A true narration of the strange and greuous vexation by the Devil, of 7. persons in Lancashire, and VVilliam Somers of Nottingham Wherein the doctrine of possession and dispossession of demoniakes out of the word of God is particularly applyed vnto Somers, and the rest of the persons controuerted: togeather with the vse we are to make of these workes of God. By Iohn Darrell, minister of the word of God.

A true narration of the strange and greuous vexation by the Devil, of 7. persons in Lancashire, and VVilliam Somers of Nottingham Wherein the doctrine of possession and dispossession of demoniakes out of the word of God is particularly applyed vnto Somers, and the rest of the persons controuerted: togeather with the vse we are to make of these workes of God. By Iohn Darrell, minister of the word of God.

Table of contents

Title page

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THE HISTORY OF THE 7. IN LANCASHIRE.

THE HISTORY OF SOMERS.

THE DOCTRIN OF THE POSSESSION AND DISPOSSESSION OF DEMONIAKES OVT OF THE VVORD OF GOD. PARTICVLERLY APPLIED VNTO SOMERS, AND THE REST OF THE PERSONS CONTROVERTED TOGETHER. with the vse we are to make of the same.

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

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

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

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A TRVE NARRATION▪ OF THE STRANGE AND GREVOVS VEXATION BY THE DEVIL, OF 7. PERSONS IN LANCASHIRE, AND VVILLIAM SOMERS OF NOTTINGHAM. WHEREIN THE DOCTRINE OF POSSESSION AND DISPOSSESSION OF DEMONIAKES OVT of the word of God is particularly applyed vnto Somers, and the rest of the persons controuerted: togeather with the vse we are to make of these workes of God. BY IOHN DARRELL, MINISTER of the word of God.

He that is not with me, is against me: and he that gathereth not with me, scattereth.

Math. 12. 30.

PRINTED 1600.

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We reade in the 11. of the Actes, that the Apostles and bretheren that were in Iudea, verse. 1. hearing that the Gentles had also receiued the word of God by the preaching of Peter, were offended with him for preaching vnto them, and that when Peter was come vp to Hierusalem they contended against him, and rebuked him for the same: But Peter beginninge and expounding the thing in order vnto them, and shewinge that he was commaunded of god so to doe in a vision, they held their peace, and glorified god. Even so many of the ministers and brethren in England hauinge bene offended with me for sayinge and standing in this, that William Somers, Thomas Darling, Katherine Wright, and 7. in Lancashire were possessed with vncleane spirites, and dispossessed of them by prayer and fastinge, will I trust when they shall heare the matter in order sett downe in this treatise following, not onely cease to be offended with me, but acknowledging the workes of god, magnifie him for them. True it is that the people of god are borne mightelye in hand that these are counterfeites, and haue bene theirvnto scholed if not all, yet some of them by me, and the better to perswade this even to the whole Church of England, theire hath bene a booke latelye published by one S. H. entituled, A Discouerie of the fradulent practises of IOHN Darrell: but how vntruly this is saide, and vnpossible to be true appeareth at large by the Detection of that Discouery, and partly by this treatise, and peece of the Detection here following. VVhich beinge so, this ought no more to hinder vs from embracinge these workes of god,Lohn. 9. then the gainsayinge of the Pharises, ought to haue kept backe the Iewes from beleiunge and acknowledginge the great worke which Christ did, in giuinge sight to the man which was borne blind: or that blasphemous speach of theirs, he casteth out deuils through Beelzebub the prince of deuils, math. 11. 24. from confessing & iustifiyng that worke of his: or that false, absurd, and ridiculous reporte of the watchmen, (wherevnto they were hired by the Hie Preistes and Elders) that Christ his disciples came by night and stole him away, while they slept, from beleiuing the resurrection of Christ.math. 28. 12. Let not any then be hereby kept from giuinge eare vnto that which followeth, but rather prouoked to examine throughly what is saide of both sides: and then I doubt not but whosoeuer he be it shall be as easie vnto him to perceiue on which side the truth is, as opening his eyes to discerne betwixt light and darknes. And to the end the truth might appeare, & not alwayes lye hid, and the falshood be conuinced which hath hetherto prevailed, I haue presumed to publish these followinge lynes: wherein I could not be wantinge, if there were any loue in me to the truth, or feare or loue to the god of truth, seeing the truth so vniuer [Page] sally suppressed and troden as it were vnder the feete of men as mire in the streetes: and the falshod raigne as a queene▪ what christian hart or louer of the truth could endure to behold this, and let this vsurper alone, if in his hand there was any power to plucke her out of her thrones we can not (saith the apostle) doe any thing against the truth, but for the truth. If at all times then we are to contend for the truth, by speach,2. Cor. 13. 8. by writing, & by euery good way as their shall be cause, yea to doe any thing for the truth, the manifestation and publishing of it, and the inducing of men to receiue it: much more when the truth is impugned▪ and this is our present case.

And that it may be more manifest that heerin I haue performed a necessarie dutie, such as without sinne against god I could not haue omitted: we must remember that we are commaunded to publishe the workes of god whereof any of vs be witnesses, as appeareth by Psalme 105. 1. 2: and 107. 8. 21. 31. Mar, 5. 19 perswaded thervnto by reasons or arguments, as appeareth by Psalme. 78, and 111. 2. 3. 4. Math. 10. 32. It is commended vnto vs in the practise and example of the servants of god: as appeareth by Psalme. 9. 1. and 66. 5. and [...]1. 17. & 78. 4. Luk. 2. 17. mar. 5. 20. Act. 12. 17. & 14. 27. we are threatened if herein we faile as appeareth by exodus 20. 7. math. 10. 33. If now euery eye or eare witnes of the workes of god is to publish and make knowne the same to others, much more the principall witnesses, and such a one was I: and most of all they whom god hath giuen and called to suffer for giuing testimonie to his workes, [...]s 4. 20. as he hath done me. Such aboue all others must with Peter & Iohn say: we can not but speake and publish the thinges which we haue seene and heard. And if at all times we ought to testifie, make knowne, & iustifie the great workes of god, much more then, when such a worke is not onely gainsaid, but an evill name and vile report brought vpon it, and him whom the Lord vsed theirin: and this is our present estat and condition.

VVhen the holy ghost fell vpon the Apostles in visible manner, so as they begane to speake with other tongs, [...]. 2. 11. as the spirit gaue them vtterance: some mocked and said, they are full of new wine. Against this vile slaunder of the wonderfull worke of god, and his most righteous servantes, Peter stoode vp and made an Apologie sayinge: ye men of Iudah these are not drunken, [...]th. 9. 33. 34, 12. 22. as yee suppose, since it is but the third houre of the day. But this is that which was spoken by the prophet Ioell &c. as it followeth their vntill verse 37. [...] 11. 14. In like sorte dealt our blessed Sauiour in this very worke we haue in hand. when he cast the deuill out of some which were possessed, the people in deede were a [...]ased therat, and wondered saying, the lik [...] was neuer seene in Israel. But the Pharises said, [Page] he casteth out deuils through Beelzebub the prince of deuils. Against this blasphemous speach and report giuen out by the pharises, against this great worke, and Christ him selfe whom theirein they counted for a coniurer, & bare the people so in hand, Christ Iesus maketh a de [...]ence and in the same by sundrie reasons convinceth them: the which also is writtē for our learning. And what are we to learne out of these scriptures? surely by their examples & practise, to doe the like in the like case, and when such occasion is offered. That is, whē any great worke of god is wrought in our eyes, & that some shall goe about to mocke at it: and bring vp an euill name of it: that then and in such a case we must not be silent, and content our selues with this, that we our selues conceiue well of the worke, and profite by it: but we must open our mouthes wide in the defence of it, labourīg to our vttermost to stope the mouth of the gainsayer, & to wipe away the slaunder, least others also receiue hurt thereby, and that God may haue the glorie of his work of allmē, if it be possible. And as all the beholders of such a work are vpō all occasions to beare witnes therevnto, & to iustifie the same when it is denyed or slaundered, as they are able as shall hereeafter further appeare: so those specially vpon whom the worke hath bene wrought, or haue bene principall witnesses theirof If then I desire to walke in the steeps of S. Peter, yea of Christ Iesus himselfe, and to practise that which the holy ghost in theire examples and practise in the like case with ours, doth commend vnto vs: how could I doe otherwise then make this Apologie? And if I should haue abstayned from the publishing theirof, I see not but that theirin I should haue failed in the performance of a necessarie dewtie, and so sinned against god: & preferred my owne quiet before the glorie of god, and good of his people. Neither let any mā thinke that it would have suffised to haue done this inspeach: for to speake all that might be said in a corner to some few would not availe, seeing this vile slaunder and evill reporte of the workes of god, & my selfe whom god vsed theirin, hath spread it selfe farr and neare, even throughout the whole land to the obscuring and drakening yea annihilating of them, if it were possible▪ it was necessarie therfore that that which should be said for the convincing thereof and in iustificati [...]n of these workes should goe as far & wide, which could not be without printinge. This I say considered it were not sufficient for me, or a sufficient discharge of my dutye, to wysper that which followeth in the eare, or speake of it in a corner: but rather to speake of that in the light, which I haue seene in darknes and what I haue heard in the eare, and beheld in secret places, to preach on the houses.

[Page] Moreover, if it be so that the doctrine of possession, and of dispossession, and of the meanes thereof, etc doe lye in a manner hid & not knowne nor acknowledged almost by any: Is it not high time it were reuealed and brought to light? Is it not parte of the counsell of god, to the reuelation of all which wee are debtors? And when can any thinge be done more seasonably then now to treat both of the generall doctrine,act. 20, 27. and particular workes we speake of▪ what can come in better season then even now a treatise concerninge William Somers his possession, when the eares of all men are opened, to heare what can be saide as touching the said Somers? how many are their not onlye of the common sorte, but of those which are noble, wise, and learned, which are verie desierous to be informed in the truth of this matter? and could this possiblie haue bene done but by this course I haue taken? And by whom should this latter be performed, but by my selfe, considering I onely haue bene a cheife witnes of the possession and dispossession of all these persons controverted, and called by god therevnto? I ran not to any of my selfe: wherin, and in callinge me to suffer for the same, the Lord seemeth to me to haue singled me out though most vnworthy, and more vnfite then many others, to this speciall worke. It stoode me then vpon to performe this service whervnto god hath called & appoynted me, otherwise I should haue my reward with the vnprofitable servant: If either for feare or slouthfulnes I had fayled theirin. Heerevnto I might add, that I see many erring exceedinglye herein, and greatlie mistakinge this matter both in the generall and particular, and heereof I am most sure, and able also to make that evident vnto them. should I then haue done well to let them alone?

And for asmuch as many not onely of the irreligious, but of such as professe the feare of god (as in experience I haue obserued,) regard not these workes of god: either receiuing the false report that is givē out against them, or not earnestly considering of them, to the stirring vp of their owne hartes to prayse god for the same, & make their vse of them: wherevpon it cometh that the best of these are vnable to de fend and cleare these workes from that evill name of counterfeitinge which is cast vpon them, and stope the mouth of the aduersarie: and that non of them contendeth according to his place for them, & the convincinge of the aduersarie: that these (I say) may see their sinne & be prouoked with others to heare and consider of that which followeth: they must remember, that all the workes of the Lord are great, and ought to be s [...]ught out of all them that loue them, [...]al. 111. 2. and theirfore this: that it is the propertie of a wise man to obserue the workes of God, and therefore of foo [...]es to neglect or not regard them. VVhen the prophet [Page] had throughout the 107. Psalme made mention of the manifould workes or the Lord, and often moued men to confesse before the Lord his louing kindnes, ver. 8. 15. 21. 31 and his wonderfull works before the sonnes of men, he concludeth thus: who is wise that he may obserue these thinges? In the 77. Psalme the prophet in the name of the Church saith: I remembred the workes of the Lord: I did also meditate in all thy workes, and did deuise of thine actes. And Dauid thus▪ I meditate in all thy workes, I doe meditate the workes of thine handes. This is the end of the Lordes great workes: He hath made his wonderfull workes to be had in remembrance. VVhen the Lord then doth any great worke, we must remember and obserue it,v. 11. psal. 143, 5. ps. 111. 4 ps, 91, 4 psal. 105, [...] yea meditate theirin, that so we may the better behold the power, the wisdome, the Iustice, and mercy of God, and prayse and magnifie him for the same. Thou Lord (saith the prophet.) hast made me glad by thy works, I will reioyce in the workes of thine hands. O Lord, how glorious are thy workes? And againe: declare his workes amonge the people: singe vnto him sing prayse vnto him, and talke of all his wonderfull workes. And as thus we are to obserue, meditate, and remember the workes of God, and prayse him for them: and not onely so, but to others also talk [...] of his workes, & declare or publish them to his people: so it is the duetie of all the Lords people to iustifie and defend them, when there shall be a slaunder raysed vpon them, as partly is touched before. VVhen Christ had cast the deuill out of one, and the pharisees had slaundered that worke of his, (as is aforesaid,) affirminge that he did it by the deuill, he did not onely convince them: and shew the haynousnes of their sinne, that theirin they had committed that sinne which should neuer be pardoned, even the sinne against the holye ghost: but besides admonish those which by their silence did approue that slaunder of the Pharisees, when they should haue iustified the worke, and defended Christes innocencie. Of these he pronounceth, that he accounteth them also among his aduersaries,math. 12. 30. saying: He that is not with me, is against me & he that gathereth not with me, scattereth. He that is not with me, &c. that is, he who is not on my side▪ meaninge: he who defendeth me not against the aduersaries: my workes against the slaunders they giue of them, and my doctrines against theire obiections, he is against me, that is, him I recken in the number of my aduersaries. VVherby we may learne, (to applye this scripture more nearely) that it is not [...]nough, not to slaunder or impugne the workes of God which haue bene wrought amonge vs, as some doe: but that moreover we take heede that we approue not the slaunder of counterfeiting giuen out against them by our silence, but open our movthes in the defence and iustification of them. Otherwise we shalbe reckened by Christ in the number of aduersaries. And here [Page] vnto tendeth that other sayinge of our Sauiour: wisdome is iustified o her children. As this teacheth all of vs our dutie, and that we ought to contend for these workes of god, iustifiyng them, to which purpose I alledge it so particularlye my selfe, and hath (through the grace of God) prouoked me to write the treatise following in iustification of these works, and another treatise for the taking away of that slaunder of counterfeiting, which Sathan hath raysed vp for the obscuringe of them. The Lord giue those who professe them selues to be frends of Christ, and to be of his side, to shew it in taking parte with him against his adversaries.

I. D.

THE HISTORY OF THE 7. IN LANCASHIRE.

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At Cleworth in Lancashire within the parish of Leigh, ther dweleth one Nicholas Starchie gentleman who having only two children it went thus with them in the beginning of februari 1594 first Anne his daughter being 9 Yeares olde, was taken with a dumpish and heauie countenaunce and with a certaine fearefull starting and pulling together of her body▪ about a weeke after Iohn Starchie his sonne of the age of 10 yeares, as he was going to the schoole was compelled to shout, neither was able to staie himselfe. after the waxed worse and worse, falling into often and extreame fits, M Starchie seeking for remidy, after 9 or 10 weekes, heard of one Edmund Hartlay a coniurer to whom he repaired, made knowne his greife, & with large profers craued his helpe. Hartlay comes, and after he had vsed certaine popish charmes and hearbs by degrees, the children were at quiet, and so continued, seeming to be well almost a yeare and halfe. all which time Hart. came often to visit them. at length he fained as thought he would haue gone into another country, but wether M Star. might not know: when he begane to goe his way, Iohn fell of bleedinge, then presently he was sent for again, who affirmed that if he had bene 40 rodes of, no man could hau stanched him. & thus it fell out at other tims

M Starchie herevpon feareing lest his children would be troubled in his absence, & he vncertaine where to find him, offered to giue him his table to tarie with them, and so he did for a certaine spac [...] but after couenaunted with him to giue him an annuel pension of 40s for his assistance in time of neede: which pension was assured him in writing, and began at Michaels day 1598. wherwith Hartlaye not beinge satisfed, desiered more, an house and ground: whervnto because M Starchi would not accord, he threatened in a fume (M Starchie being absent but in the heareing of diuers) that if he would not fulfil his minde, he would make such a shout as neuer was at Cleworth and so therwas indeed, not only vpon the day and at the instant of there dispossession, but also the day before: when 7. of them both the afternoone and in the euening, sentforth such a strange supernaturall, and fearfull noyse or loud whupping, as the like vndoubtedly was neuer hard at Cleworth, nor it I think in England. this he said in September 1596. & one the 17 day of Nouember folowing they both began to be troubled againe after so long rest.

On a certaine time Hartlay went with M Starchy to his fathers house in Whally parishe, where he was tormented sore all night. The next day, beinge recouered, he went into a little wood, not farr from the house where he maide a circle about a yarde and halfe wyde, deuidingit into 4 partes, making a crosse at every Diuision: and when he had finished his worke, he came to M Starchie and desiered him to go and tread out the circle, saying, I may not treade it out my selfe, and further, I will meete with them that went about my death. when M starchie saw this wreched [Page] The 1. or. 2. weeke of Lent Mistres Starchie required them all. 5. to tell her how they were handled, that certaine knowledge might be had thereof to the preachers:this sheweth that the deuill transformed himselfe, and appeared vnto them like an angell of [...]ight they all; answered, that an angell like a doue was come from god, & that they must follow him to heauen, which way soeuer he would lead them, though it were through neuer so litle a hole, for he toulde them he coulde drawe them through, and soe they ran vnder the beds, And Elizabeth Hardman was vnder a bedde making a hole, and beinge asked what she did? she said that she must goe through the wall for she on the one side, and her lad on the other would soone make a hole. she would (on a time) haue leaped out of the casement through the glasse windowe.

About a fortnight or. 3. weekes before their deliuery, Elinor Hollande and Elizabeth Hardman foretould how many fits they shoulde haue before they slept. and to morrowe quoth El. Hol. in the forenoone I must haue a fit of 3 howers long. when the tyme came shee bad them set the hower glasse. they set it behind her out of her sight, her eys also was closed. she was senclesse, & speachlesse, saue the noting of the time, which she truly noted: saying, ther is a quareter, the halfe hower, and as the glasse was runne out, she sayd turne the glasse, & thus did she 3. tymes or 3. howers. after comming to herselfe she said Iesus blesse mee. which all of them vsually said at the end of ther fites. In like manner did El. Hard. for 2. howers, who beinge demaunded how the knewe this, answered that a white Doue told them so.

About the 19 of march the 4 youngest went on ther knees all morning vntil afternoone, [...] the fleed from all the familye & neighbours into other chambers, calling them deuils with hornes creeping vnder the bed. when they had the vse of theire feete, their tongues were taken from them.

when Maister Hopvvood a Iustice of peace came of purpose to take their testimony against Edmond Hartley to Lancaster Assises and had them before him to that end, they were speachlesse, and that daye he gott no answer of them, being called out of one chamber into an other, they sank down by the way speachlesse. when they spake they complayned that Edmonde would not suffer them to speake against hym.

At the same time Iane Ashton a maid seruant in the house (the. 7. possessed person of the age of. 30. yeares) began to bark and houle when she shold haue gon to bear witnes against Edmund Hartley. whervpon one of them in her fit said ah Edmond dost thou trouble her nowe when she shold testify against thee? This was the second time that she was troubled. Almost a yeare before, it first tooke her in her throat, as if she had a pyn sticking there, whervpon she strayned her selfe so sore [Page] that she got vp bloud, & for two dayes was very sicke, Mistirs starchie iest gly said, Iane is sicke of the hooke, nay quoth Hartlay I assure you it is no hooke for if your owne daughter or any other had bene in the same place the had bene so serued. As I remember I hard them say that Iane Ashton had gone into Hartlays chamber & looked into his chest.

About the 21. of March El. Hol. & El. Hard. for 3 daye & 3 nights to gether could nether eate nor drinke, nor speake to any except it were on to another, & to ther lads. saue that their lads gaue them leaue (as the said) the one to eate a toast & drink, the other a sower milk posset. And it. notwiihstanding that permissiō thei said he was angry that thei had eaten. & told them that thie should not be quiet, vntil the had cast it vp a gaine so the vomited saying, take it to thee, here it is againe, for thou gauest vs lisence to eate it, & nowe thou art angry. & if the went about to swallow a litle drink the were so taken by the throat, that the pict [...] vp againe. The 3 night about 8 a cloke El H [...]l: being asked when she would or could slepe, answred, that ther were 4 houers it to come. before she could slepe. about an houre & halfe of that time she tooke a distafe, & spane both faster & finer then at any tym before. when she had done spinnīg she said vnto them, now shall I worke you all. and thencforth was so extreamly handled, that tvo could scarcely rule & hold her. at lengh reuerting she said I haue bene sleeping 3 daies & 3 nights, and now I faint with hunger.

About a weeke before there deliuerance some of the youngest vsed these kind of speaches: thou naughtie lad, thou makest vs sicke. for thou knowest the preachers will come shortly.

This generally was obserued in the 5 youngest, that when the gaue themselues to any sporte, the had rest & were pleasaunt though the time was longe. their parents report beyng at a playe in a neighbour gentlemans house many houres together, the were quyet all the tyme (Hartlay boested that he had kept them so longe quyet) but one the contrary as soone as the went about any godly exercise the were trobled. And thus much brifly touching those 6 at Cleworth, & the strange accedents which fell out there, as also how in all probabilitie it came to be so with them. now let vs returne to Marg Byrom of Salford, who came to be vexed in like sort, by the appoyntment of God, & by the same mediat hand, the devil, and Hartlay the coniurer.

The 10 of Ianuary (beyng the 4 day after her trouble begane) as shee sate by the kitchyne fyre, shee was throwne towardes the fire, lyinge alonge hard by the chimneye barres as though shee should haue bene rosted. Thence the drwe her and hauinge continued a longe tyme in the fitte and recouerynge, about halfe an houer after, as s [...]ee satte in a Chaire, shee was throwne headlonge vnder the boarde [Page] but had no harme, and thus was she suddenly and violently cast sundrie times after.

