſaid they hauehave bene wantinge.vers 13. obiection, 3. the apoſtles vſed oyle as ameanes in the …ealinge of the ficke.
In the 6 of Marke. it is ſaide that the Apoſtles anoynted many that were ſick with oyle and healed them.
I anſwer: and returne this vponupon him that obiecteth it thus, yf in the working of any miracles there were meanes vſed: then vndoubtedly in the curing of thoſe ſicke perſons which by the Apoſtls were anoyn ted by oyle and ſo healeed: for what was there vſed in miracles, which in al reaſon was more likly to be a meanes then that oyle and the anoi ting of the ſicke therwith? and yet all learned men againſt the papiſts and their exſtreame vnction agree in this▪ that the ſame was onlye a ſigne or ceremonie which the Apoſtles vſed in there miraculous healing of men: none ſaye that it was a meanes to effect the ſaide worke or cure, for then in truth it ſhonld hauehave bene no other then a medicin and by conſequent their healing naturall and not miraculous: yf then that oyle vſed by the Apoſtles in the doyng of ſome miracles, was no meanes: but only a ſigne, by the conſent of al deuines: much leſſe was the clay ſpittle or any ſuch like thinge vſed by Chriſt or the Prophets in ſom of their miracles a means therof, but only a ſign wherunto that people of the Iewes were much accuſtomed.
But admit that herein I weare deceiued, & that this expelling of ſatan by praier and faſting is a miracle. as well as that by word or com maunde, performed by Chriſt and his Apoſtles. yet that maketh not againſt me (my error herin excepted) nor the counſell I gaue or what ſoeur I did,obiection, we ſe others are not cu…eed of the…e ſupernaturall di ſeaſes by prayer and faſtinge. ſo longe as it is certaine that the aforeſaide perſons weare poſſeſſed or other wiſe afflicted: and that in eyther of thoſe caſes it is: not only lawful to humble our ſelues by praier and faſting: but alſo…a dewtie and worſhipe in ſuch caſe and time to be perfourmed to God yf any demaund why we can not cure other ſupernaturall diſeaſes by this ſpirtuall medicine as ſuch whome we ſave are bewitched,mark. 9. 29. that is af licted in ther bodies through the mallice of a witch by her ſamilier ſpi rit, I anſwere:The counſell I hauehave giuen to ſuch as I hauehave ſeene bewitched▪ and in their bodies greatlye afflicted by ſa…an beynge without them. that if we had the like ſcripture for the curinge of them by praier and faſting, as we hauehave for the healing of thoſe Sathan poſſeſ ſeth, then we would not doubt: but that they alſo by the ſaied meane might be helped as wel as the other, yet notwithſtand…ng we counſel all thus afflicted: to be often and dilligent in vſinge this holy exerciſe for how ſhall we preuaile againſt Sathan and remoue that hand of his wherwith God doth ſmite vsus, but by earneſt prayer vntounto God… Is there any other meane or way to heale ſuch, as by Phiſicke… or helpe to be had from any creature? no verily: except we will goe to the De uill and requeſt him to ſpare vsus now, and be good to our bodies for the preſent, and vponupon that condition be contented, that hereafter he take his fill both of body and ſoule: as many (in effect) doe, ſeing then eaſe to ſuch: can noe otherwiſe be had but by prayer, lett them in any caſe praye, and neuer faint nor giuegive over, vntill they hauehave receiued a comfortable anſwere from the Lord. and ſeing none for a tempo rall iudgment hauehave more cauſe to be humbled then they, for aſmuch as god hath ſent an euill ſpirit, that vile creature of his, moſt malitious alſo and cruell towards man, to ſmitt & whyp them with: & that faſt ing is a meane ordained of God to humble vsus, and further the humb ling & afflicting of mans ſoule.…evit, 23. 29. 1 Kings, 21, 27 29. Iſa. 22, 5, 12, 1 Timo▪ 4, 5, who ſhould faſt if not theſe? by faſting then and prayer, let theſe ſeeke the remouing of the heavie hand of god which lyeth vponupon them, & otherwiſe will not be remoued, but to there further hurt. and if this they obtaine not therby, yet ther labour & ſeruice they performed to god ſhall not be in vaine. for beſids they receiue comfort theirby in the diſcharge of that deutye they owe to God, who when he layeth affliction vponupon any, doth therby call & as it were ſummon them vntounto weeping & mourning, Iſa. 22. 5. 12. 1 Tim. 4. 5.to baldnes & girding with ſackcloth: they ſhall alſo obtaine this therby, that the ſaid afflictiō ſhalbe ſanctified vntounto them, & made meanes of much good to their ſoules: ſo as though in their outward man, I meane in their bodies, the be ſtil afflicted, it in their inner man they ſhallbe renued daylie more & more: which of the two benifits that com by the exerciſe of humili atiō is the better, though we rather deſier the other, deliuerāce from the preſent miſery, becauſe of the greſe it carieth with it. But ſuppoſe that herein alſo I were deceiued, and that theris no ſuch ordinance of chriſt as I affirme,heb, 12. 11, & that faſting & prayer is not a medicine appoynt ed of god, & in mercy left to his church, for the healing of thos which are poſſeſſed: yet ſeing we are commaunded to reſiſt the diuill, not only his temptatiōs, but alſo his perſō. (for ſo did chriſt Ieſus our example. auoide ſatan, Iames 4▪ 7, math, 4, 10: 1 Peter. 