She being desired to tel how her fits held her, said that she thought, somthing rouled in her belly like a calfe and laye euer on her left side & when it rose vp from her belly towardes her hart, she thought the head and nose therof had bene full of nailes, wherwith being pricked she was compelled to scrike aloud with veri paine and feare. when her belly was swollē, it lift her vp, & so bounsed that it would picke of the hand of him that held her downe, & somtyme the parti himselfe that held her farr of. when her belly slaked there went out of hir mouth a coulde breath, (that made her mouth very coulde) which caused her to barke and houle, then plumpte it downe into her body like a colde longe whetstone on her left side when her belly was smale, then was the rest of her body be numed with colde, wherwith shee so quaked, that her teeth chattered in her head, and if she went to warme her, she was presenly pickt backward.

About the end of Ianuary from M Starchies, hom she wēt to Salford, a towne adioyning to Manchester, accompanyed with Hartlay and on other. the next morninge as Hartlay prayed ouer her in afite, came one M Palmer a preacher of Manchester, who asked him what he was doinge: he answeared prayinge thou pray, thou canst not pray, quoth he. what prayer canst thou say, none saide he, but the Lordes prayer. say it, quoth he the which as I remember he coulde not say. he then as a priuat man examined him, and after had him before two Iustices of peace: from whom he brought him by ther appointment to Marg. Byr: to heare what she could say against him: but as soone as she saw him shee straightwaye became speachlesse, and was cast downe backwardes, and so did the 2 tyme. and 5. tymes was dumbe when Hartlay came in her sight, this morning as she came to the fier, she sawe a great blacke dogge, with a monstrous taile, a long chaine open mouth comming apace tawardes her, and running by her left side cast her on her face hard by the fier, houlding her tounge for halfe an hower, but leavinge at libertie her eyes and handes. a litle after a bygg blacke catt staringe fearfully at her came runinge by her left side and threwe her backward taking from her the vse both of her eyes and handes, which with yes king were euer losed. about halfe hower after that fit: it came like a bige mouse and lept vpon her left knee, cast her backward, took a waye her tongue, eyes, and sences, that she lay as dead, and when she came to any feeling, it puft vp her bellye as a fore. these visions and fites ordinarely troubled her for 6 weeks every day on the day time as is said. & commōly everi night it sat (as she though) on her head very heavi laying (as it semed to her) 4. great figers on her browes, that she [Page] was not able to opē her eies. otfē times she cried to her mother, that the should sit from of her Head, asking who it was that held her [...]oe straight. & though she could not ster her head, it hir kerchefe was pulled of her head thrice commōly, she notwithstandīg lying still as a stocke from 9 to 3 in the morning, about which time it departed in departing somtimes gaue her a great thumpe, on the hinder parte of her head, that it was verye sore for 2 Dayes after.

Sixe times within those 6. weekes the sperit would not suffer her to eate or drincke, it tooke awaye also her stomake. if shee offered to drincke (at the earnest motion of others) it cast her and the drincke downe to gether. At other tymes shee did eate greedily, slossinge vp her meate like a greedy dogge, or hogge, that her mother and her freindes, weare ashamed of her. styll shee was hungrye and cryed for more, saying shee had nothing, though she spared no kinde of meate: allwas fish that cam to nett. After abundance of meate her belly semed neuer the fuller, that she marueiled which waye it went.

The 10 of febuari it pulled her as she thought in an hundred peeces. ther came out of her mouth such a stincking smoke, and breath that shee could not endure it her selfe. her voyce and crying were quite altered, and so continued till night. But her breath stank soe yll a day and a nyght after, that her neighboures could not enduer to come neare her.

Often her sences were taken a way, and she maid as styfe as iron, and oft as dead even breathlesse. it made her speake sharplye, hastely, and by snatches: somtimes it made a loud noyse in her bellye, like that in the bellye of a great troting horse.

The two next nights before the day of her examination concerning Hartlay, appeared the deuill in the liknesse of Hartlay requesting her to take heed what she sayd, and to speake the truth, for the time was come promissing her siiluer and gould. she answered (thinking it to be Hartlay) that the truth she had spoken already, & that she would not favour him neither for siluer nor gold: the 2 night he departed saying doe as thou wilt. the day before Hartlay his execution was a sore day vnto her, after which euery day she went to morning prayer, & was neuer troubled in the Church save the 1 day, wheron it took her about the middest of the sermon, in heaving vp her shoulders, depriuing her of her sences after the recouery of her sences, it tooke away the vse of her leggs: and thus it molested her in the Church, to the admvration of the people, about an hower and halfe.

At the a [...]ices at Lancaster was Hartlay condemned and hanged the making of his circle was chefly his ouerthrowe which he denyed, but breaking the rope he after confessed it.

[Page] After this time she had more ease in the day then she was wont, but in the night she lay stif and stark quaking and trembling, till the day she came to Cleworth.

It going thus with the. 6. at Cleworth and the. 7 at. Salford, M. Starchye according to the counsel before giuen him, procured first one preacher then an other to see them: but they knew not well what to say to their affliction. After hauing intelligence by D. Dee his butler of the like greuous affliction of Thomas Darling his vncles son, an recouery vpon the aduice giuen by my self, he requested D. Dee his letter vnto me (though vnacquainted) and obteyned it, wherwith he sent his owne also, which preuayled not with me.

Thervppon he procured other letters wherof one was from a Iustice of peace therby, and sent the second time vnto me. Then I crauinge first the aduice of many of my brethren in the ministery, met togither at an exercise: yealded to M. Starchyes request, & about 3. wekes after went thither.

On the 16. of March. 96. M. George More pastor of Cawlke in Dar byshire, and my self, came to Cleworth. VVhither when we were come M Starchy tould vs, that his sonn had bene well, about a fortnight, and his daughter 4. dayes: and surely to se to they were at that instant as well and free from any possession by Sathan, as any other: which we suspected to procede, from the subtilty of the diuel, & so it proued. Shortly after our comming, as we sat at dinner, came in Margaret Hardman and hir sister, & El: Holland on after another like players to bid vs welcom: forasmuch as no body sent for me said one of them, I am come of my owne accord. And hauing thus spoken shee was throwen backward on a forme, and so all 3. were frangely & greuosly tormented. Their faces (as I remember) were dis [...]igured, their bodyes (I am sure) greatly swelled, & such a sensible stiring & rumbling within their bodyes, as to ones sight and feling they had some quick thing within each of them: and not only so, but such a violent mouing there was also in their inward parts: (especially in M. Hardman) as was easily harde of vs that were present. I remember also among the manifold pleasant speaches they vsed, one or moe of spake iocondly conscerning Edmond Hartlayes hanging, who was thē newly executed, and it was to this effect. Do they thinke they coulde hang the diuel? I wis no: they might hang Ed: but they conlde not hang the diuel: no maruel though the rope brake: for they were two Ed: and the diuel. By that which I hard of his fits (wherof wee haue partly hard before) I for my part then thought, & doe so still that in the end he who had so sweetly (by kisses forsooth) sent the diuel into so many, had by the iust iudgment of god, the diuell sent into him.

[Page] Then harde we Iane Ashton howling, and perceiueing it was supernaturall, and hearing also other strang things concerning her, especiall ye that which was new fallen out of the swellīg of her belly wherof you shall heare: we affirmed that we thought that she also was possessed, which neither the family, nor the mayd her selfe mistrusted or feared. and it ther was cause. for besides her first taking with the hoke and the wordes Hartly vsed thervpon, and kisses before with promis of mariag (which all were perhaps forgottē) she was takē with barkīg as the rest were, when M Hopwoode cam to examine them. againe the children said no lesse in their fits, for when she cam in their sight they would say, come and helpe vs for thou art one of our company. And though they neither knew nor speake to any other, yet Iane they knewe, and speake to her onlye in these wordes, thou wilt shortlye come in amongst vs. And she her selfe acknowledged that som times as shecarien vp hot Ianoks, she thought that she could ihaue eatē vp a Ianoke, & often did eat much by stealth, being passyng hungry like M Byrom, and the children, who likwise were sometymes exceedinglye greedye of meate. This day also an hower or two before we came, her belly began to swell greatly, so that she compared her bellye to a womans great with child. when it abated a little, a breath came vp her throat, which caused yelling, after it fell downe into hir body like a cold stone, as it did with M By. and as sone as tydings came that we were come, presently her belly was fallne, and as litle as in former time and so continued.

Not long after our comming all 7. being had into a chamber, the one of vs applyed his speach according to the present occasion: and then behold all of them even Iane Ashton, and M Starchies children were presently most greuiously tormented▪ Yea, Satan in Iohn Starchie exceeded for crueltye.

And thus they contynued all that afternoone. 3. or 4. of them gaue themselues to Scoffing and Blasphemy, calling the holy Bible being brought vp bible bable, bible bable. and thus they did a loud and often All or most of them ioyned together in a strang and supernatural loud whupping that the house and ground did sound therwith againe by reason wherof we were dryven (as I maye say) out of the chamber and keept out for that daye.

This evening we did vse some words of exhortation, for the sanctefiyng of our selues and the family, against the next dayes seruice: immediately before which they all sent forth as they had before) a supernaturall loud whupping and yellyng, such as would haue amased one to haue gone into the roome wher they were, but as one of vs opened his mouth they were presentlye silent and so continued.

[Page] The next morning all 7. being had into a faire larg parlor, & laid theron couches, M. More. M. Dickens (a preacher and their pastor) and my self with about. 30. more assembled togither, spent that day in prayer with fasting & hearing the word, all the parties afflicted remayninge in their fits the said whole day. Towards the end wherof, they all of the sudden began to be most extreamly tormēted, beting vp & downe with their bodies being held by others, crying also (6 of them) aloud in strang and supernaturall manner, & after they lay as dead. wherewith they which were present were so affected: that leuing that good order which all the day had ben kept, confusedly euery on with voice and hands lifted vp, cryed vnto god for mercy in their behalf, and the lord was pleased to heare vs, so as. 6. of them were shortly delyuered, wherin we with them reioyced, & praised god for the same.

The first that was dispossesed was M. Byrom, then all the residu (saue Iane Ashton) one shortly after an other, betwen. 5. and. 6. at night. she began to be vexed by sathan about. 4, or. 5, in the morning and neuer had rest vntill her deliuerance. All that day she hard only a humming and a sound but knewe nothing what was said: she could thus heare but not see. Somtime she sawe & then marueyled what the company did ther, and how she got thither: howbeit she heard euery idle word that the children possessed had, she was more extreamly handled that daye then any before, though she had had many sore daies. She was euer full of payne, and it semed to her as though her hart would haue burst▪ she strayned vpmuch fleamy and bloudy matter Lastly she lay as dead for the space of half an houre, taking no breath. Then start she vp most ioyfully, magnifying god, with such. a cherefull countenance and voyce, that we all reioyced with her, but were somwhat amazed at hir suddayn lauding of god, with such freedome & earnestnes in speach and gesture.

Iohn Starchy the next was so miserably rent that aboundance of blod gushed out both at his nose and mouth. As the day before, so that day he gnashed fearfully with his teeth, he also lay as dead about the like time, soe that some said to vs, he seemeth to be dead. Then start he vp likwise on the suddain, & praysed god in most cherful & comfortable manner. And so did the rest, who also made sundry tymes greate shewe of vomyting and nowe and then vomyted indeede, somthing like fleam thick spettle. Theis. 4. especially. 3. of them vsed much light behauinur and vayn gestures, sundry also filthy scurrilous speaches, but whispering then for the most part among themselues, so as they were no let to that holy exercise we then had in hand. Somtimes also they spake blasphemy calling the word preached, bible bable he will neuer haue done prating, prittle prattle

[Page] M, Hardman why lest M. More was praching vsed these wordes, I must goe I must away: I cannot tarrie, whither shall I goe? I am hot, I am too hot. I will not dye, iterating them all. which wordes did greatly incourage vs.

VVhen these 6 were deliuered, some desired to know how they assuered themselues therof, and they answered as followeth. M Byr: said that she felt it come vp from her bellye towardes her brest, thence to her throat:in like sort William Somers had asore throat after the departur of the spirit: when it left her throate it gaue her a sore lug, and all this whyle a darke mist dazeled her eyes. Then she felt it to go out of her mouth, but it left behind it asore throat & afilthy smel, that aweke after her meate was vusauary. It went out in the liknes of a crowes head rounde, (as to her semed) and sate in the corner of the parlor, with darknes about it a whyle. Then went it with such a flash of fyer out of the windowe, that all the Parlor semed on fyre, to her onlye.

Iohn Starchie: said it went from hym lyke a man with a bulch on his blacke very yll fauored. and presently he returned to haue reentered, but he withstood hym strong in faith. the same in effect said M Hard. Anne Starchy said, he went like a foule vgly man, with a white beard and a great bulch on his brest as big as a mans head. and straitway returned to haue reentered, but she faithfully resisted, Euen so said El. Hol. the whit beard excepted.

El. Hard said, it was like an vrchin, and went through a very litle hole (as she thought) out of the parler, but out of hand returned a gaine in a very foule shape promising her golde, and whatsoeuer shee would desier, if she would giue him leaue to enter againe, but she yealded not. then he threatened to cast her into a pit, saying somtime thou wilt go a lone. he said also, he would cast her into the fyre, and breake her neck, but she resisting he departed like an vrchine.

And thus the first dayes worke was happily ended. But behold the slight of the wyly serpent, for when we were all at rest, the sperits sett vpon the 5 little children, like so many wulues the seely Lambes. the poore children being newly recouered, and suddenly inuaded, wereso frighted that they clasped fast about their middles that lay with them and hid their faces with ther bed clothes. M. Dickons was called down who comming saw them resisting, and encouraged them to standfast neuer to yeald, but to pray and resist with faith. & shortly they were well and fell a slepe.

The next day we inquired how the were assalted. M. By. said it cam to her like an vgly black man with shoulders higher then his head, promysing her enought if she wold consent, and that he would lye still when she vtterly denyed him and prayed against him, he threatned to cast her into apitt as she went home. But when she resisted he [Page] cast her to the ground, and departed twise as byg, and foule as hee came, with two flashes of fyer, one before & another after him, making a noyse like a great wynd among trees. She was not assaulted at midnight with the 5 but after supper before she went to bed.

Iohn Starchy sayd he came in the former likenes, making many large proffers, baggs of gould &c. But when he sawe he nothing preuayled with sugred wordes, he vsed terrible menaces, saying he wold breake his neck &c. Anne Starchy said he came in the former likenes.

M. Hard. said he came in the same forme he went out proffring golde but she refusing, he threatned to breake her necke, cast her into a pyt, and drowne her and so departed.

El. Hard. said he came like a beare with fyer in his mouth wherwith she was so terrifyed that she lept quite out of her bed, and rann from him, she wist not whither: but one of the company stayed her. Then he desyred her to open her mouth, as he opened his, shewing her two bagges, one of siluer an other of gold, promising her 9 times as much but not preuayling he ran away as a beare that breakes loose from the stake when she was layd downe and prayed, he came agayn like an ape, promising her golde &c, at her pleasure. Then he menaced to cast her out of the windowe, and into the fyer if euer she stood neare it, and so departed: very foule & with an horrible scryke.

El: Hol. said he came like a great beare with open mouth vpon her, & presently turned it selfe into the similytude of a white doue: but shee resisted, and it departed.

Thus we haue hard of the dispossession of 6. & what thinges fell out therein, as also presently after the same: it resteth that we conuert our speach to Iane Ashton the 7. Sathan vpon the aforesaid day towardes euening put her to extreame payne, and continued the same longe very neare 2. houres after their deliuerance, intising her to say he was gon and to make shew of welfare, promising that he would not molest her at all. She to be at ease consented, and pretended in wordes to be as well as the rest, but we thought otherwise, because the signes of dispossession were wanting. After she had herein yelded to the diuell (which she concealed vntill after her deliuerance) she was as free frō any vexation by him as the rest: notwithstanding we prayed or shee prayed: wheras before for 3. houres togither, her fyt beinge ended the shortest prayer that might bee being vsed, she wold be in an other most greuous to beholde.

All night shee was very well, the next morning also, vntill we 3. (who were to be leaders that day also, in that holy action we had in hand▪ hauing shut our dore) had cast doune our selues before the throne of grace, to craue the direction & assistance of gods spirit in the worke [Page] we were to enter vpon this) I say) we had no soner don, but behold the chamber wher we were, yea the whol house did ring of her a gaine, wherby we were not a litle comforted & incouraged, to enter the second tym into the feild. for therby we were assured, that we were not deceiued, and that satan was certainly in her. after we can downe into the parlor, whether many more resorted that day then the other to the number of about 50. we all being exercised as the day aforesaid. This morning she was sore tormented. she often semed, to vomyt vp all, and it got vp only alitle, fleame. and when shee hanged downe her head to vomyt, often the sperit would all to shake her as an angrie mastife a litle cur dogg, so that after her deliuery she was very hoarce & weake. About on of the clocke she being very extreamly tormēted, fel a wepīg that teares, trickled downe, & after lay as dead alitle space reuerting she said, he is gon, and gaue thanks for her deliuerance. it went out like a great breath, vgly like a toad, roūd like a ball & within an houer after it returned like a foule big blacke man, but she resisted, & it departed. when we saw clearly that she was dispossessed, we asked her why she dissemled the other night. she told vs that the said euening it was com vp from her belly to her brest, thence to her throat, wher it held her as at her first takīg, thence to her head. then she said, it desired her to tell vs that he was gon, & promised her not to moue or hurt her, & that she should lack nothing, why said we, would you harken to the deuill? because (said she) I was very sore, and he promysed me ease, but he hath deceaued me. quoth M Dickons beleue the deuil againe. beware of lying, he teacheth to lye, and you are taught for lying.

This day & 2 or 3. following, the vncleane spirits returned euer & anone in visible formes vpon all 7. throwing some of them violently downe before vs all, depriuing others for a little space of the vse of sō member of thir bodies, as arme or legg: sekīg also both by godly promises, of siluer, gold, silks, veluit, which they thought verily they saw) & such like, & fearful threats their consents to reēter, without which it should seeme satan cannot reenter, though he cane first enter. But from giuing such consēt and yealding vnto satan therin god in mercy keept 6. of them: who since that tyme (praysed be God therfore) were neuer more nor lesse, they nor any of them molested by satan vntil this day, neyther it the 7 Iane Ashton vntill a good space after, when she leauing M Starchies house, went and dwelt in a place of ignorance & among papists,Luke 11. 26. & became popish herselfe, as I haue hard. for which opertunitie & aduātag the deuill watching, & noe doubt compasing, he then recouered her, & now dwelleth their whose last estat with Kat: wrights & Will. Somers, shall be worse then their first.

Here followeth, the story of William Somers.

THE HISTORY OF SOMERS.

[Page]

William Somers of Nottingham. now about the age of 22. yeares, sonne in lawe to Robart Cowper of the said towne, and by trad of life a musitian: about 8 or 9 yeares past, as he iournyed from Bellyn in the countie of wigorn, (wher he then dwelt with one M Anthonie Brackenberie to Bramsgroue, a market towne in that shire accompanyed with an old woman dwelling in the said Bellyn, found an hat with a copper band. the woman requiering the same, he gaue her the hat though vnwillingly, but the band he vtterly refused to giue, suppossing it to be of gould. wher vpon she threatning him said that it had bene as good for him to haue giuen it her. After this in the night he saw a strang light in the chamber wher he lay, which cast him into a great feare. and thus he continued frighted for a time. shortlye after M. Brackenberic his master remoued to Holme, neare to Newark vpon trēt in the countie of Nottingham being ther sēt about his masters busines vnto Newark in the way as he wēt thither, he was suddēly throwne into adicth, som 8 yards distāt from the high way wher in he wēt. after he had layen ther a certaine tim, he got vp & wēt forward in his iourney, but by that he had gone a very little way further he was taken agayne & cast into a throne bush about 60. yards distāt from the high way: but how he cam into it, or the ditch he knew not. in these two places he lay for the space of som 4 houres, as he perceiued after by the tyme of the day. notwithstanding this let, to Newark he went. when in his returne he drewe nere Holme he begane to be sicke. from sicknes he came to carie himself after that strang manner by fyts, that his master supposed hym to playe the counterfeite, and theirvpon he whypped him. But notwithstanding all the whipping was vsed (which he felt not at all) he continued after that same manner, and was more stranglie handled euery daye then other. at length it well appeared to be some strang visitation and hand of God whervpon his master procured on in the ministrie to come to him, he being for the space of 3 weekes or ther abouts a continuall trouble, and his master not knowing by what meaines to procure his amendment: sent him accompanyed with 3 persones to Nottingham to his mother being then a widowe. whilste he was at Holme he hard somthinge say vnto him, that vpon such a day he would leaue him, & not com vnto him (soe far as I remember he said) vntill the end of 6 yeares. Now after he had bene about 5 weekes at Nottingham afflicted after his accustomed and strang manner, and that the said apoynted day was come, he indeede amended in the iudgment of man, and soe continued: insomuch that shortly after he was bound prentise to one Thomas Porter of Nottingham a weauer and musition: who after gaue ouer his trade of weavinge▪ and betooke himselfe wholly to the other, from whom the said VVilliam Somers did twyse rune awaye.

[Page] About the 20. day of March. 1596. his aforesaid maister Thomas Porter sent him to Walton in Darbyshire the now dwelling house of Sir William Bowes to asister of his wifes there named Mary Milwood. In his going thither ther met him in Blakewell more at a deep colepit hard by the high way side,by the manner of meeting the 2 time, and wordes vttered to him the 2 time, it should seme rather to be the deuill in the liknes of an old woman an ould woman (as he thought) who asked him where he dwelt and whithor he was going, without any more wordes. About a myle & half further (he hauing gon forward a iournying pace without stay) * she met him agavn, and passed by him with out any words. The next day he retorning from Walton homewardes. she met him at the aforesaid pyt, and asked him how he did? saying further, I must haue a penny of thee. he answered, that he had no monney, Thou hast (quoth she) Mary Millwood gaue thee. 2. pence, I will haue a penny of it or I will throwe thee into this pyt and breake thy neck. Herevpon for feare she giuing him 2 pence he gaue hir 3 pence which indeed had ben giuen him by the said Mary. After this she put hir hand to a bag she had about hir, and taking thence a peece of bread with butter spred on it, bad him eate it. He refusing she threatned hym againe, to throwe him into the pyt, and breake his neck, if hee would not eate it.This Kath Wright is a yong woman dwelling at a place called Bridgway lane not far distant from Blackwel more who about 14 yeres past being possesed was by prayet deliuered but is since repossesed whervpon (greatly against his wil and for feare) he did eat it, and in the eating it semed to him as sweet as any honney. She said moreouervnto hym Doest thou not knowe Katheryn Wright? no quoth hee, she is my neighbor (said she) and shee and I will come to Notingham one of theis dayes, and see how thou doest. Then a catt (as the boy thought) leapt vp into her bosome, the which she imbraced, and with hir armes claspt it vnto hir, and thus they parted each from other. About the begining of October. 1597. the said Somers (being at Nottingham in the house of his maister Thomas Porter did vse such strang and ydle. kinde of gestures in laughing, dauncing & such like lighte behauiour, that he was suspected to be madd: sundry times he refused all kynd of meate for a long space togither, insomuch as he did seeme therby to pyne away, somtimes he shaked as if he had had an ague there was hard a strange noyse or flapping from within his bodye he was often seene to gather himself on a round heape vnder his bed-cloathes: and being so gathered to bounse vp a good height from the bed, also to beate his head and other parts of his body against the ground and bedstead in such earnest manner and so violentlye that, the beholders did feare that thereby he woulde haue spoyled hymselfe, if they had not by strong hand restrayned hym: and yet thereby receyued he no hurt at all. In most of his fitts he did swell in his body and in some of them did so greatly exceede therein, as he seemed to be twice so byg as his naturall body. Oft also was hee seene to haue a certayne varyable swelling or lumpe to a greate bignes swiftlye running [Page] vp and doune betwene the flesh and skyn through all the parts of his body: and many tymes when that swelling was, theis or the like words were hard out of his mouth. I will go out at his eyes or eares or toes at which speaches the said swelling euidently appearing in such partes, did ymediatly remoue and vanish away. This swelling did not only run from eye to eye, from cheke to cheke, and vp & doune along still in the body: but besides being now in the one leg presently it wold be in the other, and so of the armes in like manner: & looke in which arme or leg it stayed (as often it did for a certain space) the same member was innexible and excedingly heauy as it had bene somuch iron. Thus it went with him though not in al, yet in mani of his fits wherī ouer and besides these things, he was strangely handled: for suddenlye (if he were standing when the fyt came) he wold be cast he [...]dlong vpon the ground, or fall doune, drawing then his lips awry, gnashing with his teeth, wallowing and foming. In sundry of his sits he did vtter so strang & fearfull scriking as cannot be vttered by mans power; and was of such strength as sometimes 4 or 5 men though they had much aduantage against him by bynding of him to a chaire, yet could they not rule him: and in shewing that strength he was not perceyued to pant or blowe, no more then if he had not strayned his strength, nor strugled at all. Sometimes he cryed extreamly, so as teares came from him in great abundance: presently after he would laughe aloude & shrill, his mouth being shutt close. And being demaunded concerning those accidentes, he protested he knewe of no such mater, neither felt he any payne. Moreouer, he was often times cast into the fyre some bare part of his body also lying in the fyer: and yet was not burned, and somtimes cast violently against the ground, & agaynste the wall or poastes of the house without any hurt of his body, & did many wayes seeke to destroy himselfe: by reason whereof they were driuen to take away his knife, gyrdell, garters &c. yea with the sheete of his bed he had like to haue strangled hīmselfe. wherevpon as also through the increasing of his fits they were constreyned to watch hī continually euen day & night. His behauiour generally towardes all that came, was very pleasant, most impudent also & shamelesse with much vncleannes. His speaches were vsually vaine, deliuered in very scoffing manner, and many times filthi and vncleane, yery vnfit once to be named, [...] like in my owne hearing [...] did Kat. VVright [...]eing possessed. or blasphemous swearing most fearfully, vsing one blody oath after other: sometimes saying I am god & somtimes there is no god. Being moued to say the lordes prayer, when he came to thes wordes leade vs not into temptation. he would say leade vs into temptation: diuers fond speaches did he vse to interrupt them that prayed for him. Many strange speaches also were vttered by him, not in his [Page] owne name, but as spoken by an euill spirit possessing him: vpon occation of some question or speach vsed by some in ther simplicitie & ignorance: as that his dame had sent him, that his name was Lucye, that he was king, that he was prince of darknes. you thinke I haue no power of him, yet I can vse his tongue, his teeth, lyppes, handes, legges, his bodye and all partes of him. and as the spirit named each part, he vsed it. and this speache with the action was verye common. was I? (said he to one Iohn Wiggin) neuer in heauen? yea quoth he, but God for thy pryde thrwe thee downe into hell there to remayne. One Iohn Sherwood charging him to tell who sent him thither, he answeared a woman. he charged him againe to tell wher shee dwelt: he answeared in Worcester shire. whether is shee liuyng or dead? dead said he. wherfore did shee send thee? for a hatt and hat band. Then the boye when the fite was done was questioned with, concernynge these thinges: wherevnto he returned for answeare that which is set downe in the beginnynge of this storye, which he had concealed vntyll that tyme. Herevnto I myght add certayne direct answeares he mayde in lattyn to those speaches, which in lattin were vsed unto hym, a little greeke also he speake, beynge ignorant in those Languages, altogether in the one, and vnderstandyng little or nothynge in the other.

In goyng thus with the boye, I was importined in his behalfe, first by two letteres, after by another from the Maior, and theirevpon I went vnto hym. As when and about the tyme I condisended to goe (beynge 14. myles of hym) he speake theirof to them which were about hym: so when I was come to Nottingham, he instanstlye tould the same, and foretould my comminge vnto him when I drewe neare the house, as he had also foretould M Aldridge (the preacher of the towne) his comming at sundrie times.

Towardes that evening I came being the 5 of Nouember, he seemed to be sicke, and his sicknes greatlye to increase vpon him, soe as they feared he would haue dyed, or had bene dead, for he laye an hower with his face and handes blacke, cold as ice, noe breath being perceiued to come from him. whervpon I was noe soner light but tydinges hereof was brought to me, by one of they neighbour women Ioahn Pye by name, who came purposlye from hym to signifye the same vnto me: to whom I answeared, yt was the mere acte or operation of the Deuyll, and that the boye was nothinge lesse then either dead or in daunger therof. Forthwith with her I went to hym, whom wee Found verye liulye and in one of hys accustomed Fytes, manye beyng present with hym.

My speach I caried for a season doubtfullie▪ but after a while perceiuynge how it was with hym, I dyd assure hym that he was Possessed, [Page] and had in that bodye of his a deuill, and withall did soe frame the wordes of my mouth, as might best serue to prepare and stir him vp to a sperituall fight against satan, or resistance of him in faith. This euen [...]g he acted many sines, by signs & gesturs most liuly representing and shawdoing them out vnto vs: as namlye brauling, quarriling fighting, swaring, robbing by the high wayes, picking and cutting of pur [...]es, burglarie, whordom, prid both in men and women, hypocrisie, slugishnes in hearing of the word, drunckennes, glotinye, also dauncing with the toyes thervnto belonging, the manner of antique dances, the games of dicing and carding, the abuse of the viole with other instruments at the end of sundrie of these he laughted excedingly, diuers times clapping his handes on his thighes for ioye: and at the end of some of them, as killing and stealing, he shewed how he brought them to the gallowes, making asigne therof. during this time which continued about an houre, as he was altogether silent, so was he most actiue, though his eyes were closed, and in many things he did, ther was great and necessarie vse of sight. In a word, these thinges were in such liuly and orient coloures painted out (as I may say) vnto vs that were present, being to the number of some 60. that I for my owne part (and I am perswaded the rest of the beholders are of my mynd) doe verily thinke, that it is not in the skile and power of man to doe the like. whilst we were recommending him and his greuious estate to the Lord, and intreating his maiestie in his behalfe, he vttered these wordes, I must begonne.

The next daye being the Lordes day I came not at him vntil about 3. a clocke in the afternoone, (finding company with him) at which time I vsed some speach, wherin I indeuored to prepare both him & his masters familye, as also his parents (whom that iudgment principallye concerneth,) vnto the holye exercise the daye after to be performed. Towardes evening much people resorted to the house, then some words of exhortation were vsed by my selfe, for the sanctifiyng of soe manye of vs, as whose spirites god should stir vp, to ioyne in that solemne seruice and worship of god to be performed on the day following. as the night and day before he had litle or no rest from satan aff [...]cting him: so this evening & all the night long he hand led him more extreamly then before at this time amōg other things the spirit retorted his tongue into his throat. and this he did often, whervpō many loked with a candle into his mouth, wher the could se no tongue nor part of it, only in his thoat they beheld the root therof. he vttered often thes words, for corne, for corne, with a fewe more thervnto appertainīg, notīg the vnsatiable desier of gaine or r [...]aysing the price of corne in corne mē. this night was spēt by som well disposed [Page] people in reading & praying. this euening I requested the minister of that congregatio M Aldridge & with him on M. Aldred & M. Halam Pastors of 2 seuera [...]l towns neare adioyning vnto Nott. to ioyne with me on the morrowe, in the ministratiō of the word and prayer, whervnto the condiscended. And this I did the rather, that therby I might proclayme and make knowne vnto all men, that as I haue no speciall or greater guift herein then the rest of my bretheren: so neither doe I arrogate, or challenge any such thing to my selfe.

In the morning (being the 7 of Nouember) many of vs were assembled together in the next conuenient and seemly roome to the place of his abode. The boy was brought with strang and fearfull scrikings by. 6. or 7. strong men, who had all of them inough adoe to bring him and layd on a couch in the midst of vs. M. Aldridg began and after prayer proceded to the interpretation of the. 4. of Hos. the two f [...]ste verses. when he had finished, my self intreated of that story set doune in the. 9. of Marke, from verse. 14, vntil the 30. wher the father bringing his possessed child to christ to be cured, had him healed accordingly. All this day he was continually vexed and tormented by Sathan, hauing little or no rest at all, so as the same for vexation by the spirit far exceded any of the dayes before. His tormentes in his fittes were most greuous and feareful to behould, wherein his body being swelled, was tossed vp and doune. In theis fits his strength was very great so as being held doune wi [...]h 5. strong men, he did notwithstandinge all their strength against their wils, rise and stand vpright of his feete. He was also continually torne in very fearful manner. and disfigured in his face: wherein somtimes his lips were draune awry, now to the one syde now to the other: somtimes his face and neck distorted, to the right and to the left hand, yea somtimes writhen to his back: somtimes he thrust out his tongue very far and big, and somtimes turned backwardes into his throat, gaping so wide that we might afar of perceiue it: now he gnashed with his teeth: now he fomed like to the horse or boare, roping doune to his brest, notwithstanding there was one purposely standing by with a cloath euer and anon to wype it away, not to say any thing of his fearfull staring with his eyes, and incredible gapinge:

This daye notwithstanding he was so held as is aforsaid, hee went about to haue choaked and so destroyed himself: speaches he vsed non, saue once in a great voyce, corne, and when I applyed that speach of our Sauiour, all things are possible to him that beleeueth he vsed theis words thow lyest. Diuers times he scriched or cryed aloude in astrange and supernaturall manner: somtimes he roared fearfullye ly [...]e a beare, and cryed like a swyne.

[Page] Towardes the evening as I was treatyng of these wordes, then the spirit cryed, rent him sore, and came out, and he was as one dead, insomuch that manye sayd he is dead, the boye was rent sore indeede, cryed and that a loud. Then they people which were present, as men astonished and with the greuyoues sight and crye vnspeakeable affected in the boweles of compassion towardes hym, breakyng ther hitherto continued silent, cryed out all at once: as it were with one voyce vnto the Lord, to haue mercye vpon hym: and within a quarter of an hower (they and he still cryinge aloud) he held downe one a bed by 5 men, and offering as though he would haue vomyted, was one the sudden violently cast, & his body therwith turned, so as his face lay donwards to the ground & at the beds fete, & his backe vpward with his fete on the beds head, & thus he lay as if he had ben dead for a seasō. Thus we haue hard not only how it wēt with Som. in the tim of his possession, & at and a litle before his dispossiō, but also how & by what meanes I came vnto him, & being ther, caried my selfe in this present action.

Accordinge now to that in the gospell, when the vncleane spirit is gone out of a man, Math. 21 43. he sayeth to himselfe, I will returne into myne house from whence I came, &c. it fell out here, for the vncleane spirit being gone out of Someres, returned and sought to enter againe into him. And as for the compassing of his former habitation with the 7 in Lanchashire he visiblely appered vnto them, & for a season molested them in thire bodies: even so did the spirit with Somers. The same night he was dispossessed, as he lay in his bed, a thing like a rat patted one his mouth, and after crept doune along on his body, vntill it came to his priuye partes, from whence it vanished away. Thus did the spirit many times and sundry wayes, and about a quarter of a yeare after, recouered him and entered againe, as appereth by the signes of possession, whervnto some of the 17. witnesses after mentioned haue deposed, as appeareth by the depositiones of diuers, if the tyme when the thinges wear done which they deposed be obserued. After this satan drewe the boy also vpon whom the worke was wrought, to confese and affirme that he had dissemled. And to bring this to passe (which passeth whatsoeeuer else could be imagined, to perswade the world that he counterfeited) the old serpent so ordered the matter, that he was charged to haue be witched on Sterland to death, & brought theirvpon into the towns haul before the magistraits, by the meaines & procurement of M. Freeman, Sterlands wife & som of her neighbors cam with an accusatiō of witchcraft agaīst him, to wit, that vpō such a day in Not. market Som. should tread on the hele of the said Sterland whervpon he should presently fall sicke, and dyed 4 or 5 dayes after. Her neighbours they witnesed, that Starland being dead, his heele locked blacke, or some such thing: Herevpon Som. was commited to prison, but a litle after bailed. Not long after this, these magistrats, (under couler to fyn [...]e [Page] out this counterfeting) tooke this witch (forsoth) & it percase a counterfeyte, from his parents, and commited him to their house of correction, called St. Iones, & their to the costody of 2 most leud fellows: which no sooner had him, but forthwith about thire worke the went: the one Iohn Couper threatning to whyp him, the other Nich. Shepard to pinch him with pincers, therby to drawe him (indeed) to confesse, that he had counterfeited, as appeareth by thire depositions. besides, the aboue named Nott. magistrats promised him 10. l. and that he should set vp any trade, so that he wold confese his dissemling, as M Iakson Alderman confessed in the towne haul before manye, but this said he, they did in policy. Lastly the deuill himselfe visiblie appeared vnto him (as experirence hath taught he doth vsually to those that he possesseth) promisyng and threatning, and all to compase his confession, which by these meaines he effected.

VVhen Som. had bene at St Iones vnder the custodi of his said kepers, about 3 days, & all those meanes you hereof vsed▪ for the compasing of a confession of counterfeiting, he acknowledged that he had counterfeited, & therwithall was freed from all vexatiō in his body by the deuill, (then repossesing him) which immediatly before and till then al the tym of his repossession he had tasted, and many others beheld.

The case being thus, my selfe with others thought good, to procuer a commission from the Arch B. of York, for the examining of such as had sene So. do or suffer, sūdry things impossible to be counterfeted, for it was thought, that the depositions of men would be auailable to ouerthrow this wretched confessiō of his, whē percase the bare assertions of men would not. to this end a comissiō was graunted & directed to Io. Therrald esquire (then) high sherife of the counti [...] of Nott. S. Iohn Byron knight, Io Stanhop, Rob Markham, Rich. Perkins Esquiers, Pet Clerk Mai of the towne of Nott. M Walton A [...]chdeacon of Darbishire, Miles Leigh officiall of Not. Io. Ireton, Io Browne, Rob. Evington, & Tho. B [...]ulton, ministers & preachers of God word. These comisioners vpon the 20. of march 1597. examīed 17. euery of which deposed more or les to som thīg don or suffered by So. which nether natur nor art can compase▪ as apeareth by ther depositiōs now in prīt. this don So. himselfe was caled before the comissioners, & he who for the space of a moneth before, even from the tym he said he counterfeited vntil that present,who because he was an aduersari, was made a com [...]issione [...] &. with him 2 other, Pet. Clerk Ma [...]or, M [...]es Leigh officiall. had not at all ben vexed by satā in his body, as if he had had no such gesse nor inhabitāt no more then any other, (which cam frō the subtelty of the diuil, was viol [...]tli throwne doune, even as he was facing out his counterfeiting▪ & so oft & miserably tormēted by the diuil, vntil both him selfe to the comssiōers acknowledged, that he had not counterfited & the greatest contēder for counterfeitīg, & enimy to the said worke of god, M Wal. Arch. of Dar. & a comissiōer, that it was the finger of god. [Page] the diuers fits he had in the presence of these comissioners, besids the great violence offered vnto him, he was in the first of them, thruste deepe into the hand & leg with pins, but stirred not therat, neyther did any bloud issu at either of the places so pricked. The said fit ended being demaunded what he had done▪ as also what had bene don vnto him? he knew not of any thing, more or lesse. At this time also his two kepers were enamyned, who for all their minsing acknowledged that on of them threatned to whypp him, the other to pinch him with pincers, which he called knipknaps. Thus the matter being manifest to the comissioners, partly by the depositions of men, partly by that themselues sawe and partly also by the confession of Som. himself, they surceased to examine any further, and shortly after togither with the sayd depositions, retorned to the Arch: B. of Yorke, no counterfeytīg. Now was Som. taken from his aforesaid kepers, & committed to the custody of one Edmond Garland where he was continually tormented of the diuel, & that more fearefully then euer before: wherby his repossession & the lurking of the spirit was euident.

Confessing now that he neuer counterfeyted, (which also was manifest to those that beheld his vexation by sathan) & being thervpon demaunded, why he had before affirmed the contrary? as in wordes he rendred the reason thereof, so in writing himself set downe the same in these wordes folowing: which vnder his owne hande is yet to be seene.

Being at Sainct Iones there came vnto me a thinge like vnto a dog, and said vnto me, and if I wold consent vnto him and say that I was a counterfeite, he wolde give mee a bag of gould,say I counter feited. and if peeces: and if I * woulde I should do any thing that I would tak in hand, and he wovld com to me lik a mouse, and helpe me. And then came to mee a thinge like an asse, & said that if I wold not say that I was a counterfeyt, he wold cast me into the well, and so went away, And Nicholas Shepheard said and if I were in a fitt againe, he wold fetch a paire of knipknaps and a rope, & he woulde make me confese, or els hang me, & Iohn Cowper & Shepheard said, and if I wovld say that I was a counterfeyt, that Maister Maior & the Aldermen would giue me tenne pounds & I should set vp any trad that I would and I had better say, that I was a counterfeyt and liue like a man, then to haue nothinge: for if I should say that I were not a counterseyt, & goe into the clergies hand, I should hau [...] nothinge.

Somers being at Edm. Garlands was daylie in greuous manner tormē ted by the diuel, oft cast into the fyer, but not burnt: and to let his other vexations go, was of extraordinary strength and supernaturall knowledge: wherwith was made manifest that he was reposessed [Page] notwithstanding no such thing had appeared for the spāce of a monneth before. But by that he had bene about, 10. dais at Ed: Garlands the Maior with some of the▪ Aldermen & M, Will: Gregory the towne clarke who at satans discouery before the, 12. commissioners were greatly abashed and confounded in them selues gathered hart to themselues and incouraging one another, they sent and procured that whereby they gott Sommers into theire owne possession agayne, and this doubtles they did the more speedily, for that (as I take it) they hard that we were purposed now to haue vsed the meaines for his dispossession publicklye in the Church, which they sure feared would haue turned to ther great shame, who had soe hotly and openly contended for counterfeyting, They noe sooner had him but he was at quyet, as if he had bene a counterfeite indeed, and nothing lesse then a deuill within him. About a weeke after, (the assyses being at Nott.) before the Lord Anderson, Somers was called, said he had counterfted, & being commaunded by my Lord Anderson to do his tricks as some call them, he thrwe himselfe downe: and then the spirit trifled, and so caried himselfe, as might best make to perswade those present that he counterfeited: and it so as theirin (through the ouerruling hand of God, their was sufficient to kepe man from that perswasion. for since twife in open court at Lambeth, by two no mayne aduersaries then present, it hath bene said, although to another end, that one of his leggs were as heauie, as if it had bene irone. shortly after to London he went, and dwelt with a barber in Eastsmithfeild, from whence he went to the Bishope of London: wher after he had bene about a month, & my selfe somwhat longer in the Gathouse for herisie, he proceeded further, & added this to his former iniquitie, that I had taught him to counterfeit: which accusatiō hath bene in such sort pursued against me, as is shewed in the seuerall treatises published by some frendes to the cause▪ the other charge of herisie for which I was sent to prison ▪as appeareth by the warrant' lyinge in the dust, neuer word beinge spoken therof vntill this daye, no not so much as the herisie or heriticall opinion once named, that I should hold and mayntayne.

FINIS

THE DOCTRIN OF THE POSSESSION AND DISPOSSESSION OF DEMONIAKES OVT OF THE VVORD OF GOD. PARTICVLERLY APPLIED VNTO SOMERS, AND THE REST OF THE PERSONS CONTROVERTED TOGETHER. with the vse we are to make of the same.

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We haue hard in the former treatyse of 8. Persons that weare vexed with euill spirits, viz. 7 in Lanchashire, and one at Nottinham: and of diuers strange actiones or passions done or suffered by them. Now that the glory of God, & the edification of the christian reader, (which two thinges only I haue aymed at: in the publishing of this story,) may be the better furthered therby. I haue thought it necessarie to treate of these 3 thinges. 1. that all those persons were indeed possessed with vncleane spirits, and did not counterfeit apossession, as is affyrmed by some. 2. That they were all (vndoubtedly) dispossessed, and that by prayer and fastinge, the meaines which God hath thervnto apoynted. 3. what is the holy and right vse we should all make of this rare and great worke of God: which euery on should specially in the reading hereof ayme at, though it can not be attained, without the certaine knowledge of the two former poyntes.