5, 9.ſaith he) & ſo not only tempting, but alſo poſſeſſing: & hauehave alſo a promis that we reſiſting, the diuill will or ſhall flee. ſeing alſo (as Peter telleth vsus) we muſt reſiſt ſtrong in the ſaith. for aſmuch as the enimy is ſtrong,ephe, 1, 2…. euen a principality & power: & the way to ſtreng thē & ſtabliſh our weake & wauering faith, is prayer & faſting: who ſeeth not that ther was good & iuſt cauſe to take vp this ſaid holy ex erciſe, & ſufficient in ſcripture to warrant the ſame? Indeed thes ſcrip turs are directed to them that are ſet vponupon by ſatan, but it that leteth not but that others alſo in a fellow feelinge of their miſſeries, as being members of the ſame body with them, might & ought by way of help and aſſiſtance ioyne with them therin. in the ſightinges we hauehave with our bodely enemies one brother wil be ſure to fight with and for another, eſpecially if he ſee him ouermatch ed, and in daunger to be hurte, and ſhall not brethren in Chriſte in the ſpirituall ſight with the enemies of there ſoules and ſaluation do as much in the like caſe? But be it further granted, not only that prayer and faſting is no ſuch means as I affirme: but alſo that non of the af…reſayd perſons were poſſeſſed. yet ther is notwithſtanding ſufficient to iuſtifie the aduiſe I gaue, and the worke of our handes, becaus it is euidente that they weare vexed by Satan, yf not with in them (as we verely beleu and conſtantly affirme) yet by ſome externall operation of his▪ or at leaſt weare otherwiſe afflicted, if not ſo, that the hande or iudgmente of God (I ſaye) was one way or other vponupon them, it cane not be denied. Now when God ſendeth any iudgment therby he call eth men,vers. 12. vers 14. and therin ſecretly commandeth them to faſt and praye as is plaine by Iſa 22 and the 1 chap of Ioell pra…er alſo and faſtinge is the only meanes to remoue the hand of god from of vsus, if that ſhal ſeeme good in the eies of the Lord,vers. 18. 19. 20. as apeareth by the 2 of Ioell, and by the practiſe of the church in all ages, and the fruyt or ſucceſſe therof, for the people of God in the daye of their affliction, contynually betoke them ſelues therunto. and the ſame proſpered and preuailed mighteli with God,Iudges. 20. 26. and 36. 1 ſamuell. 7. 6. 7. 10. 11. 2 chro. 20. 3. 15. 22. Ezi. 8. 23. Eſt. 3 13. &. 4. 3 16. and 5. 2. Ion. 3 4 5. 10. Neh. 1. 4. &. 2 6. as may appeare by the teſtimonies of ſcripture quoted in the margente. Herupon it followeth that it was not only lawfnll for the aforeſaied afflicted perſons, and vsus alſo being requeſted and that inſtantly in a ioynt-feling of their miſerie to take that courſe we did, but alſo our bounden dewty (being eſpetially preſent with them) and that wee coulde not but adviſe and doe as wee did if from the harte we deſired their delyuerance from the ſaid iudgment of God. ſo that this if ther wear nothinge els beſides, doth ſufficiently iuſtifie and wa rant,Act. 12. 6. 7. 12. our councellinge of them to humble and caſt downe themſelues before the Lord vnderunder his mighti hand, and to ſeeke reconciliation and attonment with the almightie by prayer and faſtinge, who by this ſtrange plague of his, did teſtifie to ther faces that he was angry with them, and our ioyning with them in the ſaid exerciſe of humiliation.
To conclude and inferr ſomthinge of the premiſes, and ſo to pro cede to the 3 parte of this treatis. yf it be true not only that men in theſe laſt dayes may be poſſeſſed with Deuills and dyſpoſſeſſed and that praier and faſting be meanes appoynted by God, for the diſpoſſ eſſing of them but alſo that the 7 in Lankaſheire and William Somers with the other two viz. Darling & Katherin Wright were in deed poſſeſſed and being ſo, diſpoſſeſſed by the finger of God: in that they wer healed by the meanes which Chriſt Ieſus hath ſanctified to that end as is made manefeſt by the pr…miſes▪ then iudge (good Chriſtian reader) whether they in the generall doe not erre who hold that men can not now be poſſeſſed: and thoſe alſo which grauntinge that: deny that mē can now be diſpoſſeſſed. & whether they likwiſe be not faultie in the particuler, which not only deny: but can not with any patience en dur to heare of the poſſeſſion & diſpoſſeſſion of the perſons aforeſaid & rather then that ſhalbe admitted, will by all means poſſible, contend for a moſt vaine and impoſſible thing: I meane that Somers and Darling and Kath, Wright were counterfeits, & I there Inſtructor: Therby alſo intimating to all men, that the 7 in Lancaſhire were ſuch, & as it were deſiring the world ſo to iudge of them. but yet they let them alone, leaſt happely they ſhould, be ouerwhelmed by them, or rather by the truth it ſelfe: well howſoeuer all men will not receiue this truth, and acknowledging the worke of God, giuegive the Lorde the glorie and prayſe which is due to him for the ſame, and endeuour to profitt and make there right vſe of it, which is a thinge rather to be wiſhed, then looked for: yet ſome few doe and wil for wiſdome ſhal be iuſtified of her children.
Heere followeth the thyrd Part.