1 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 haue 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 haue 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 [Page] And 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. dwelling in Burton vpon 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 haue the whole rule and disposition of the body. can rule & dispose of the whol body of man, and euery 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 euery 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 haue hard before, & more shalbe spokē afterward, because then god should haue 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 haue 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 [Page] this same obiection as well haue bene obiected vnto them: as it is against vs 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 haue 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 haue 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 haue made report of them to some of my acquaintance who knew me to be one that through gods mercy haue learned to make conscience of a lye: yet should I haue bene afrayd to haue put them in print, for so many to reade and vnto whom I am altogeather vnknowne. But seing that these things haue 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 onely 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. vpon their corporall oathes haue deposed the impossible thinges to be counterseyted, which we haue 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 vnto, at least by so many witnesses as [...] [Page] [...] [Page] [...] [Page] and 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 vpon the sight of Christ, he or rather they being two (as appereth by Mtthew) vttered saying or crying with a loud voyce: what haue we to doe with thee Iesus the sonne of god? I charge thee by god that thou torment mee not which they would neuer haue 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 haue 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 haue 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, haue at that time and duringe that holy action carryed themselues so wonderfull vainly as they did and Iohn Starchy sometimes (as we haue heard) in byting, or snatching at euery 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. [Page] Finally 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 haue 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. 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 haue stroken himselfe with stones, which if he had had his [...]ee [...]ng, he would neuer haue 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 haue 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 haue, 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 haue wee to doe with thee? art thou come hither to torment vs before the tyme? Mark [...]. 24 & 5. 7. art thou come to deflroy vs? I charge thee by god that thou torment mee not. Hither apperteyneth that answer that his name was legion, Luk 8. 28 and that request, that yf he cast them out, he would [Page] suffer 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 vpon 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 vpon his repossession but specially vpon 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 haue 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 vpon 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 vs 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 vnto him: and thus many times those things are attributed to the possessed, which were indeede done by sathen the possessor. And in like sorte haue I my selfe often done in this treatise.

According to this, we haue 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 vnto, so as (notwithstanding all his rage and crueltye) not a bone of [Page] the 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 [...] 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 haue 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 haue thought he shoulde haue 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 euery 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 vnto the Lord▪ as well as the least or weakest of hys creatures [Page] so 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 vpon 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 haue bene possessed, we reade not of on that was of like strength and rage,Math. 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 [Page] a 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. 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 vnto 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) haue all those had, whom I affirme to haue 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 vs. 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 vnto him he made knowne such secrets, as therat both they and others vpon 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 [Page]them all: it is as I would haue 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 haue rebuked him sharply (when once that was perceiued) might be admitted to come vnto him.This was done by the maior & Aldermen vnder 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 haue they themselues any such knowledge indeede, but only seeme so to haue. 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 haue 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 haue obserued in experience. whereby wee may knowe and discerne of one possessed with the diuell, I haue 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 haue 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 [Page] words: 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 haue 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 Voyces which Thyreus the Iesuit also witnesseth to haue 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 haue likwise in experience bine obserued in others that haue 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 haue hard before.

Thus we haue 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 haue 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 haue the same disease? and that if it be certaine that the on of them hath such asicknes [Page] 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 haue 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 haue 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 vs, 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 euery 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 haue 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.

[Page] Our Phisitianes if the haue 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 haue 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 haue 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 giue 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 [...] 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 vs 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 haue vs (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 vs doe, he would [Page] 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 haue 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 vpon & 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 haue 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 haue 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 vpon, 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 vs 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 [Page] I 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 vnto vs, 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 onely one of them, and that which of them soeuer it is, can giue 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 haue subscribed vnto 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 haue 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 [Page] 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 vpon 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 vnto themselues, when the reliques of saints are applyed vnto them, or an Agnis Dei is applyed, or besigned on the forchead with the signe of the crosse, or sprinckled with holy water, or haue the most holy body of Christ gyuen vnto them in the sacrament of the Eucharist, or shall haue 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 vnto 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 [Page]christian 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 haue 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 vs 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 giue 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 [Page]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 vnto 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 haue 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 vs that the diuel is in such a mā really, if the lord himself by his word doth it not? cannot the diuell deceaue vs by his cunning and subtlety, and make vs 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 giue 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 [Page] as 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 euery 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 vpon 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 haue 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 haue not power ouer the diuels, as they affirm wherof you shall heare hereafter. Here we may behold the iust iudgmēt of god vpon 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 vnto 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 haue 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 vnto vs: 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, vpon 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 vnto 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, [Page] and 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 vs 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 vs 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 vpon god, that he woulde be pleased to cast sathan forth of them whoe lay so miserably vexed, by the diuell before vs, (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 haue spoken of by the way to wit, Kath: Wright and Tho: Darling, vnlesse he be either like vnto 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 haue 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 haue 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 vnto 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 haue 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 [Page] neither 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 [...]. 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 haue 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 vnto 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 58 then the Lord will make thy plagues wonderfull, and the plagues of thy seede, euen great plagues and of longe continuance and euery sicknes, and euery plague which is not written in the boke of this lawe, will the lord heap vpon thee vntil thou be destroied. Seing thē god threatneth to bring vpon the disobedient and sinfull people wonderfull plagues of which kinde this is one,Deut 29. 20. and euery 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. vnder 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 haue the same or like threate renewed vpon vs by the spirit of god in the time of the gospell, and expresly agaynst euery man, aswell Gentile as Iew, as all men will graunt. I protest (saith the spirit) vnto euery man that heareth the wordes of the prophecy of this booke, Reu. 22. 18. that if any man shall add vnto these thinges, god shall add vnto 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. [Page] Againe 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 haue spoken more or lesse of this matter, giue 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 haue bene and may be now dispossessed, ergo possessed. Wierus in the begining of his 4. booke de prestigijs doemonum speaketh of many that haue 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 haue ouer diuels, euen the same with the Apostles if you will beleue them: as hereafter you shall heare. Also of later time and nearer vs, 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 vs inquire of the liuing: Aske of our trauailers what they haue 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 [Page] all the world, yea who knoweth not how they greatlye vaunt of the power that in theire Church they haue 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 haue omitted.

But why doth it seeme so incredible and impossible vnto 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 haue 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. In 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 vnto him thow dumbe & deafe spirit, I charge thee come out of him. Then (it is said) the diuell came out: the very same we haue 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, [Page] and namely in the 4. of Math: where it is saide: They brought vnto 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. and 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 vnto 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 haue 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, haue 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 haue 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 haue 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. it 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. 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 vs and our children? why then will any take vppon him to render this for the sole reason or cause of possessyon [Page] which 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 vnto 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 haue bine so miserably vexed by satan as the were:Iohn 9. [...] Math 9. 2. Iohn [...]. 1 [...]. 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 haue bene confirmed, it had bene somethinge, yea very much they had said, and I for my part woulde haue ioyned with them therein: but for this cause only men were not possest, for then there must neuer haue bene any possessed but such as were by Christ and his Apostles dispossessed, or some other indewed with that [Page] Apostolicall 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 vnder 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 haue 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 haue brought my sonne vnto 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. haue mercy on mee Lord, said a poore Canaanitish woman vnto 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 haue attayned to that knowledg Hence it followeth that many were possessed vnder 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 vnto 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. and namely to chastice them for their sinnes, (as is manifest by that wee haue 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 haue 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 vpon 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, [Page] 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 vs 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 vs 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 haue 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 haue obiected against the possession of those which had euill spirits in them, whē Christ and his Apostles were vpon earth, as well, & with as good colour & apparance of truth, as against the possession of such as we speake off. But if one should haue 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 vs, 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.

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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 vs 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 vpon this place of Marke: when Christ commeth and approcheth neere vs (saith he) then doth the diuell teare and torment vs 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 [Page] 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 vnto the lord, euery 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 [Page] 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 haue 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 haue 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 vnto his Church herein, he hath prouided a remidi for our weaknes, and furtherance of his owne glorye. furthermore I haue 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 [Page] & 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 haue 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 vnto 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 haue 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 vs, 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 vnto 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 euery one of them, which greatly confirmeth their dispossession. for the holy scripture telleth vs 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 euery 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.

[Page] 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 haue 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 vnto many, even as if there were noe such thinge reueiled, but was some conceit of myne. Let vs 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 haue giuen, had not he knowne that Sathan would haue attempted it, and other wise haue 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 [Page] cast. And surelye how can it be otherwise consideringe the nature of Satan, and his extreame malice towards man, especially towards such as haue 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 vpon and spoyle men, for that onlye bringeth rest and quyet vnto 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 haue spoken of (they excepted who are repossest) are, and haue 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 haue 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 haue 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 vnto 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] 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 vnto 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 vpon 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 haue 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 haue 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 haue 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 vs 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 haue prayer and fasting vsed as a meanes for the disposse ssing of Diuils, as one may gather that the ph [...]s [...]tion would haue phlebotomie or letting of blud vsed for the cure of him that hath the plurisie, [Page] 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 vnto 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 haue 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 vpon 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 [Page] 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 vnto 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 vnto 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 haue 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 haue praied and fasted: where we see that howsoeuer he doth not appropriat this speache to the Apostles [Page] 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 haue 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 vpon 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 haue: 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 haue praied and fasted. Now this semeth verye strang vnto 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 vnto 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 haue done, I meaine their was no necessity theirof, their faith being strong muchlesse to haue praied & fasted for then in all their miracles they must & would haue 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 vpon 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. [Page] 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 haue vsed prayer. yf then the Apostles saith being great, they neede not to haue 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 haue 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 haue faith as a graene of mus [...]ara seed, ye shall say vnto this mountaine, remoue hence to yonder place, and it shall remoue: and nothing shall be vnpossible vnto yow. except we will haue 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 vnder 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 haue 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 vnto 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[Page]diseases: so that if he were adiuil they had power to [...]st him out. And lest this pretense should be left vnto vs, 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 vnto hym, gaue them power against vncleane spirites to cast them out, and to heale euery sicknes & euery disease. and in the 8. verse following, Christ saith vnto 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 vnto 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 haue receiued increase and strength, even by prayer and fasting, wherby their faith being strengthened, they might haue expelled Sathan.

Herunto I answear, 1 that our sauiour speaketh of the miraculous faith, as appeareth plainly by the text: if (saieth he (ye haue faith as is a graine of mnstard seede & shall saye vnto this mount ayne remoue hence to yonder place and it shall remoue, and nothing shall be vnpossible vnto 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] 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 haue fasted and praied, for then eyther it must haue 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 haue heard or els, that therby their weak faith should haue ben strengthened that so they might haue 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 euery 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 vnto 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 vnto him) had shut vp euery 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 [Page] 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 vnto 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 vpon 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 vpon 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 vpon 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 vs herein, in that God not once, or twice, but sundrye times, not vpon 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, vpon 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 haue 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 [Page] 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 scriptures but 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 haue 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 vs, 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 1 and receiue it for a truth? if this, that we read not in the word of God of this ordināce: Ans. besids that we haue hard it is otherwise, that hindereth not, because many yea infinit things are decreed in the secret and eternall counsell of God, Obiection 2 and 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[Page]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 vs seemeth very straunge: and in credible as also to shew the meanes which since miracles ceased, haue 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 vnto 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 vpon 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 vs 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 vs. 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 vnto, 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 vs. 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 haue vsed these words: come [Page] 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 vs 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 giue 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 vpon 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 vpon 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 haue merci vpon 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 [Page] 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 euery 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 vnto 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, ordinis And 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] 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 giue 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 euery 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 haue 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 [Page] for then looke how many children weare borne, we shoulde haue so many miracles. but imagin a childe conceaued without the knowledg of man: as the conception of our Sauiour was, then euery 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, haue 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 haue bene vsed, so as without the same the miracle could not haue 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 haue bene effected or wrougt. [Page] could not Elisha, if he had pleased, as well haue healed, Naaman of his leprosie, by his worde alone, as haue 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 haue 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 vnto 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 haue 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 giue him his sight, and worke that miracle. but therby to tempt him and trye his faith, for thus throgh in fideliti he might haue reasoned, in himselfe, I thought he woulde pre sently haue 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 & haue 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 [Page] 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 haue 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 haue 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 vnto men, that we haue 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 haue compassion vpon 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 vpon vs to doe, then we would not haue desiered the assistance of any Minister, or priuat per son therin, nether would we alwaies haue 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 haue charg ed & commaunded the evill spirit in the name of Iesus Christ to haue gone out, which is so far from vs 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 [Page] wise being foolish (not in it selfe▪ but in the corrupt iudgment of men) would neuer haue 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 haue an ende, espetially in a church established, wherin also we are confirmed, by the long time in which for the reason afore said they haue 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 vpon 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 haue 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 haue giuen to such as I haue 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 haue 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 [Page] wherwith God doth smite vs, but by earnest prayer vnto 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 vs now, and be good to our bodies for the present, and vpon 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 giue over, vntill they haue receiued a comfortable answere from the Lord. and seing none for a tempo rall iudgment haue 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 vs, 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 vpon 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 vpon any, doth therby call & as it were summon them vnto 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 vnto 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: & haue also a promis that we resisting, the diuill will or shall flee. seing also (as Peter telleth vs) 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 vpon 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. [Page] in the sightinges we haue 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 vpon 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 vs, 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 vs 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 vnder 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) [Page] 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, giue 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.

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

Wee haue manifestly proued that these persons we speake of, were possessed with deuils: and that they were dispossessed by prayer & fasting. Now lest all this should be to vs in vaine, (which God forbid:) It remaineth that we consider of the fruite, and profite which we may and ought to make to our selues thereof. For as in the ordinarie workes of God, yf we only looke and gaze vpon them with out making any further vse of the same, and doe not withall: behold & consider the invisible things of God, as his power, wisdom Iustice, mercye, our beholding of them is in vaine to vs: and not onlye so, but wee theirby also take the Lordes name in vaine:Roman [...] 1. [...]. even so shall it goe with vs, yf in this extraordinarie worke of God, we looke onlye vpon it, as some new and strange thing, without any further proceeding to profite theirby. Yea if we be bound by the lawe of God: to profite and receiue good by euery ordinarie worke of the Lord, much more by that which is extraordinarie: for an extraordinarie worke calleth for an extraordinarie vse, and it is adouble sinne to faile therein. [Page] The vse we are to make of this extraordinarie worke either concern [...]th the glorie of God and the stirring of vs vp to magnifie his great name, or the benefit of man, and good he may receiue thereby First herein as in a glasse wee may beholde the iustice of god in pu nnishing or correctinge sinne,This work [...] the glory of God and [...] of the same for [...] are to be [...] the [...] of God. wherby the Lorde teacheth vs to take heed of sinninge against him, least either the same or a worse thinge come vnto vs.

Secondly we see the omnipotencie and power of God 1 in the powere and strength of the deuil which God permitteth him to exercise a ga inst sinners 2 in subduing those principalities and powers Satan I mea ne,the power of God. treading him vnder his feet: yea vnder the feet of his seruants. who then that is wise, will serue the Lord in feare and trembling.

Thirdly▪ the mercye of God is to be seene in this worke in deliuering them,the mercy of God, and that at the humble intreatie of others in there behalfe, they being disabled by satan to supplicate for themselues. This being well considred magnisieth greatly the mercie and compassion of the Lorde. vvho can chuse but loue him because of his mercies? and why should any dispaire of his mercie seinge he is so ready to shew mercie euen at the intreatie of others. How much more when man shall sup plycatt for himselfe. This vse Christ Iesus him selfe maketh in saying to the man whom he had dispossessed:marke 3. 29, goe shew how the Lorde hath had compassion on thee.

Fourthly,the wisdome, & immutabil [...]tie of God, acts 4. 13, 1 cor 1: 27: wee maye here beholde the wisdom & immutabilite of God as being the same who neuer changeth: In that (as he hath bene allwa yes accustomed to doe) he brought this rare & great worke to passe by smalle and weake meanes, base and contemptible men, yea such as be vile and odious in the eyes of the world. That thereby the power of God might be the better seene: man in his wisdom be confounded and the name of God the better praysed: In a word that he which re ioyceth in the behalfe of this worke,the fidelitie of God, marke, 9, 29, might not reiovce in man but in the Lord. To him therfore to whom of right it belongeth, be the prayse and glory of this worke ascribed.

Fiftly, The saitthfulness of God in the performance of his promyse offereth it selfe here to our consideration. These wordes this kind goeth not out, but by praier & fasting: secretly containe in them this promise, that if any be poss [...]ssed & we in the humiliti of our souls by fast ing, will intreate the Lord to cast the sperit out, he will doe it for vs and deliuer the partie from beinge any further vexed by Satan, This the Lord hath promised, the accomplishmente wherof we haue seene with our eies let vs▪ herby learne to trust to the least and most close & secret promise God [...]ath made vs in his worde: and save in our harts, and with our toungs: God is not as man that he should lye & be vnfaithfull: [Page] neither as the sonne of man that he should repent, and not performe that he hath promised.Nomb. 23. 19. Rom 3, 3. 4. Hath he said and shall he not doe it? and hath he sp [...]ken, and shall he not accomplish it? Hath he promised and will he not performe it? And thus much breifly concerning the glory of God de cleared in this worke now followe the seuerall vses concerning man, and the profite he otherwise is to make hereof.1 It serueth to com [...]ince the papists, touchinge of the power they only hau in there church to cast forth de [...]les.

First, this great and wonderfull worke of the lord serueth to conuince and stope the mouthes of the papistes, who as they are alwayes boastinge of their miracles, and vpbraiding vs with the same: so espetially with this miracle of theirs, (as they terme it) of casting out of diuils whervpon it hath come to passe, that some of this bragging generation in Staffordshire in the time of Th. Darlinge his possession, as also in Lanca shire in the time of the possession of those 7. there, haue broken forth into these and such like wordes of challenge: Let vs see one of your ministers cast out these diuils: If we might bring a preist, wee are sure he could doe it.

And in a booke latelye written by one of their side, wherin some of there exorcists and preists pretend to haue dispossessed 3. here in England, I read these wordes: Now (saith the authour) let me see wether they protestants can avouch any such thing to be done in their congregations. And in another place thus: they protestants haue smale meanes to make triall, whether ther be any possessed among them or no: lesse iudgment to discerne ther case, and much lesse remidie (yf any such be found) other then to bind, beate, & send them to Bedlem if the be poore,vpon mathew 17, 19. or to begg their liuings if they haue any. And in theire annotationes of the Rhomes testament, vpon these words of they disciples to Christ, why could not wee cast him out? they gyue this note. Noe mareuill yf they exorcistes of the Catholicke Church which haue power to cast out Deuiles, yet doe it not allwayes when they will, and many times with much adoe: wheras they Apostles hauing receiu ed this power before ouer vncleane spirites, yet here could not cast them out. But as for heritickes they can neuer doe it, nor any true myracle, to confirme their false faith.

Thus wee see they doe not only deny that Deuilles are so vsuallye cast out by vs, as it is with them: but which is more, most peremptorilye they affirme, that wee (whom they terme heritickes) can neuer doe it, spetiallye to confirme our false faith.

To passe by the dispossessiones of others: even of late veares, which might fitly be here obiected against them: what say they to the [...] ssession of Kath. Wright, of Tho, Darling, & finally of they other [...] persons wee haue so largly intreated off? That they were all [...] vncleane spirits, and that the same were cast out of them, I [...] [Page] die bene so evedentlye sheewed and confirmed: by reason out of the scriptures, that neither papist, nor athist, can without blushing gaynsay the same. And that those whom they call heritickes, were the instruments the Lord vsed therin, it is also most manifest. How then say they Rhemists, that heretickes can neuer cast out diuils. But (to examine the truth of this their annotation a li [...]tle further) be that granted which they papistes so much contend for, viz. That their Exorcists only haue power to driue out diuils, & that we are to weake thervnto: yet why doe they challenge an equall power herein with the Apostles, as is plaine by this their glosse,Thyr. de Doem. [...]p. 33. sect. 5 if it be well considered of? yet least I should be thought to [...] mistake or slaunder them, I will set downe Thyreus his wordes concerning this poynt. Speaking of the power to cast out diuils which was giue by Christ, & to whom it was giuen, he saith thus: Docent sacrae literae omnibus fidelibus to. the holy scriptures teach, that the power ouer vnclean spirits was comunicated to al bel [...]uers but yet cheif ly to the Apostls and disciples of christ, [...]ct. 8. Mark. 16. 17. and a litle after he adeth. this power which was geuen to the Apostles died not with the Apostles but rema [...]ned in the ages followinge, for it doth not appertaine to the Apostles onely, that which is sayd. these signs shal followe them which beleue. in my name they shall cast out diuills, sect. 10. cap. 35. sect. 4. this speache of Christ comprehendeth all beleuers, this authoritie giuen by Christ shal continue so longe as ther shae be any which professe the faith of Christ. and againe in the ende of the same chapiter he hath these wordes in our times also in tie church of Christ amouge the Cath [...]licks this power is, & the very same which at the first was giuen by christ to his disciples and cotinued in the ages followinge. And not much after he saith: But Christs power ouer vncleane spitits, although in the beginning it was communicated cheifly to the Apostles, yet notwithstanding wholly to all beleeuers: and such only are they, if you will beleeue them.

Truly it was not possible for them thus palpably to erre, yf the god of this world had not blinded their eyes. They say, that in theire church only, theris power to cast forth diuils, and out of it non, which if no other way, yet by experience is knowne to be falfe. But to lett this passe, what can be more false and absurd then that which this Iesuiticall Doctor addeth, that they haue the same power and authoritie ouer wicked spirits that the Apostles had, that the same is committed and giuen to them now by Christ, which somtimes he gaue to they Apostles? we haue alreadie hard out of the holy scriptures, that Christ did giue and com mit vnto his Apostls, such authoritie ouer all diuils, as by vertue ther of they no sooner spake, [...], 19, 12. but they spirits went out of men: they noe sooner commaunded, but forthwith they departed: yea somtimes be fore and without so much as their commaund, as by the kerchises and handkercheifes: which were caried from Paules body.

[Page] yf now the papists or there Exorcists haue the same authoritie ouer vndeane spirits with the Apostles how cometh it to passe that hauing among them some daylie possessed: they shew not forth the same power, and with a word cause the spirits immediatly to goe out: and that the deuils are no more subdued vnto them? they commaund the wicked spirits inde [...]d being in men to goe forth of them as the apostles did, & therein take a litle too much vpon them: but they all of them eyther doe or maye know that the deuil goeth out at his best leasure And hereof as they haue experience daylie among themselues, so the same was lately seene in some of there dispossessiōs in England: as may appear by the same booke lately written by a great clarke of their fact ion and copied out by one M. Rober: Barens now prisoner in the Kings Bench, for notwithstanding there was one of there Ezor [...]istes busied about that worthy worke,the exorcists conten [...]ed themselues with these names as if without all doubt they we [...] so cal'ed iudce [...] and no maruil [...] they beinge of this mind as it s [...]ould [...], that the p [...]rite [...] being [...] da [...]e [...]ot he to them yf this [...] of ther [...] which is so carfully written from hand to hand were in the handes of all men I am perswaded that nothing which the will of man could deuise, would make their exorcising of spirits redicus lous & odious as it would. and to assist him 3 preists: and that they did not onlye adiure and commaund the spirites in the name of Iesus as the Apostles also did (and namely amonge many other thinges) to tell them how longe they had bene in the partie which was in one of them, iust two [...] yeares, and how many there were of them which were in the same person, iust two thousand: likwise what were their names, which were Hoberdi-Dance, Lusti Iolly-Ionkin, Lusti-Dicke, & [...]t. lustie companions I warant you euerye one, the like wherto wee read not of the Apostles: but had besids their sacrifice of masse, their B. Sacra ment of the aulter, with many other things applyed to they possessed parties, giuyng them hallowed bread, drincke, siguinge them with the signe of the crosse, applyinge holy relickes, as the b [...]nes of S. Brian, S. Campian, putting one the partie possessed holye garments (all which are according to Thyr [...]us his direction) with more of this kind, which they Apostles neuer vsed: yet notwithstandinge all these helpes aboue the Apostles, and their equall authoritie to theres, they commaunding from day today, & from time to time, [...]very stubbornly the diuil disobeyed them and their authoritie, and went out (happelie) at his owne leasure caryinge himselfe in the meane season very saucilie towards them, beingmen of such authoritie telling them that they were traitors, &ct. as appeareth by their said storie.

And lest any should take exception against the dispossession I speake of, we must knowe that by all their bookes written of this Argument, and namlye Mengus his fuga Doemonum it doth plainlye appeare, that vsually they are a day or rather daies,Mengur exorcizing, adiurige charming, againe and againe, and performinge the worthy rites and Ceremonies (wherof we shall by and by heare) before the deuill will be pleased to g [...]e out. Yea this no papist, who herein vnderstandeth any thinge, can or will deny. which beinge so, it should even hereby [Page] seeme that they haue no such authorytie ouer spirits as the Apostles had, and that the Deuils are not in any such subiection vnto them, as they were to the Apostles. Agayne, yf they haue, eaudem illam potestatem, the very same power ouer deuills which was by Christ giuen to his dis ciples, as they affirme wherby they worke this miracle dayly. how cometh it to passe that they doe not ordinarilie (for extraordina [...]ilie as they say so it may be they doe in their lyinge wonders, wrought by the effectual workinge of Satan) as well worke other miracles as that▪ restore sight to the blind: speach to the dumb, heale the sick and raise vp the deade? For these were ioyned together in the same commission, as is expreslye noted by 3 Euangelistes Iesus (it is sayd) called his twelue disciples vnto him, 2 thess▪ 2. 9, and gaue them power against vncleane spirites to cast them out, m [...]th 10. 1. 8. mark 3. 15. [...]uk. 9, 1▪ and to heale euery sicknesse and euery disease. And againe a litle after he saith vnto them: heale the sicke, clens the leapers, raise vp the dead, cast out the deuils. wherby it appeareth that Christ hath coupled and inseperably ioyned these thinges together. so as whosoeuer shall haue the same power with the Apostles to cast out deuils, that is with a worde, shall also haue power with a worde to heale diseases and rais vp the dead. yea who can be so deuoide of reason as to doubt thereof if withal he remember, that to cast out deuils is of miracles the greatest: as appeareth by that speach of the 70 Disciples, Lorde, euen the De uills are subdued vnto vs through thy name. Luk. 10. 17. as if they had saide Lord by vertue of that power which thou hast giuen vs, wee haue not onlye healed the sicke made the blinde to see, raised vp the deade, and done other great workes. but that also which is aboue and surpasseth them all: wee haue cast the Deuills out of men whereby we see that they are subiect vnto vs. This consydered, who seeth not, that forasmuch as ne ther their exorcists, preists nor any other in the popish church, haue the same power with the Apostles, by their anoyntinge to make the sicke whole, to make the halt to goe, the blinde to see, the deafe to heare the dumbe to speake to raise vp they dead &c, that therfore also they haue not the same power, with them to cast out Deuils.

And where the Iesuite▪ affirmeth that, al beleuers haue the same power ouer wicked spirits with the Apostles, yf it be so: why doe not euery one of ther beleuers exercis that power whē occasiō: is offred, but only ther exor cistes agayn,1 cor, 12, 29, were this so, all the faithful shold haue power also to work othere miracls, as appeareth by the premises. Now I thinke Thyreus will not saye,de Doemo, cap 33. sect. 5. that euery beleuer hath power to worke miracles, considering that of S Paule are all doers of miracle? haue all the giftes of heal inge? The which if he graunt, then must he lykwise confesse, that all beleeuers haue not the same power to cast out deuills with the Apostles. But saith he, sacrae litera docent omnibus fidelibus t [...]. the holy scrip [Page] turs teach this, for it is written: Signa eos qui crediderint, haec sequen tur ct. these signes shal follow them which beleue, in my name they shall cast outdeuils. If this scripture comprehend al beleuers. and the power here giuen shal continve, as long as there shal be any to professe the faith of christ as the Iesuit affirmeth: then shall euery beleuer haue likwise the gifte of tongues, and be able without studie to vnderstand & speake any language,marke 16. 17. and power also to worke miracles: for it is not only said of these beleuers, that in Christes name they shal cast out Deuills: but besides, that they shal speake with newe tongus, and shal take away serpents and if they shal drincke any deadly thinge, it shal not hurt them▪ they shall laye there handes on the sicke, and they shall recouer: but this latter is false as the Iesuit himselfe must needs confesse, and is euidentalso by the a foresaid place of scripture (doe al speake with tongus?) and therfore the first also. wee are not then to take those wordes, them that beleue so ge nerally: and to vnderstand therby al them which haue fayth in Christ as this Doctor doth, but more strightly of those only which were indewed with the miraculous faith: which gift & number of beleuers cō tinued in the church but for a time, vntill the gospell and doctrine of Christ crucified,act. 17. 18, 19 20. 32: 1 cor. 1, 23, which was to the Gentils both a new and foolish doctrine, had got among them intertainment.

But to returne to the Rhemists former glosse. It is there to be obser ued also, that they accounte there castinge forth of deuills for a miracle. and why so I praye you, seeinge by their own confession their Ex [...]rcists cast them out by the meane of fasting & praier,eyther in the same page, or in theire annotations vpon marke 9. besides sundrie toyes & fooleries of their own coyning they add therunto. Are you that stand so much vpon your miracles, building as it were your faith and religion thereon, ignorante herein: that it is no miracle, be the worke neuer so wonderfull, which is done by an ordinarie meanes ap pointed of God therto? If hetherto you haue bene ignorant hereof, disdaine not to learne it nowe at the length, out of that hath bene said before in this behalfe

Yf it should be granted, that to dispossesse deuills by the meanes of praier and fastinge is a miracle: and that you only haue power as to worke other miracles, so to cast forth deuils: yet why affirme you so confidently, that hereticks can neuer doe any miracle (you meane I am sure such as yours are) to confirme there false faith? is it not plain by the 13 of Deut. that false Prophets may and shal worke miracles, and that to the ende to bringe men from the true worshipe of God to Idolatrie, and therfore to confirme there false faith and religion? If there arise among you (saith Moses) a Prophet or a dreamer of dreams, and giue thee a signe or wonder 2 and the sign and the wonder which he hath told thee com to passe, saing, let vs go after other Gods, which thou hast not know [Page]on & let vs serue them: 3 thou shalt not harken vnto the wordes of the Prophet but that prophet or that dremer of dreams shalbe slaine, because he hath spoken (and giuen his signes and wonders) to turne you awaye from the Lord your God, to thrust thee out of the way, wherin the Lord thy God commannded thee to walke. And Christ doth foretell vs, that before his comming to iudgment, their shal arise false Christs, & false prophets and shal shew signes and wonders, marke, 13. 22. math, 7. 22, math, 24, 27, or as Mathew saith great signs & wonders. And that they should worke these miracles to cofirme ther false & antichrstian saith appeareth by the wordes following. to deceiue (saith Christ) yf it were possible the very elect. As it he had said: great miracles shal false Christs and false prophets worke before the last day that so they maye confirme their false and antichristian doctrine and make semblance that they are true & of God, therby to perswad men to be leue the same, & so deceiue them, euen the very electe if it could be. Yea in the 2 epistle to the Thessaloniās it is sett downe for a marke to knowe & discerne Antichrist by that his comminge is with all power,chap, 2, [...]. and signes and lying wonders: and that this he should doe to confirme his false faith appeareth by the wordes followinge. where it is sayde that he should doe these miracles in al deceiuablenes of vnrighteousnes: and againe God shal send them strong delusions that they should beleue lies that is, lying & false doctrine. the very same with this we reade in the 13 of the reuel, where the beast which came out of the earth meaninge antichrist is said to do great wonders so that he made fier to come downe from heauen on the earth in the sight of men & deceiued them that dwel on the earth by the signs which were permitted him to doe. How then say [...]he Romanists and with what truth that hereticks to confirme their false faith can neuer doe any miracle? that false prophets & false Christs are heriticks, that I knowe you wil not denye: that Moses in the law, and Christ in the gospell speaketh of such true miracles as you doe, & such it is cleare, you by these wordes meane, it is most sure.

And here by the waye what cause hath the church of Rome thus to vaunt of the miracles wrought in her aledging the same as a migh tie confirmation of the truth of her doctrine and some singuler priui ledge bestowed vpon her? surelv no more then the roge hath cause to bragg of the hole in his eare, or the theife of his burnt hande. For as these be certaine and infallible signes of a rogue and thefe: so miracles wrought by satan and such are the papists miracles) are a most certame and infallible marke of the aduersarie to Christ, whom wee call Antichrist. As he then is rather out of his witts, thē in his right mind, that beinge for his theft burnt in the hande, will boast therof: so had not Sathan bewytched that whore of Rome, and depriued her of her iudgmente and vnderstandinge, shee woulde neuer boast of her miracles: [Page] considering they make much against her: euen to wytnese that their Pope is that Antichrist which shoulde come, and their religion false and Antichristian.Rhem. test, vpon marke. 9▪ 38. And where you intimate here, and els where affirme, that howsoeuer hereticks may happely be able, to worke mira cles to some other ende as to confirme some article of the faith, or truth of God wherin they agree with you: yet not to confirme their false faith therby, that you see will not availe you: consideringe that the former testimonies of scripture, directlye in expresse wordes (as wee haue heard) affirme and teach the contrarye.

Howsoeuer then heritickes can not proue their false and erronious doctrines by the scriptures, yet they may worke miracles to confirme the same. wherby it is euident, that whilest they papistes stand and contend for the priuiledg of dispossessing of vncleane spirits, the which they arrogate to themselues as pecularly belonging vnto them, and denye to all others: they shewe themselues in the meane season to be possessed with a foule spirit of error.

And how soeuer Thyerus hath likwise this aforsaide addition saying, nunquam ab hominum corporibus [...]t. heriticks shall neuer be able to expell diuils out of the bodies of men, whensoeuer and as often as euer they shall assay it, to confirme their doctrine which they professe: yet by the, argument he presently addeth, he seemeth to proue the generall without any such restraint.Thyreus de Doe mon. cap, 40, sect. 4. For first saith he, Signa cos, qui crediderint ct. These signs shall followe them which beleue: In my name they shall cast out diuiles. But heriticks are not in the number of beleuers therfore they are not able to driue awaye deuills, by any power of Christ communicated vnto them. a second argument is, we neuer read them to haue expelled deuils. And a third is, It is reported in histories that they haue often bene deluded when they haue gone about to caste out deuills. wherby it is cleare that they denye to vs, all expulsion of deuils to what end soeuer and meane that if at any time in our church spirites be cast out of some, it is by the power of Sathan: as appeareth in the end of the saide chapter.

These thinges well considered, who seeth not that they mighttilye freind the papistes, and strengthen them in this grosse error and brage of theirs, which contend for the counterfeitinge of Somers, Dar ling, K. Wright, & confidently deny the 7. in Lancashire, to haue bene eyther dispossest, or yet possest with deuils? doe not such doe them as great apleasure theirin as posible men can?de Doemon, cap 40. sect. 6, and giue them occasion to sport themselues about our dispossession of deuils, as Thyreus doth full swetly concerning Luthers dipossessing? may not they with some face of honestie and truth, publishe in their writings, that our former possessed persons did meerlie counterfeite apossession, and were not [Page] possessed, much lesse dispossessed? seeing the same is openlye mayntained amonge Vs, euen in our Courts, and that by great Prelats, one of the persones possessed (I meane Th. Darling) impr [...]oned, and such as god vsed in the dispossessing of them, suspended, imprisoned along time, theere also vsed more strightlye then other pri [...]oners: then felons, murtherers, trators in a worde so handled and dealt with as no table deceiuers and malefactors. wheras on the other side, had wee acknowledged this worke of God wrought diuers times, and vpon sundrie persons amonge vs, and laboured withall to haue manifested the truth therof, insteade of obscuring it, as in deutye we ought. then would vndoubtedlie the papistes haue herein bene ashamed and confounded in themselues, for the greate vauntes and arrogant bragges they haue here about in many o [...] their books, giuen out & scatte [...]ed.

But seeinge the Romanists glory so much in the dispossessing of deuils, let us a litle examine the same, and see whether it be altogether with them, as they beare the world in hand it is. wher they must first knowe that it is not denied or doubted off by vs, but graunted, that by their exorcists & exorcising the possessed, among them haue ease and deliuerance from the evill spirits formerlie vexing and possessing them: but the doubt and question is, whether the cast and driue out Sathan. For my owne parte I will not denye, but that a true deliuerance of the possessed may in the papacie. For whē I consider that possession with Deuiles is a temporall Iudgment, And that the humiliation of Ahab an Idolater,1 king. 21, 29. a man also that had sould himselfe to worke wickednes, preuailed so farr with the Lord, to spare him and his sonne concerninge the temporall Iudgment, which the Lord had be fore threatned and pronounced by his prophet to bringe vpon him and his posteristie: I cannot see why the like humiliation performed by a papistes an Idolater, may not obtaine the like, I meane a corporall blessinge of the Lord, or the remouing of a temporall Iudgment. Yet notwithstanding, when on the other side I turne my eve to the meanes they vse, I cannot but thinke, that when their possessed are helped, they spirites are not cast out, but of themselues goe forth, as seruinge greatly for their owne advantage, and vpholdinge of there kingdome of darknes amongst them. But what are the meanes they vse in the dispossessinge of euill spirites? even these as appeareth by Thyreus. Thyreus de Doe mon. cap, 41. 42 First, the Inu [...]cation of the name of Iesus: wherby he doth not meaine Inuocation or pra [...]er, but the often mentioninge of the name Christ, specially Iesus. which bare name is greuious to the diuil, and hath great power in it saith he. 2. the vse of holy r [...]licks. 3. vsing the signe of the crosse. 4. the vse of consecrat things, as holy water, hallowed salt, bread, drinke ct. 5. exorcismes. Now how can one imagine that these or any of [Page] them should be of force to expell Sathan, seeinge they are not onlye such as weare not appoynted of God theirvnto, but also in his worde condemned, as offensiue to his maiestie, and vnlawfull at all to be vsed, and are besides in themselues most vaine, and such as in the vsinge wherof the deuill cannot but take pleasure, As touchinge the 4. First meaines here specified, I doubt not but that all men of found Iudgment will with one consent and voice saye with me, that they cannot possible be effectuall to driue out Sathan, howsoeuer they may (peraduenture) serue to intise him out. The question then is of the Fyste, their exorcismes, which is also the cheife, & that which they most trust vnto, and relye vpon.

To passe by the vnlawfulnes of their adiuringe the spirits, in that they haue no such giufte nor authoritie ouer vncleane spirites giuen them, as the Apostles had, (from whom they fetch it,) as hath bene shewed, and also the vnlawfulnes of the continual speach or communication which with the diuils they haue when they exorcize: contrarie to the practise of the * holy Apostle,act. 16, 18. marke, 1. 25. Luk. 4. 35, 41. yea of Christ Iesus himselfe, who when the diuill speake, bad him * hold his peace, and com out of him. To passe by these I say, and not to alledg them aginst their exorcizinge: I affirme that there exorcismes are so palpable impious, vaine, foolish, and ridiculous, that it cannot be imagined that theirby, the diuils are, or cannot be compelled to goe out of men. And that euerye on may be the better assured hereof, I will sett downe the titles of sundrie of their adiurations in there Exorcismes, euery of which conteineth the summe or effect of the whole adiuration following and therfore must nedes be sutable to these, yea nothing but the same set downe at large and in more wordes.Mengus fug [...] Do [...]monum 103. etc.

Hic Exorcista ponat manum sacram super caput vexati, ect.

Hic aspergatur aqua benedicta super obsessum. etc.

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

Here let holy water be sprinkled vpon the possessed.

Here let him say certaine gospelles, with his handes vpon the head of the possessed.

Here let the exorcist commaund the diuils, that with their knees bowed, & head, they worshipe the holy trinitie, thrice, smiting the footstoole or ground with their head, without hurting the possessed. which beinge done, let him begine to adiure them. And whersoeuer in the exorcismes he shall find the signe of the crosse he must alwayes signe the possessd in the forhead.

Here let him aske their proper names, ct. yf he will nor answere, or refuse to obay, let the exorcist with very sharpe wordes, commaund [...]ments, and adiurations iterated, require obedience: threatninge to thrust him downe into [Page] hell, presently vpon his goeing forth of the body.

Here must the exorcist anger the diuils as much as he can with reproches, iniuries, all which with greife the indure.

Here let the Exor. compell the diuils to goe out, but if they will not obay, let him write their names, and their fellowes in alike scroule of paper, & burne them in fier that is blessed, For these things are very greuous vnto them: because the are to their shame, and to put them in mind of hell fier.

Here yf the spirit will not obay, take fier & brimstone being both blessed & halowed, and cause the possessed will he, nil he, to beheld in the smoake ouer the said fire & brimstonc vntil he tell you the truth in all things which are nedfull for the deliuerance of the possessed.

Here let the Exor. goe about to knowe their names, and the properties of the diuils which are in the body possessed.

Here why or for what cause they doe not depart.

Here demaund for what cause the did enter in.

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

Here let the Exor. indeuour to get out the truth from the diuill possessing, as well by an oath, as by seuere threats.

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

Here let the Exor aske the proper names of the diuils. yf so be that he can not know them, let him giue them scornfull names, which are most greuous to the diuils.

Here mocke them with reuilinges, [...]hey wil smoak [...]he deuill forth, [...]ut they will [...]aue him out. Iniuries, and the remembrance of thire saluation.

Here demaund how the diuils may thence be expelled by the power of God. and if they will not tell the truth, make a * smoake of stinking thinges.

Here let him put salt into water in the forme of a crosse, sayinge.

He that thinketh that by the aforesaid rites and ceremonies satan can be expelled: as by burning thir names in hallowed fier, by houlding the possessed in the smok ouer fyer and brimston b [...]ing blessed & the rest of those we haue hearde, and such others. He I say that thus thinketh and is so ignorante and sottishe or brutish in his vnderstandinge, lett him be so still, [...]e 2. vse teach [...]h vs, how wee [...]ay know yf [...] be possessed. neither will any thinge auaile with him. and to the rest who see the vnspeakable follye and vanitie of them, it is needlesse to say any thinge more. I will therfore leaue the Papists, and proceed to some other vse.

For a seconde vse, we haue here to informe our iudgment in the discerning of the possessed If we desier to knowe whether such a on whom we suspecte to be possessed, be so or not: we haue before in the reporte and handlinge of this worke, to satsfie vs therin. For giue me a man of whose possession you doubt, and if it be so with him that he is greuosly [Page] vexed, and often times and that on the sudden, by fits, or at certain times, and yet not hurt therby, thoughe he offer much violence vnto himselfe: and doe that which in reason and nature should greatly hurt him, but is as wel presently after as before the fitt: speaking in his said fytts (yf he vse any speache at all) he knoweth not what, nor can after wards cal to minde, and vtteringe some times such speaches as sauour not of the spirit of man, but excellently sute and agre with the nature of a wicked spirite: who gnasheth also sometimes with his teeth, walloweth, fometh, is oft cast into fier, and water: and sheweth in some of his fits extraordinarie and supernatural strength, and knowledg: then in such case you haue not so much man, as the scriptur & God him self who can not deceiue you, resoluinge your doubte, and pronouncinge him possessed with an vnclean spirit. But if it go not thus for the most parte (though not altogether) with your suspected partie, then iudge you otherwise, and free him of the suspition therof.

Besids if the parttie be troubled with strange sightes and visions, yf in his fits he haue in his belly very strange and supernaturall swellings▪ yfsom times his armes and legs be as stiffe, inflexible & heauie as iron. his body as heauie as so much leade: his mouth drawen awrye to his eareth is tounge thrust strangly out: or retorted backward speakinge so, or at least without that instrument of speache or lippes, with his mouth wide open. yf his eyes stare fearefully his face sett behinde his bones thrust out and into their proper ioynts: yf he be depriued of his sences, now seinge now blynde. now hearinge nowe dease: yf he be ordinary in his fits without feeling: also som times speachlesse som times likewise eating and drinkinge vnsatiably, at other times takinge no foode at all for certaine da [...]es together, and yf other such strange accidents besides and against nature fall out, wherof we haue heard at large. Then forasmuch as in experience these thinges haue bene seene in those which were possessed, you may therby be further confirmed in his possession.the 3. vse to instructe vs, concerninge the meanes of dispossession.

Thirdly out of the premises, we are to learne what to do in case we seon possessed what counsell & aduise to giue when any such thing shal fall out, that for the curinge of this vnnaturall or rather supernaturall disease: for it cometh not from nature, but somthinge els, euen asuper naturall power within on, I meane the diuill, no herbes, potions, or other naturall medicins must be vsed or applied, which God hath appointed for diseases of another kind, but the supernatural medcine of praier. and if that preuail not for the curinge of the partie thus diseased, we must tak another of the fam kind, but more soueraigne, which is fasting & praier: and therby we doubt not but that the patient shall be healed, yf God hath appoynted that the partie so diseased shall recouer: [Page] as certainly as one sick of a natural disease by the applyinge of the best medicine: Because it is the meanes or medicyne which the Lorde himselfe the best phisition hath ordayned therunto.

Fourthly, The bates Satan ordinarily vseth to catch men with, are here to be obserued by the way: which eyther are some fare promis, or feareful ther at. To Evah he said, [...] are here to make the [...] wherby the do [...] vsually catcheth vs, that so wee may the better auoide them. gen. 3. 5. [...]. h, 4. 10. * eate, and your eys shall be opend, & yee shalbe as gods, knowing good and euill. and hereby was Evah snared, as appear eth by verse 6. And to Christ he said,” All these will I gine thee, if thou wilt fall downe, and worshipe me. One the other side to Cain he sugested, that his punishment was greater, then he could beare. And to Iudas, that he had sinned so greuiouslye in betrayinge innocent bloud, that it coulde not be pardoned, wherupon he went and * hanged himselfe.

Thus he delt with these possessed persons, making them faire promises of siluer,gen. 4. 13. math. 27. 4. 5. gould, &c. so that he might enter, and threatninge to to destroy them yf they woulde not consente: and after this manner he dealeth with vs all in the temptatiōs wherwith he continually assalt eth vs: somtimes yea vsually settinge before our eyes the pleasure of that sinne he intiseth vs vnto: yf that will not serue his turne, (as for the most partit doth) then goeth he another waye to worke, by callinge to our remembrance our sinnes past, aggrauating them euerye waye he possiblye can: as by the innumerable multitude of them, the greatnes of them, in that thei haue bene committed against God so greate and worthy a person. after knowledge. yea after some repentanc and vowes made to God to the contrary, and by other such like circumstances. of these baites let vs in the feare of God, and loue of our owne soules take heede: for as these children yf they had giuē their consente vpon the perswasion of the spirits, vndoubtedly they had entred into them, and possessed them corporally: so sureli if Satan thus assaltinge vs, we yeelde and giue assente vnto him, he then entereth into vs and possesseth vs spiritually for marke what is sayd of Iudas: the Deuill put in the hart of Iudas to betraye Christ there is Sathans suggestion,Iohn, 13. 2. and that this motion might the rather preuaille, together withall (no doubt) he set before him (beinge couetous) the rewarde woulde be gyuen him for the same: also, how acceptable a thing yet woulde be to the scribes and Pharisees, who were the cheife amonge the Iewes and there gouernors. and what great fauour and grace he shoulde therby obtaine at thire hands: and the pleasure of both these. Iudas considered of these things, and in the ende (beinge alured by these baites) resolued to betrave Christ Iesus. and there it is sayd Satan entred into him. Iohn 13. 27. And th [...]s as it is a more common, so it is a worsse kinde of possession, then this, of the childrens, and not so easely and quicklie cured: Let vs therfore so much the more beware of it, and of [Page] giuinge consent to Satans tempting, wherby only it is compassed. for let Satan tempt neuer so much and often, yet if we yelde not to his temptations,math 4. 4. Iames, 4. 7 but as Christ did, by the word resist them, he can not enter. For beinge resisted as saith Iames * he will flee. This also is shadowed out vnto vs, and to be seene in this worke of God. for the spirits bejnge resisted and not consented vnto, they after a while gaue place and vanished away.

And here not vnfitly we may remember the lyinge and deceit of the deuill.here is the subteltie of the deuill to be obserued. he bare the aboue named possessed persons in hande, a litle after there dispossession, that if they would consente vnto him in that he desired, he would giue them what they coulde desire. siluer, gould, &c. in abundanc: and made as it were a tender therof, vnto them. On the other side, yf they denied him his request, he woulde then surely destroye them. Now who seeth not that Satan herein did but lye & deceiue? for thoughe in appearance, yet in truth there was neyther siluer nor gold silkes nor veluet, and hath a bone of any of them since that time bene broken? or so much as an heare of, one of there heades perished? no verely. Thus he Lyed vnto and cozened our Grandmother Euah makinge her beleue,gen, 3. 4, 9 that * shee should not die at all and that if she did eate of the forbidden fruite, she shoulde be equall with god and of as greate knowledge and vnderstandinge as he. In like manner he lyed to our blessed Sauiour, and would therby haue deceiued him,Iohn, 14. 1 [...] Luk, 4. 5. if it had layen in his power, but he had nought in him, VVhen he had shewed I [...]sus all the kingdomes of the worlde in the twinkeling of an eye, he sayd vnto him: all this power will I giue the, and the glori of thes for that is deliuered vnto me, Iohn, 12. 13. 2 cor, 4. 4. and to whom soeuer I will, I giue it. If thou ther fore wilt worship me they shall be all thine. wherin the Deuill lyed: for though he be * priuce and ”God of this world, eph. 2. 2. heb, 1. 2. 1 cor. 3, 22, 23. Tit. 3. 3. becaus the greatest part of this world, yea all the worlde, a lyttle flocke excepted, are ruled by him, and as his subiects doe homage vnto him, being the children of disobedience: yet hath he not of his owne so much as a pile of grasse for Christ is * heire of the world. In lyke sorte he dealeth conty [...]ually with vs, alwayes lyinge and cogging vnto vs tellinge vs” this pleasure will come by this sinne and this pleasure by that sinne, therby entising vs to commit that sinne, wherin he doth nothing but lye and deceiue for oftentimes when a man hath comitted the sinne, he is frustrated and disapoynted of the pleasure he sett before him, and wher by he was drawen vnto that sinne: as Absolom went without the pleasures [...] a kingdom,Rom, 6. 21, 23. which Satan had tickled him with, and promised vpon [...] against his father. & all the theifes which vpon their [...] apprehended & han ed, but if he be not, yet the fruit [...] will be death. In that pleasure the harte eyther is or [Page] hath cause to be sorowfull, because *the end of that mirth is heauinesse. So that stil he dealeth craftely with vs and like a cozener and” deceauour as he is,Prou. 14, 12, 13 Reuel, 12, 9. and 20, 23 Rom, 7. 11. S Paull saith of himselfe. that * sinne deceued him: & therby slew him the same may be as fitly and truly saide of the Diuill, that by his subtilti he deceiueth and enticeth vs to the commitinge of sine and therby slayeth vs. Seinge then it is so, let vs beware of Satan his intisments, and labour to spie out his deceite in the sinne he perswadeth vs vnto, let vs neither be inticed with his vaine alurements, nor terrified with his threats: so shall we together with the sinne, escape the deuouringe and destruction,Pet. 5, 8: he therin meerlye intendeth and aymeth at.

Fiftly, here is shadowed out vnto vs the greate diligence satan vseth to recouer such as be once deliuered out of his power. ffor presently a [...]ter his eiection out of those in Lancyshire and their delyuerie out of his handes,wee are to obserue the great diligence satan vseth to recouer vs beinge snatched our of his hands therby to ptouoke vs to vse the like for our defence against him. he was so eger and busie about them, that fot a time we (that then lay in the howse where they were) could neither eate without interruption, nor scant take our rest, and no dilligence day nor night, (saue that he stayed some tims for his best oportunitie) nor yet meanes was wantinge, vntill he had recoured Somers. The reason why he did so for a litle season only, and hath not continued his solycitinge them in that manner vntill this day, and so forwarde: is not through any slougthfulnes in him, or for wante of any will or desire in him as though he regarded not greatly the inhabitinge and vexinge of man in his bodye spetially them out of whome he hath bene cast, for the contrary is euident by “holy scripture but because the time of his returning in that manner & sencible molestinge of them out of whom he hath bene cast, is limmited and set downe vnto him, which he may not pass, If Satan so diligent (all the time arotted vnto him) in compassinge an entrance into the body: and will he vse no diligence and take no paines, for the winedinge of himselfe into the soules of men? yes verily, yea by howe much more he desyreth the tormentinge of the bodie and soule of man in hell for euer, [...]ath 12: 43, then the vexinge of him in his body in this present life for a litle season, which is more then I can expresse: by so much more desyreth he the possessinge of mans soule and continuance therin, which leadeth thervnto, aboue the corporall possession. how frequent then and dilligent, is he in temptinge or mouinge of vs to euill al the time graunted vnto him of God to that end which is duringe our lyfe? Can his dilligence and watchfulnes be expressed,peter. or the manifold assaltes and times wher in he so salteth vs be reckoned vp? no verly. And this the worde of God leth vs a lytle more plainly, when it saith, *the Deuill our adu [...] a roaringe Lyon walketh about, seeking whom he may deuour [...] [Page] he walketh about vs, yea as the Lyon after his pray. The Lorde sayd somtime vnto Satan” whenc comest thou? from compassinge the earth (said he) to & fro, Iob. 1, 7. and from walking in it. V [...]hersoeuer then we are whilest we remaine vpon earth, Satan compasseth vs, and besetteth vs on eue ry side, that he may wounde vs when and where he seeth vs naked and vnarmed and as thus he doth with all men, so spetially with those he hath lost, and haue bene taken out of his possession, whether corpo rall or spiritual: on them he rageth, & fometh, against them he is stark mad, to recouer them he will brynge out al his packe of subtilties. Si mon Simon said our Sauiour Satan hath desired you: Iuke. 22. 31. to winowe you as wheate. And we be once disciples, espetially if we be of the Apostles sucessors, though not Apostles, then Satan putte [...]h vp his request vnto Gods that he may haue the siftinge of vs. Thus we see what the de uill our aduersarie doth for his parte what care what watchfulnes what dilligence, what paines he taketh to bringe vs to destruction, & will not we indeuour the like to preserue our selues from the same? Is Satan continually aslalting vs (which is shadowed out vnto vs in this worke of God) and will not we continoally resist, seeinge * resisted he will flie? when Peter telleth vs of the dilligence and nature of this our aduarsarie,Iam, 4, 7. 1 pet. 5. 8: he therupon inferreth this, *be sober the fore and watch. By how much more malitious, strong cruell, subtle, and watchfull to take vs at advantage the enimy is: by so much the more had we neede to be circumspect and watchfull, that the enimy gett no advantage. All men had need day and nikht to watch and praye,math, 26, 41, [...]pet. 5. 9. [...]ph, 4, 26, 27. act. 26, 18, 2 Tim 2, 26. lest they enter into tentation, *euer resistinge stronge in the faith, and neuer consenting, no not in hart, for then *we giue place to the diuill but espetially and aboue others, they who haue bene deliuered out of the power and possession of Sathan: and translated into the kingdome of God, and Christ Iesus.

Sixtly, Hereby we may perceiue whervnto they diuils are naturally ginen: 6. we may hereby p [...]tly know the nature of she [...] and therw [...]h whether we be his children. or caried by the instinct of their nature now corrupted, euen to blasphemie against God, to swareyng, lyiuge, vncleannes, deceit, and generally to all manner of iniquity: which accordeth excellently with that is said of them in holy scripture, and the titles giuen them their: where they are tearmed blasphemous spirits, *lying spirits, *vncleane spirits,Reuel. 2. 9. Iohn 8, 4. math 12. 43. mark 5, 2. 8. 13, Re [...]el, 12. 9. and 20. 2, 3, 19. act 19, 12. 13. eph, 2, 2. *subtle spirits, (in that the deuil is called the old serpent) and *wicked spirits. 1 And this, because they are thervnto giuen, & whol [...] caried of themselues by there nature. 2. because of the effect and eration they worke in men, sturringe vp and temptinge them to and all other sinnes continually, and bringing them daily forth [...]hildren of disobedience. And hereby we may easilye knowe [...]e belonge, and whose children we are, whether we be the [Page] sonnes of God, or the children of the diuill. For doth not nature it selfe teach vs, that theiris a certaine similitude & liknes betwene the the father and the child? and this is not onlye true of the naturall father & child, but much more true of the spirituall father & his child, as appeareth by the holy scripture. And therfore it is that this speach is so often vsed by the Lord himselfe: * be yee holy for I am holy. And that S. Iohn saith, Lev. 11, 44, & 19. 2. & 20. 7. 1 pet, 1, 16. 1 Iohn. 1. 7. & 2. 29: & 4, 7: 8. 16: math 5, 44. 45. 48. * If ye knowe that he is righteous, knowe ye that he which doth righteously, is borne of him. And again * God is light. If then we walk in the light, as he is in the light, we haue felowship with the father, & with his sonne Iesus Christ, and againe, * euery on that loueth, is borne of God, & knoweth God. for God is loue. And Christ saith, * loue your enimies, doe good to them that hate you, that ye may be the children of your father that is in heuen: for he maketh his sunne to wise on the euill, and the good, and sendeth raine on the iust and vniust. And presently after, ye shalbe perfite as your father which is in heven is perfite. And on ther side, concerninge the other spirituall father. It was to this purpose to some of his children, said somtimes by our sauiour Christ: ye doe the workes of your father: ye are (therefore) of your father the diuil, and the lust of your father ye will doe, Iohn 8. 41, 44. 1 Iohn, 3, 8. Iohn. 8: 38: because also of this Iohn saith: * he that commiteth sinne is of the Deuill: and why? for the Deuill sinneth from the beginning. Both these our Saiour teacheth in twoo wordes: I speake that which I haue sene with my father, and ye doe that which ye haue sene with your father intimatinge this for the reason therof, that so it is & otherwise can not be:2 pet, 1. 41 Becaus the spirituall childe followeth and can not but followe the disposition of the spirituall father so as looke how the father is affected and giuen, whether it be God or the Deuill, euen so is the childe and must nedes be: because beinge a childe he is partaker of his fathers nature, whether it be diuine or diuilish? and otherewise he is no child: and therefore beinge of the selfesame nature, they must needes be affected alike: so as what and whom the one loueth, hateth &c. the other will doe so likwise. Here vpon it necessarily and ineuitably foloweth, that as they are the sonnes of God, who as God (infinitely) so they (accordinge to there measure) are holy, righteous: in the lighte: in loue, yea louinge there enemies, and doinge good to them which hate them ct. striuinge also dayly to be more holy, righteous ct, that so they might be perfecte, as is there heauenly father: As such I saye which haue this image: similitud and stampe of God set vpon them and shininge in all there speaches: actions and thoughts▪ are the ch [...]dren of God: yea all such: and none but such: becaus of his chil [...] onl [...] he bestoweth this spirit:Rom. 8: 14. Rom. 8. 1. 2. 5: 9 10: 11: 13. that is these gifts of the spirit: a [...] to that of the Apostle * as many as are led by the spirit of [...] the sonnes of God. so as they deceiue them selues: which [...] [Page] spirit of god and Christ to lead them into the holy and righteous waies of God: are yet notwithstandinge perswaded that God is there father: & they his children: euen so they who in there speaches: actions and thougths represent the diuil and haue his stompe orimage vpon them, beinge together with him giuen to blasphemie, swearinge: lyinge. vncleannes: deceite in a worde to the commiting of sine are the children of the deuil:eph, 2, [...]. & haue him for their father: & they doe greatly deceiue themseues which doinge the same works with the deuill. and being ruied by his spirit: do neuertheles hope that god is their father.

Let every on of vs then compare our selues with another, and seriouslie examine our selues and consider whom wee are most like, whom in our workes we most resemble, God, or the diuill: for certain lye to him we belong to whom we are likest, and he is our father.

But here you must not so take me, as though I ment that whosouer maketh a lye, vseth an oath, commiteth any vncleanes, at any time deceiueth his neighbour in bargainning, is the child of the diuill. God forbid. For Noah, Lot, Dauid, and Peter sinned greuously against God and yet were his children▪ and there are amongst vs no doubte which haue there s [...]ppes, and falles, and yet are Gods children. It is not then the commitinge of a sinne, although it be a hainous sinne, which argueth the child of the Deuill: But the * scruing of sinne and obaying it in the lusts thereof. Rom. 4, 14, 16, 2. pet: 2, 19, Rom 9. 12. when sathan stirreth vp in man a lust after lying, swearing, adultery, deceipt, and other transgressions of the lawe: and hee forthwith willingly and very readily falleth to put the same in practise and thus not only once or twice, but vsually doth the workes of the diuel such a one saith christ, is of hi [...] father the diuell. And yet howsoeuer the fallinge into some haynous transgression, prooueth not one to be the child of the diuill,Iohn 8, 41. yet such slipe or fall giueth the child of God iust cause not only of weeping, but with Peter * to weepe bitterly. In that he after so great grace receiued. (even the spirit of God, I meane the spirit of adoption, and sanctification, *which God bestoweth vpon his children only) shall so highly offend him,Luk 22. 62▪ gal: 4 6. Rom. 8. 14. 15 who hath bene so good and gratious vnto him: recompencing him with euill, for his vnspeakable good, and therby also greatly dishoneringe God, and causinge his holy name to be blasphemed and euill spoken off.

Neither must any so vnderstand me as though I ment, that all those which are now the children, and vnder the power of the deuill, should certainly goe vnto the deuil, and haue the lake which burneth with fire and brimstone for their portion, and by consequent all such as are before described: For he who is the diuils child, and captiue vnto Sathan to day, may be to morrowe the sonne of God, and deliuered out of that sprituall bondage: yea very sure it is, that in his inwarde [Page] and spirituall estate and condition this happie chaunge shall be, if he chaunge and alter his conditions, and * be a newe creature, so as olde thinges being passed away, 2 cor. 15, 17. all things become new with him: hauinge a new minde, and a new hart, (which is when he hath new thoughtes & new affection.) which will carry with them the body, & all the members thereof: and make them newe likewise: so as hee shall haue newe eyes: new eares: a new tongue: new hands &c: euery one of these and the rest of the members, according to his seueral office or duty performing newe: that is other and better thinges then in former tymes hee did: man chaunging or being thus changed: he is therwith translated from sathan vnto God & from being his child to be adopted into the nomber of the sonnes of god: hauing * this priuiledge and dignity bestowed vppon him in Christ: whome by faith he hath receaued: or as S. Paul saith he is turned from darknes into light & from the power of sathan (vnder which we are all by nature and vntil this turning be) vnto god: Iohn, 1, 12: act: 26. 18: 2: tum. 2. 26, and elswhere to the same effect deliuered * out of the snare of the diuell of whom wee are taken prisoners to do his will: into the glorious liberty of the sonnes of god. So as henceforward he is no more a bondeslaue vnto sathan: & a stranger and forriner vnto god▪ & aliant from the common wealth of Israel: but one of the houshold of god: & a citizen with the saincts: euen of the greate & holy City newe Ierusalem: into the which entreth none but these newe and holy creatures for whome only god the builder & maker thereof hath prepared it.

If any obiect: All the children of god shall certainly be saued accordig to that scripture: If we be children we are also heires enen the heires of god and heirs annexed with Christ: therefore whosoeuer be the diuels children (and so they before described to be such) shall certainlye be damed I answer:ephe. 2: 12, 19. Reuel. 21, 2 10. Reuel. 21: 5: 27: heb. 11: 10: 16: Rom. 8: 18. that if man being the child of the diuel, could not possibly become the child of god, as he who is once the sonne or daughter of god, can neuer after be the child of the diuel: then the reason followed: and whosoeuer is the childe of the diuel should be condemned: but that being most false the other followeth not thereof at all. This then I affirme: that whosoeuer are the diuels children (which are all they who are giuen to blasphemy: swearing: lying: cursing: filthy comunication: to speake euill of them which are: in aucthority: to raylinge: slaundering: to hatred especially of the brethren: to adultery: fornication: vncleannes: deceipt defrauding one an other in bargayning: and other workes of the diuell: and continue therein: liuinge and dyinge such) shall indeede goe to the diuel their father: and with him inherite hell fyer prepared for the diuel & his angels.herein we may behold how e [...]till minded the deuill is towardes man.

Furthermore in obseruing the nature of the diuel we are to consider how he standeth affected towards men. how in his nature he is who [Page] ly carryed to hate man▪ (for when he hath lost him▪ he is not at quye [...] vntil he he haue recouered him if it be possible) to torment him and to destroy him. Now who that is wise will not be afraid to fall into the handes of such as one or rather of god whose executioner the diuel is.

If the diuel deale thus with man being sent forth of god to chastice him for his amendment: How wil he intreat him when be shall fall vpō him to execute the vengeance to come? that is the punishment which in iustice is due vnto man, and answerable to all the dishonor he hath donne vpon earth to the lord of glory. If in the former case he cause such crying, gnashing of teeth, and tormenting as we haue heard: what crying, what gnashing of teeth, what tormenting shall there bee in the latter?

Thus we see what an agrement there is betwixt the word & worke of god,hed. 10. 11: as comming both from the same author▪ and tendinge to the same end, euen to make men afraid to fall into the hands of the liu [...]go God. They both teach the same thing, the one more obscurely, the other more plainly. VVhy now will not wee rather take forth this and such like lessons out of this work, and so make our vse & profit therof: then impugne and deny the worke, as many of vs doe? when the lord knowing mans dulnes and backwardnes to learne, shall in regard thereof be content to instruct him not only by his word, but also by his worke (which sometime preuayleth a little with man when his word will not) and that man is so farr from being taught and instructed thereby, that he reiecteth such kind of instruction: wil the lorde or can he possibly take that in good part?

Seauenthly it serueth excellently to confound our athiests, This. worke is of singular vse to confound the atheist. psal. 14. 1. whose say not only with the foole in their hart, that there is no god. but go somwhat further, affirming with their blasphemous mouthes out of that vnspeakable folly and brvtishnes of theirs, as Kinge Pharaoh their praedecessor did:Exod. 5. 2 [...] who is the lorde. that I should obey him? These lusty gallāts who will haue no heauen, nor hell, no god, nor diuel what say they to this work of that god whome they deny? That there is a diuel. howe can they deny it seing the worke and effects of the diuell in and vpon the bodye of Somers: (to let the 7. in Lancashire and other goe) the running lumpes, his supernaturall strength knowledge, wayght in his body and members thereof, his speaking without the instrumentes of speach, throwing into the fyer without beinge burnt, his lying as dead could as yee, his face and hands blacke: no breath comming frō him, and thus sometime by the space of an houre with many more of this kynde, will infore them to confesse the worke of the diuel and by consequent that there is a diuell, considering that these things can not posibly come either from nature, or be donne by art, and that som cause [Page] of these effects there must needes bee, when they haue donne what they can, except they will leaue this matter vndecided: (wherevnto the diuel and the corruption of their nature will be ready to perswad them) they must in the ende say will they, nill they, and others also with them: that the said strange accidents and ympossible to be donne by man, came and were donne by the dyuel: there being no other cause to be found, and that Somers therein was a mere patient.

For to deny the matter of fact, that these things were done or rather suffered by Somers, It is a most shamfull and odious thinge to the the matter eff [...]ct. is plaine englishe to say, that the 17 persons which haue deposed the same are periuered. and not only they, but about 13 more deposed after, in the whole about 30 wherof 7 be preachers: the which if some shamles body shoulde not spare to affirme yet that wil not helpe. seeinge there are hundreds more redy to auouche the same vpon there othes, and to be so for sworne as are the former. remember also that I deliuered to the commissioners a bill of about 60 Persons, who were redy to be deposed A [...]udicient number (I thinke) for the prouinge of any cause. concerninge eyther, God or man. yf inoughe haue not witnessed this matter vpon their oathes there are yet good store remaininge: yf they were but called therevnto: and in the meane season som credit would be giuen, to the bare affirmation of christians. or els it goeth amisse with all our historiographers, and there bookes. yt is then a most shamfull & odious thing for man to call the matter of facte into question, espetially consyderige the same hath ben done in our own land & in the midst of vs: so as we need not goe beyonde the seaes for full inquirie into it, & the circumstances therof, as time, place, persons possessed others dealing in ther dispossession. and priuat christians witnessinge the same, the commissioners also at. Nottīgham: with whom or som of them. who list when he please may conferr: which are able to constraine a man to receiue this for a truth-yf reason can preuaile with him. neither do I doubte but that other nations and kingdoms about vs. wil not only giue credite to the mater of facte, when they shall heare therof: and that the same hath ben witnessed vpon the othes of so many: but also receiue the possession and dispossession we so much gaynfaye. Blushe then O England and be thou ashamed of this thy incredulitie, which is such as the like therof hath not ben redd or hearde of before. for others haue yet acknowledged the work which haue ben done in them. but thou hast not gone so farr, but denied the same.

In these straits whither wil the Athists turne him? must he not nedes be cōfounded in himselfe? or can it be otherwise but that the diuil is entred into him and he spiritualy possessed with the deuil, if now he perceiue not that there is a deuil? As herby we may sentibly and [Page] palpablie perceiue that there is a Deuill so as wee may in a manner grope him:as this proueth there is a d [...]uill so th [...]t che [...]o is a pod stron [...] then he. euen so we may looke vpon and beholde the Lord himselfe in this worke, deliueringe the partie or parties from there most greuous vexation, & torments by Satan, vpon request first made vnto him by his seruants, accordynge to his owne appoyntment in this behalfe.

VVhen that cruel decree of Haman was gone forth for the destroyinge of the lewes. Mordecar giuinge Queene Hester to vnderstande thereof. and withall vsinge dyuers reasons to perswade her to doe what lay in her according to her place for the preseruatiō of her people, the church of God: Amongest and after others, vseth one in these wordes.Est. 4, 13. 1 [...] who knoweth whether thou art com to the kyngdom for such a time? As yf he had sayd, who knoweth whether the Lord hath therfore lyfted the up so highe, euen into the throne and seate of the kingdom that so thou might be a fitt meanes. for the deliuerance of the church from the affliction & danger it is in at this time? And did not he gesse well as apeareth by the stories? yes verily. for therby it is euiden that God had therfore, and for no other cause exalted her from base and lowe degre. into the royall seate of A Queene. euen so saye I concerning this our present case. who knoweth whether God hath therfore sent a euill spirits into sundry English persons to vexe them in ther bodyes, that therby he might confounde the. Atheysts in England? And eyther make them more inexcusable, or els brynge them to a better minde? wherof in dede there is small hope. For they whych can not be led (as it were by the hande) from the creatures to the creator. which will not heare neyther the workes of creation & administration. nor yet Moses the Prophets & Apostles tellinge them that there is a god suerly neither wil they be perswaded ther of,It is very liklie that in these dayes of athisme, the lord hath [...]ent deuills into men thereby to comoun [...] ath [...]me. though a Deuill be sente from hell to preach the same vnto them. This I saye may well be that which god principally respected herein. For som spetial thinge no doubt there is mouynge the Lorde more at this tyme, then in former times, to sende deuils into men, yea into diuers▪ Is it not likely to? be cause at this time him selfe is denyed, called into question whether he is,Luk. 16. 31. and hath any beinge: which in the time of our forefathers hath not bene or at the least not by so many, and with so high a hande as euen now and at this daye, May we not well therefore say: who knoweth whether God hath sent this strange iudgment for this time? that is. the sinne of this time? ther by himselfe reprouing this sinne (as such as he can not endure) when man holdeth his peace.The 8 vse is, to commend vnto [...]: & fast in g [...], & [...]e eby to [...] therevnto.

Eyghtly it commendeth the holy exercise of fasting & prayer, & se [...] rueth to prouoke vs to a diligent practise thereof: Is prayer and fastinge of force to cast out diuels: though they be principalityes and powers. [Page] and shall not the same if it be vndertaken in the faith and obedyence of god be auayleable, if not to remoue yet to sanctify and blesse what soeuer iudgment of god is vpon vs in generalty, or any of vs in parti [...] culer?Lev. 23, 27. Isa 22, 12. Toel. 1, 14. & 2. 15. 16, math. 6. 16, & 2. 16 If wee looke into the booke of god, besides that west al finde a necessity of fasting and prayinge to ly vppon vs, when any iudgmēt of god is eyther present or imynent and ready to ouertake vs: in that wee are then in such a case commaunded to fast and pray and humble our soules: for our further incouragement to the performance of this dvty and part of gods worship, wee shal there reade that not onlye the people of god from time to time haue in al theire afflictions taken this course and vsed this as a meanes for their good and deliuerance also from theirs affliction if so it should seeme good in the eyes of the lorde: but also that the same hath vsualy preuayled so fair with god, as that thereby they haue obteyned deliuerance from ther praesent affliction. The Philistims hauing entered the Israelytes coastes: and inhabitinge the same:1 Sam. 7. 5, 6. 10. 13. 14. the children of Israel for remooual of that iudgment and recouery of their citties through the counsel of Samuel gathered themselues to Mizpeh, and then fasted and prayed for a day. The effect and fruit thereof was, that the lorde fought for them, from heauen: for it is said, that the lord thundred with a greate thunder that day, vpon the Philistims, and scattered them: so as they were slayne before Israel: and that the philistins were brought so vnder, that they came no more agayne into the coasts of Israel. In the 20. Chap. of the 2. booke of Chron. we reade of a great multitude of the children of Moab. Amon, and mount Seir, comminge against the Israelites with purpose (no doubt) to haue spoyled and destroyed them therevpon Iehoshaphat the kinge proclaymed a fast throughout all Iudah: which was so blessed vnto them and praeuayled so mightely with god that euen in the same faste when they were all assembled togither, the lorde sent his spirit vppon one Iehazael to comfort and assure them of their safety & deliueranc from their enemies, Thus saith the lord vnto you (said he) feare you not neyther be afraid, for this great multitude: for the battle is not youres but gods. ye shall not neede to fight in this battle: stand stil moue not, neither be afraid to morrowe goe out against them and the lord be with you. And so it fel out after, for god sent such a spirit of discord amonge them, that they slew one an other, so as none escaped. Yea further it is saide that the feare of god was vpon all the kingdomes of the earth, when they had heard that the lorde had fought against the enemyes of Israel, So the kingdome of Iehoshaphat was quiet, and his god gaue him rest on euery s [...]de, Looke in the 8. of Ezra and there you shal finde, that those which retourned from the captiuity in Babylon with Ezra, being in great danger leaste they, their wiuss & children should be destroyed of the enemy which [Page] laye in wayte for them in theire way to Ierusalem: did there vppon betake themselues to this exercise, as the onlye way and meanes for their safety, as appeareth by the speach of Ezra: At the riuer (saith he) I proclaymed a fast that we might humble our selues before our god, Est. 3, 13. Est. 4. 3. 16. and 5. 2. 3. 4. & chap. 7. & 8 9. and seeke of him a right way for vs and our children, and for all our substance: for I was ashamed to require of the king an armye and korsmen to helpe vs against the enemy in the way▪ and so indeede it proued: and a safer meanes then an army and horsmen: for it is said, that this fast beinge proclaymed, they fasted and besought their god for this: and he was intreted of them. And in the 31. ver. it followeth, and the hand of our god was vpon vs and deliuered vs from the hand of the enemy, and of such as layde wayte by the way. VVhen proude and enuious Hamman had obteyned of Ahashuerosh that wicked decree, to kill destroy and roote out all the Iewes vpon such a day: it is said that not only Esther the Queene with her maides did fast: but that in euery prouince & place whither the kings charge and commission came, there was among the Iewes fasting wepinge, and mourning: and many lay in sack cloath & in ashes which humily a [...]ion of theirs preuailed so farr with the lord as that thereby they did not only escape the execution of that bloudy decre. but also vpon the day appoynted thereto, tooke vengeance themselues vppon theire enemyes, and had Hamman hanged with his 10. sonnes. And that they vsed fasting and prayer was the meanes of the reuersing of that cruell decree and preuentinge of that feareful iudgmente of god which was ready to breake out against them it appeareth by the speach of Es [...]her Chap. 4. 16. The Niuiuites also we al knowe escaped the destruction that was thteatned within 40. dayes to haue come vpon them,Ionah, 3 [...] 4. by the true fast they kept vnto the lord.

And as thus the people of god in al ages haue in the day of theire aduersity assembled themselues in prayer and fastinge, and god hath greatly blessed the fastes which they haue in publique and in common kept togither in their solemne and open assemblyes. So and in lyke manner the seruants of of god haue in secret, and apart from others fasted and pra [...]ed, & god hath likewise greatly blessed the same vnto them: whither they humbled themselues before his maiesty for and because of some common calamity, either present vpon the church or imminent and hanging ouer it: or priuate affliction or want of some good thinge publike or priuate: which also is a kinde of misery. Thus N [...]hemyah vnderstan [...]ng that the lewes which were in Ierusal [...]m & in Iudah were in greate affliction and reproch and that the wall of Ierusalem was broken downe, Nehe. 3, 4. 11. and 2. 4. 5. and the gates thereof burnt with fier: fasted and prayed because thereof▪ which was so blessed vnto him & that people that by his meanes shortly after the walles and gates of Ierusalem were [Page] built vp and the Iewes deliuered from that great affliction & reproch they were in.Dan. 9 3. 4. 20. I wil not stand here to speake of Danyels afflictinge his soule in prayer and fasting for himselfe and his people, and to shewe how that his humiliation was blessed of god vnto him farr aboue that he desired and expected: but refer you to the 9. of his prophecy, wher that is set downe at large: Neither wil I vse many wordes about Cornelius. who praying and fasting had (as Danyel in the like case had before) an angell sent vnto him to assure him that his prayer was heard and come vp into remembrance before god: and to direct him to such a one (Peter by name) who when he was come,act 10 30. 31 32 act. 11, 14. should not only resolue him of that doubt he was in concerning the Messias, whether he were come or no) as it should seeme, and for which cause it is probable hee then fasted: but also speake such wordes, as whereby both he & his house should be saued. Only this I wil giue an instance or example, (the better to prouoke vs hereto) where prayer with fasting hath praeuayled with god, when prayer without fasting would not priuaile: and it is in the 20. of Iudges where we reade that when the children of Israel had susteyned an ouerthrowe by the Beniamytes 22. thousand of them being slayne, they assembled themselues togither because thereof in prayer: and after that they set their battle in array against the Beniamites the second day, but had an other discomfiture and ouerthrowe euen of 18. thousand all valyant men, wherevppon they assembled then in fasting and prayer: the fruite and successe whereof was this, that goīg out against Beniamyn the lord smote him before Israell: euen as he had said and promised them vpon the day of their fast, that on the morrowe he would deliuer them into their hands. That they fasted not on the first day of their assemblyng in the house of god, as they did on the second day, may apeare by comparing the 23 verse of the chapter with verse 26. for all that is said in the 23. is that they went vp and wept before the lorde vnto the eueninge, but in the 26. verse ws reade thus: then all the children of Israell went vp and all the people came also vnto the house of god, and wept and sate there before the lord, & fasted that day vnto the euening. VVhere we see it is expresly said of the latter day, that the fasted and not so of the former. Againe by the conferringe of these it is playne, that the second dayes assembly was farr more generall and solemne and with longer contynuance then the other: and such were their assemblyes at fasts always: for first it is said of the latter day that all the children of Israel went vp: and againe that all the people came vp to the house of god. 2. that they sate then before the lord. whereby is noted, there long continuance in that meetinge: neyther of which is sayde of the former day.

Neither is there cause why we should maruaile at this I meane that [Page] the fasting and prayer of a faithful man or men, is so auayleable with god,The reasone [...] why prayer and fastinge is so auaileable with god. the 1. reason. Iames 5. 16. the 2. that it wil as it were haue no nay: but euen then preuaile when prayer without it cannot: considering it is written, that the prayer of the righteous auayleth much, if it be feruent, and that fasting is a meanes to bncrease and continue feruency of spirit. 2. Consideringe the singuler promise god hath made herevnto, which he doth insinuate by the tytles or names he giueth to the day of fast, caling it a day of reconciliation, a day of attonement, Lev. 23. 27. 28. and 16. 29. 30. Isa. 58. 5. the acceptable day of the Lorde. whereby the Lord doth secretly signify and promise to so many of vs as shall exercise our selues herein, that howsoeuer before for our transgressions he hath bene angry and offended with vs, which also he hath testified to our faces either by laying some iudgment vpon vs, or threatninge so to doe, or by with holdinge some good thinge from vs, yet if heerein we wil exercise our selues aright, and keepe a true fast vnto the lorde afflictinge our soules as well as our bodyes, rentinge not our garmentes, but our hartes, with compunction and sorrowe for our synnes weeping and mourning and making great lamentation ouer all the in iquities whereby we haue dishonored god, and caused his holy name to be euil spoken of, & iustly prouoked him against vs, and to auenge himself vpon vs as he hath begonne: cryinge also vnto the Lorde in the name of Christ Iesus, for pardon and reconciliation: and withall turne vnto the Lorde with all our hartes, forsaking our euill wayes, and the wickednes that is in our handes: then and whensoeuer this we shall performe, notwithstanding his anger be kindled and broken out against vs, yet will he be reconciled, and at one with vs, accept of vs, and receane vs into fauor, and giue vs that wee haue intreated him for, yf not aboue the same. 3. It is to be remembred, that this holy exercise semeth greatlye to humble vs,Ioel 2. 18. 19. the 3, reason. and to make vs thinke and account vylie and basely of our selues. as dust and ashes, and most vnworthye of the leaste of gods mercies: as partyle appeareth by that which heere followeth of Ahab. Lev, 16. 29, 31. and chap. 23. 27, 29. 32. nomb. 29. 8. and may also be gathered by that it is so oft saide to the Iewes being assembled togither vpon the 10. day of the 7. monueth, yee shall humble your soules, meaning thereby, that vpon that day they should fast and pray: and againe euery person that humbleth not himselfe that same day, shall euen be cutt of from his people, which speech with the former being spoken not only to euery person in particuler, but also to those among them, who were to see this part of gods worship duly kept, it is thereby playne that the Lord ment by those wordes, that euery one who ioyned not with the people of god in fastinge, should be cut of from the people: for how they stood inwardly affected, for either humble or proude spirit, men neither colde nor yet were to iudge. Nowe why are these wordes of humhlinge our [Page]soules vsed by the spirit of god insteade of fasting, but because the hū bling of our selues is both professed, indeuored, and furthered by fastinge? And this is confirmed by that saying of Ezra, At the riuer by A hana I proclaymed a fast, chap. 8, 21: that we might humble our selues before our god. And heerevpon it is that a fast is called (and that rightly) the exercise of humiliation: not only because we indeuor and professe therein the humbling & submitting of our selues to god. and vnder his hand but also for that it helpeth forwarde our humilyation. Seeinge nowe that fasting helpeth to humble vs, and that this subiecting & base account of our selues is a thing much pleasing vnto god. and greatly mouinge him to be gratious & fauorable vnto man: for saith the scripture god resisteth the proude, prou. 3, 34: Iam. 4, 6, 10. 1 pet, 5, 5, 6: and giueth grace vnto the humble, agayne: humble your selu; vnder the mighty hand of god that he may exalt you in due tīe: cast downe your selues before the lorde, and he will lifte you vp, & agayne, submyt your selues to god, drawe neere to god and he will drawe neere to you. As if it had bene saide, In humility and greate submission goe yee vnto god and aske that yee want and so god will come (as it were) vnto you,Iam, 4, 7, 8, in giuing you that you desire & lack: it is no maruaile though the fastes of gods people preuayled mightely with god, and obteyne that or aboue that they desire: yea this humbling of our selues vnder the hande of god, is so pleasing vnto his diuine maiesty, and of that force with him: that the very shaddowe thereof euen a shrincking vnder the same hande or casting downe and humbling of the body with out the truth therof in the soule, hath preuayled so farr with the lord that it hath procured a temporall benefit both to ones selfe & his posterity.the soule in this case is hu [...]led, but it is corrupt lye, as is shewed after. 1 king, 21. 21. 22, 24. Thus Ahab hauing this iudgmente denounced againste him by Elyah that the lord would bring euil vpon him, and take away his posterity, and cutt of from Ahab him that pissed againste the wall, so as the dogs should eate him of Ahabs stock, that dyed in the citty: and him that dyed in the feilds, should the fowles of the ayre eate: though hee was a most wicked man, one that sould himself to worke wickednes, and therfore could not humble himself aright before god: neither yett ioyne to the outwarde and bodily exercise of fastinge the inward and spiritual of prayer, so as might be accepted of god and auaile with him for the sacrifice of the wicked is an abomination vnto the lord, and the prayer of the righteous auaileth with him: yet notwithstanding humbling him self by fasting, prou. 15, 8. he obteyned thereby thus much, that that euil came not vpon him nor yet of his sonne Ahaziah, ver, 27, 28, 29. for thus we reade when Ahab heard the former wordes, he rent his cloathes and put sackcloath vp on him, and fasted, and lay in sackcloath, and went softly: wherevpon the word of the lord came to Elyah saying, Seest thow how Ahab is humbled before mee? because hee submitteth himselfe before mee, I will not bringe [Page]that euill in his dayes but in his sonnes dayes will I bring euill vpon his house: where we see this giuen by the lorde himself for the reason why he would be good to Ahab. 1 tim, 4, 8. eccl. 4, 17. If then the bodily exercise of fastinge, which profiteth but little, alone without prayer (for there is no mentiō of any prayer that Ahab made, and if he did it was but the sacrifyce of fooles which the wise god abhorreth) auaile with god: how much more more wil the same preuaile with him when it it is nor onlye ioyned with true but feruent prayer? And if the casting downe and humbling of the body or if of the soule, yet not for sinne but some temporall punishment of sinne: the rentinge of the cloathes, the lyinge downe in sackcloath and ashes, which is the fast the lorde hath not chosen, bee of force to pacisye the wrath of god at the leaste for a time and in parte and to procure some good to man:Isa 58. 5, what will it doe when therevnto is adioyned the casting downe and humbling of the soule, the afflicting & renting of it, with sorrowe for sinne? Shall it not then be much more effectuall to pacify gods wrath though kindled or broken out against vs, and moue him to be good and gratious vnto vs? Moreouer if the performance of this outwarde and bodily seruice to god by sinners, his enemyes, be auayleable with the Lorde for theire good much more shall the same preuaile when not only it, but also the inwarde and spirituall worship is performed by the righteous, the frēds and children of god: finally if these thinges apart, if the outward and bodely seruice alone: if feruent prayer alone if the true humbling & casting downe of man vnder the hande of god alone, be of power to preuayle with god: how much more shall these three when they doe meete togither, as they doe in a true fast, be of force to preuayle with god to that end & purpose for which they are vsed?

Thus we see that the fasting and prayer of the faithfull is mighty with god:gen, 32, 24, 26, and that as it is saide of Iaacob wrastling with god: that hee would not let him goe vntil he had blessed him: so it may fitly and as trulie, be saide hereof: that it wrestling as it were with the Lorde will neuer let him alone vntil such time as he hath blessed the party or parties for whome it is vsed. VVhich well and dulye considered, what man is there fearinge god, and vnfeynedlye desirous of the welfare of himselfe and the church of god, which will not apply himselfe to the practice thereof, when and as oft as god shall giue iuste occasion. Is there any euill of sinne or punishment, either vpon or towardes vs, our husbandes, wyues, children, parentes, or the church of god, either doe we or it stande in neede of some good which we hunger & thirst after? then let vs humble our soules in fastinge and prayer: for wee see that the same hauing bene vsed in the like case by the people of god, hath prospered & preuayled mightely with the Lord. yea if we be desirous [Page] from the heart to be freed from the saide euil, or to obteyne the good is lacking: how can we but take vp and vse this holy exercise in such a case considering it is the best and surest meanes that god himselfe hath ordeyned to such ende and durpose. No maruayle then though the hand of god lye and remayne vpon vs, or many of vs & many blessings be wanting vnto vs: when we are wantinge and come short in the performance of this duty: for who knoweth not that as the papists are too common and super stitious herein on the one side so we on the other are too short and prophane: It sauoreth of precisenes, and of the spirit, to be giuen much to fasting and prayer. Is not this the fasting that god hath chosen to loose the bandes of wickednes,Isa 58, 6. 7, to take of the heauy burthen, and to let the oppressed goe free? Is there any better abstinence then this? And is not this the true faste? (say some) to fast from sinne? why then require you any more? Againe this fasting or precise abstaining from all meate and drinck, and other comfort of this life for a day (somuch vrged by some) was commaunded to the Iewes and they indeede by vertue of that commaundement were bound thereto: but it reacheth not it self to vs in that being ceremoniall, with other ceremonyes it was abrogated by Christ. Thus farre we are (euen we that professe ro worshipe god aright, & accordinge to his worde) from the practise of this parte of gods worshipe, that we dispute and pleade against it. yea some staye not there but proceede further: to contemne, scorne, and reproache nor only mens persons, but the holy exercise it selfe. But what spirit possesseth these men, trow we? Surely not that spirit that moued the people & holy men of god before spoken of,act. [...] 9, & 10. 30 & 13. 2. & 14, 23, to the practile therof: nor that spirit that moued the holy Apostles, & others after, to the practis of the same, euen in the time of the gospel & after that abrogation by Christ they speake of: nor the holy spirit of god, or the lord himselfe by his spirit, who of his mercie, and not for the merrit or desert of the worke hath so greatly blessed and rewarded them that haue exercised them selues therein,math, 9, 14, 15 & 6, 16, 17, 18, and performed that seruice vnto him. Finally, not the spirit of Christ, who 1 in foretellinge that his people shoulde fast 2 in directinge them touchinge the manner therof (in the outwarde carriage of themselues towardes men) 3 in promisinge a reward to them that shalbe obedient therein: doth therin and therby not only require fastinge of his. people as a dutie or seruice to be done to god, but also (as beinge a singuler parte of gods, worshipe. and makinge much to his glorye and our good) laboureth to perswade vs to the practyse therof. farre therfore is that spirit from the condemninge and reasoning against it, yea from the neclect of the same. yt remayneth then that the vncleane spirit, possesse and rule them, at least herin: who as [Page] when he possesed the bodies of them 7 in Lancashire did some time by t [...]e howlings & outcryes he sent forth, what lay in him, to hinder them and vs from vsinge of praier and fastinge, because he well knew howe it auaileth much with God for the expellinge of him both out of the bodies and soules of men and maketh greatly for the subduinge and ouerthrowe of his kingdome, and the kingdome or power of sinne so he possessinge the soules of these men, doth by there wits toungs, and otherwise, to the vttermost of his power, keepe and hinder, not only them whome he thus ruleth in all disobedience (herin at the least) but many others also by there meanes from the practise hereof.

VVel, as it is a fearfull thing for a man to vse his witt, or tongue, or both to the disgrace of this holy exercise, for it is a signe that sathan possesseth his soule, which is much worse then the corporall possession so it is an euil thinge to be negligent and carelesse in the performance of this dutie, as the most, yea almost all men are. For where is he, euen of those that profese the feare of God, that doth in any measure so often perfourme this dutie and seruice to god as he shoulde? that when the lorde smiteth him eyther in his soule or body, or those that be neare and deare vnto him, as his wife, child, parents, or the church of god at hand or a far off or threatneth the same: or whē god withdreweth and keepeth backe from him or any of the aforesayd some corporal benefit, or spirituall blessing: doth forthwith betake him to fastinge and prayer as to a dutie or seruice god therin calleth him vnto and he is to performe and the best meanes to obtaine that at the handes of god which he desireth. There be some amongst vs (blessed be god therfore and the lorde increase the number) that make concience of other partes of gods worship publique and private: that be swift and readie to heare the worde, to receiue the sacraments as often as they be administred, to praye in church and chamber no doubt? and yet those euen those I feare, (for the most parte) are slowe and backwarde in the performance of this parte of gods worshipe. the which cometh to passe eyther through our ignorance here in, for that we knowe not that God as well requireth this seruice of vs, when he giueth occasion thereof, as the other aboue specified and such like: or through our inconsideration and forgetfulnes of this dutie, if wee knowe it: or rather hence that we are giuen too much to spare and pamper our bodies, and can not abide to tame them, and bringe them into subiection by fastinge

If through ignorance we haue not donne this seruice vnto god hitherto eyther not at all or more seldome then we should as I trust, so I desire the Christian Reader that that which hath bene saide in this behalfe may helpe a little to remoue that le [...]t, and further helpe, you [Page] may haue, if you will take the paynes to peruse the learned treatises which euen in our mother tongue are written of this argument. If in a selfe loue to our fleshe and feare of weakening our bodyes to much we haue heretofore bene kept and hindred from this soe necessarye and profitable a deuty, let vs set before vs 1. the example of the holy Apostle heerein, and striue to walke in his steppes whoe knowinge the pampering of the body to be an enemy to the health and saluation of the soule as in effecte he affirmeth: sayth of himselfe that hee did beate downe his body and bring it into subiection: the which was not somuch donne by an abstayninge from the more dainty meates, [...] cor, 9. 27 or a sober and moderate vse of all kindes of meates, eyther of which yea both which may be performed by one, without any greate takīg downe of the body: but rather by his often fasting, the which whosoeuer shall vse in that manner the scripture requireth and as Paule did shall by his owne experience fynde that it is effectuall to beate downe the body, and bringe it into subiection. 2. the examples of the false Apostles and theire followers in times past and the papistes in these dayes, not for our ymitation, in all thinges heerein: but to provoake vs to the same in a better kinde. For is it not a shame for vs that others in theire false and ydolatrous worshyppe shall voluntarilye and of theire owne accord, not spare theire bodies: and that wee in the true worshipe of God will not doe the like,col. 2. 23. though the lorde himself require it of vs? yes verily. Let vs therefore hereafter in obedyence to the lordes ordynance or commaundement heerein, exercise our selues in prayer and fastinge, publique and priuate, when and as oft as god by giuinge iust occasion shall call vs therevnto: and bewaylinge our former synne and negligence therein, labour to recompence the same (as much as in vs lyeth) with a future diligence. And to this ende and purpose I beseech, and that in the name of our Lorde Iesus Christ, the mynisters of Christ and disposers of his misteryes: that they woulde be instant herein, and amongst other of theire doctrines intreate upon this of fastinge, shewing both the necessity thereof, as beinge commaunded of god, and a parte of his worship, and the profit that commeth to those which shall exercyse themselues therein, whereof we haue heard: likewise the threatninge denounced against the contemners of it, that such the Lorde wil haue cut of from his people: that such he will destroy from amonge his people: & that this iniquity shall not be purged: that by this strong & threefoulde coarde,Levit. 23. 29 30 [...] [...]3. [...]4. the people of god though backward and vnwillinge, may be drawne therevnto: for I thinck it meete to stire you vp my brethren by puttinge you in remembrance heereof, though yee haue knowledge farr aboue my self, and be stablished in this truth. And this I [Page] doe somuch the rather for that (as I take it) the sounde of this doctryne is not hearde so much in many of our churches, as some other of no greater truth, necessity, and vse then it is: whence partlye it commeth to passe, that many Christians doe so seldome performe this holy and speciall seruice of God, and that amonge them some are scarcely well acquainted with the same.

Nynthly this rare and greate worke of god maketh greatly for the conformatiou of the authority and truth of the holy scriptures: 9. It confirmeth the truth [...]nd authoritie of the scriptures. this appeareth as by the [...]lde testament so by infinit places of the newe. the scriptures rell vs that there are wicked spirits called dyuels: and this wee which were eye witnesses haue as it were with our bodily eyes seene for though we sawe them not indeede, neither possibly coulde, because they are inuisible creatures, yet we beheld them in theire operations and effects.

In the holy scriptures we reade that these spirits are giuen to blasphemy to lyinge, to deceipt, indeede not onelye because by theire nature they are carryed headlong therevnto (as to all manner of iniquity, where vpon they are called wicked or [...]uyll spirits) but also for that they moue and stirr vp men to the committinge of these synnes nowe that the diuell is such.Reu. 2. 9. Ioh, 8, 44. Reuel. 12. 9, & 20. 2. 3. 10. and that the scriptures herein saith true we see by the former story:act, 19. 12, 13 wherin wee haue hearde of the horrible blasphemyes, and vnspeakeable deceipt of sathan & might also haue heard of infinite lyes. the lying spirits sent forth.

In the holy scriptures these spirits are often termed vnclean spirits part lye, to noate their naturall inclination and disposition to all vncleannes:math. 12, 43, marke 1, 23▪ 26 act. 5, 16 & 8, 7. and partly in regard of the effect and operation they haue and bring forth in the children of disobedience. How the scripture hath herein bene verifyed, to passe by some of those in Lancashire who the day of theire deliuerance in the presence of many vttered moste filthy speaches: the shamefull and vnnaturall vncleannes of W Somers or rather of the spirit in him, doth beare witnes. who in the presence of many acted in most vncleane and vyle manner the sinne of whore dome: and after his repossession when he had committed such vncleannes, first with a dog, then and specially with a bitch, as is not fitt once to be named, he then got the bitch into the bed with him, and there would haue committed you may ymagine what abhomination: & this also he did before diuers.mark 9. 17. with many others through out the gospell, as hath [...] sheweed before.

The Scripture affirmeth that these spirits sometimes enter into men, that being in them, they miserably vexe them in theire bodies, and that often and on the suddayne, that the same notwithstandinge the possessed are not hurt at all, although by the vyolence they somtimes offer vnto them, one would thinck they should spoyle or greatly harme them: that they cause them to wallowe, some, cry, [...]nash [Page] with the teeth, throwe them into the fyer and water, and seeke to destroy them or take away theire liues, that they make them dumb, deafe, blynde, somtimes depriue them of the right vse of their witts, Finally that they shewe forth in the parties whome they possesse, extraordinary and supernaturall strength, and supernaturall knowledg: nowe the most of these haue bene found true in the parties aboue named but all & euery of them in W. Somers

The scriptures say that when a strong man armed keepeth his pallace the thinges that he possesseth are in peace: but when a stronger then he commeth vpon him, Luk. 11. 21. then that peace being at an ende there beginneth war, as I may say, for that semeth to be insinuated. The truth of this hath appeared in their extreame vexation, and continuance therein the whole day of theire dispossession: at which time Christ Iesus the stronger came vpon the strong armed man, ouercame him, tooke away his armour, and deuided his spoyles. Secondly in Somers continuinge quyet from sathans vexation although he be in him, the reason whereof is because the strong man armed keepeth the house, and hath quyet possession, all thinges being accordīg to his desire: for the younge man denyeth that he was possest, yea affirmeth that he counterfeited and the world also saith the same: and thus lyes & falshood are imbraced for truth, almost of all men, and the truth indeede reiected, and the louers thereof hated, scorned, despised, slandered, and some of them worse intreated: It going thus it is not against, but according to the scriptures, yea herein the scripture is fulfilled in that Somers is quyet and free from all molestation by sathan, notwithstandinge he is in him, because the strong man armed saith the scripture keepinge the house without resistance, there is peace: but let Christ Iesus the stronger come vpon him in the meanes he hath sanctified for the recouery of this house to himselfe the right owner, and the expellinge of the vsurper, then vndoubtedly there will be an end of this vniuste peace,Iames, 4. 7. eph. 6. 17. 18. and therein likewise we shall see the scripture fulfilled.

In the holy scriptures it is written that if we resist the diuell, he will flye vnderstand this not only of sathans temptations, but also of his person. and then affirme I that this scripture hath bene fulfilled. In lyke manner the scriptures tell vs, that the way to resist Sathan so as wee may put him to flight and ouercome, is to vse prayer and the word of god, which is the sworde of the spirit. Vnderstand this as the former, & herein this scripture also hath bene verifyed.

The holy scriptures shewe how that greate thinges euen incredible hath bene brought to passe by prayer and fastinge:this hath bene shewed before out of the 2. chr 20. & other pla [...] of scripture. more particulerly, that euen diuels thereby haue bene and are to be caste ovt of men: herein the scripture likewise hath bene fulfilled.

[Page] In the scriptures it is recorded, that when the deuil goeth out of the man whome he possesseth, he renteth him sore. c [...]yeth aloude the possessed after lying as dead: nowe many of vs euen hundreds haue seene with our eyes,mark. 1, 26. & 26. act. 8, 7. math. 12. 43. Luk. 11. 24. and hearde with our eares this scripture fulfilled

In the holy scriptures we reade that when the vucleane spirit is gon out of a man he will retorne seeking to reenter. Besides the reports of all and euery of the parties possessed, the sudden & vnspeakeable frights and terrors which many of vs haue often beheld in the spirits assaites to reenter, doe greatly confirme this retorne vpon our Demoniackes all which was donne that the scripture herein might be fulfilled. The scripture saith that if the diuels fynde the house empty swept and garnished that is the partye out of whom he is come, prepared to receaue him, which is when he is empty or voyd of the graces of the spirit, and garnished or replenished with iniquities: (for the furniture must be sutable to the ghest, the vncleane spirit must be interteyned in all vncleannes) that then he reentreth and recouereth his pray, as otherwise although he would fayne yet he cannot. Nowe who seeth not the case to be so with W. Somers for were he not empty. swepte, and garnished he would neuer deny the work of god which hath benshewed on him? and giue forth to the great dishonor of god, hurte of many and danger of his owne soule, that he had counterfeyted: not to speake anything of his open and notorious lyinge and doublinge with that false tongue of his, nor of his charging mee with the instructing of him, neither of his fearefull periury somtimes betaking himself bodye and soule to the diuell if he counterfeyted: at other times protesting as depely that he did counterfeyt: In the repossession then of Somers it is euident that this scripture is fulfilled: as on the other side this scripture considered and his present estate & condition, I meane that he is empty? howe can it otherwise be but that he is reposessed? further the scripture saith, that the vncleane spirit retorning and reentering he doth it with 7. other worse then himselfe. Now this hath bene found true in Kath: Wrights repossession: & I doubt not but that the truth thereof will one day appeare also in Somers whē he shall come againe to be dispossessed: if so be at any time it will be graunted, that the meanes for the discouery of sathan, and after for the casting of him out may be vsed.

Finally in the holy scripture it is said, that if the vncleane spirit retorning finde the party out of whome he came, empty. swept, and garnished: that he will not only enter in and take vp his lodging there: as it were for a night as a stranger doth in an other mans house, and away in the morninge, as he doth (as I may say) in his first possession: but will nowe as hauinge further interest there then he had before, make [...] [Page] scriptures speake truelye in and concerning the matter of possession dispossession, and repossession. and not accordinge to the truth in other things? wi [...] any be so absurde, as to thinke and confesse that the holy scriptures speake most truely as touchinge the tormenting here on eard [...]e of the bodyes of those men the diuels enter into and will they not as well beleue the same writinges tellinge them,psal 11. 6. [...] 3. 10. 12 & 25 [...]. 24, 14, that after death and in an other world the diuels shall torment the workes of iniquity in hell fyre, which neuer shall pe quenched, and of which tormentes there will neuer be an ende. And seinge the substance of this booke (I meane the holy byble) is spent in reportinge thinges incredible to flesh and bloud, such as the reason of man re [...]ecteth, & scorneth, among which these concerning diuels, their nature, power, entrance into men &c. are some: and that this is it which letteth man from imbracing it as a word of truth: and that sundry of these incredible & impossible thinges to reason, we euidently see with our eyes, and our selues of our owne knowledge knowe to be most true, why should we not be fullye perswaded or the deuine and certaine trueth of the other incredible thiugs there reported? and that all those also in theire time we shall as certainely see fulfilled, as we haue alredy in part senee these? Thus me thinketh the fulfillinge of many sayinges in the scriptures in this worke of god, should be a mo [...]ue and inducement to many, to giue that credit vnto them which percase be [...]ore they did not: yea surely if man will but giue ea [...]e to [...]is reason wherewith god hath indued him, and discusse or debate hereof after this sayde manner it will perswade him herevnto.

I do not saye that this is effectuall or of Power, and sent of god to that ende, to worke sauinge faith in man: ffor I knowe faith cometh by hereinge and how shall they beleeue in him of whome they haue not hearde? Rom. 10. 14. 17. But this I meane, that he which before thought basely and ga ue no regarde or credit to the holy worde of god, by this rare work of his and serious [...]meditation thereof, may well be brought to thinke more reuerently of the worde, and to be perswaded of the truth therof, where before he doubted, and so brought to the historicall faithe as we call it, where beinge happely he will not reste, but there by be drawen to giue eare vnto the worde preached, and so be brought to that faith,1. cor. 1. 18. 21. 1. peter. 1. [...]. the end whereof will be the saluation of his soule: whereof if this worke of god be an occasion to any, oh howe will such bless God for the same, and ioye in this that the sounde there of came to his eare.

Thus we plainely see howe this worke of god sarueth to confirme the authority and truth of the holy scriptures I meane howe it som what helpeth to perswade vs incredulous men to beleue, or more [Page] stedfastly to beleue that the are deuine and certainly true: in that we see many thinges spoken of in them, and very incredible to flesh and blud, as well as others there mentioned, fulfilled before our eyes and to be most true.

Seinge then no hurte, but mnch good as we haue heard cometh by this worke, why shoulde any be offended with vs, for bearinge witnesse to this work? and why doe any stand vp and sett them selues against this worke indeuoringe to annihilat the same? Certainly in fo doing, they are not only iniurious to man, hindring him of the good. fruite he might reape thereby: but also aduersaries to god. and his glory, prophaninge and not hallowinge or sanctifiinge this his name Christ Iesus to such as he cured was wont to say:math, 9. 2. 29. mark. 5. 34. Luke. 7, 50. Iohn, 5. 4. math, 8. 4. mark. 5. 43, & 36. & 8, 26, 3 math. 17: 19: mark. 8. 5, 19▪ Ink. 8. 39. be it vnto thee as thou beleuest: thy faith hath made thee whole: goe in peace: thysinns are forgiuen thee: synne no more, least a worse thinge come vnto thee: and to many, see thou tell no man of this I haue donne vnto thee: yea somtimes he straightly charged others that they should tell no man what was doune. But to him out of whome he had cast out the dyuell he saide goeshewe what greate thinges the Lorde hath donne vnto thee: and howe hee hath compassion on thee. It is also to be obserued, that we reade not the same or like speach to this,this worke is mongest and boue som otl workes of go to be publish the greateris there sinne w [...] goe about to smother it. vsed to any besides of all those that Iesus healed: whereby it may seeme that the Lorde Iesus woulde not haue this worke in any case smothered and kept close no not for a time, but rather set as a candle in a candlestick vpon the table that it may giue such light vnto men as we haue already seene: and no maruaile considering the wordes followinge of our Sauiour: goe slew (saith he) what great thinges the Lorde hath donne vnto thee. Are there greate thinges to be looked vpon in this worke we speake of: euen by the testimony of Christ himselfe? whoe then and where is he if Somers, the 7. in Lancashire and the rest were possessed, and dispossessed, that dare stand vp to darken and obscure the saide worke, whereby the people of god be kept from behouldinge the greate thinges of the lord and so hindred from the greate good they might reape thereof, and god from his glory? If it be euident that vpon these persons this worke of god hath bene wrought: who seeth not how contrary minded such are vnto Christ?

Of the 70 desciple whom Iesus sent forth by there preachinge & miracles to prepare and make awaye for him selfe, and his ministrie, it is sayde: that when they had accomplished this worke, they returned againe with ioye sayinge, Luke, 10. 1 [...] 18. 19. Lorde euen the deuils are subdued to vs through thy name. In this subiection of the spirits vnto them, aboue all the greate [Page] workes and miracles they wrought they reioyced: wherein how so euer they exceeded, wherevpon Christ reproueth them sayinge In this reioyce not that the spirits are subdued vnto you, [...] but rather reioyce be cause your names are written in heauen. yet marke that he doth it so as that he denyeth not but that they might reioyce there in, but rather indede aloweth and commendeth the same, so that we keepe a measure: and make it not our cheife ioye, the which shoulde be that our names are written in heauen. wherof the other giueth no assurance, for asmuch as it may fall into a reprobate. [...], 7, [...].

And truely how can they which heare of the aforesayde worke of God but reioyce, [...] we ought, so [...]e can not but ioce in this [...]orke, if wee [...]ill consider of In great fault [...]en are they [...]ho malig [...]e it. when they see the Lorde Iesus subduinge Satan vnto men. when we see by praier and fastinge deuylls cast out of men: whe: we see God perfourming his promise: the scripture before our eyes fulfilled, and our christian brethren also delyuered from the torments of Satan. If wee turne our eye eyther to God, or man: can wee chuse but reioyce and blesse God for such a worke? greatly then are they to blame, and farre from that affection they shoulde haue, who are disquieted and offended here with: and most faultie of all shall they be, who when the worke shall be made manefest to there conciences, (as I trust by this treatise it is,) shall yet notwithstanding lift vp there heele agaynst it.

[Page] Through the want both of a corrector and of the authour, their be very many faultes in the printing (among which these following be some) [...] with I desire the reader with patience to beare.

pag. 6, chaire open, for chai [...]e & open. p. 7. departed in for departed 8 [...] for st [...]e caned. p. 10, fleamthicke for fle [...]n c & lhiere, p 13. [...] for her: p 1, 2 pence read 3 Pence, p, 33, the diuers for diuers: ib, wherwith [...] p 22: derelinquisti for derellquistr, ibi fortaken for forgotten. p. [...]5, [...] p, 49, learne for leave, p 51. continancy for continuance he had in: p 57 [...] for with all possible p 60: who indued for who was indu [...]. p 91. the [...] & prayer for the fasting and prayer they vsed.

Information about this book

Title statement

A true narration of the strange and greuous vexation by the Devil, of 7. persons in Lancashire, and VVilliam Somers of Nottingham Wherein the doctrine of possession and dispossession of demoniakes out of the word of God is particularly applyed vnto Somers, and the rest of the persons controuerted: togeather with the vse we are to make of these workes of God. By Iohn Darrell, minister of the word of God.

Darrel, John, b. ca. 1562.

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1600

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Text Creation Partnership,

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Ann Arbor, MI ; Oxford (UK) :

Date

2007-10 (EEBO-TCP Phase 1).

ID [DLPS]

A19860

ID [STC]

STC 6288

ID [STC]

ESTC S109297

ID [EEBO-CITATION]

99844947

ID [PROQUEST]

99844947

ID [VID]

9806

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This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

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Early English books online.

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(EEBO-TCP ; phase 1, no. A19860)

Transcribed from: (Early English Books Online ; image set 9806)

Images scanned from microfilm: (Early English books, 1475-1640 ; 494:03)

Source

— A true narration of the strange and greuous vexation by the Devil, of 7. persons in Lancashire, and VVilliam Somers of Nottingham Wherein the doctrine of possession and dispossession of demoniakes out of the word of God is particularly applyed vnto Somers, and the rest of the persons controuerted: togeather with the vse we are to make of these workes of God. By Iohn Darrell, minister of the word of God., Darrel, John, b. ca. 1562..

Extent

[8], 24 [i.e. 23], [1]; 106, [2] p.

Imprinted [by the English secret press?],. [England?] :: 1600.. (Imprint conjectured by STC.) ("The doctrin of the possession and dispossession of demoniakes out of the VVord of God" has separate pagination and register.) (With a final errata leaf.) (P. 23 (part 1) misnumbered 24.) (Reproduction of the original in the Henry E. Huntington Library and Art Gallery.)

Creation

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Editorial practices

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