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.

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:* 1.1 even so shall it goe with vs, yf in this extraordinarie worke of God, we looke onlye vp∣on 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.

The vse we are to make of this extraordinarie worke either concer∣n••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,* 1.2 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,* 1.3 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 deliue∣ring them,* 1.4 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:* 1.5 goe shew how the Lorde hath had compassion on thee.

Fourthly,* 1.6 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,* 1.7 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 go∣eth not out, but by praier & fasting: secretly containe in them this pro∣mise, 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 vnfaith∣full:

neither as the sonne of man that he should repent, and not performe that he hath promised.* 1.8 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.* 1.9

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 wher∣vpon 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 mi∣nisters 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 ano∣ther 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,* 1.10 or to begg their liuings if they haue a∣ny. 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 con∣firme their false faith.

Thus wee see they doe not only deny that Deuilles are so vsu∣allye cast out by vs, as it is with them: but which is more, most per∣emptorilye 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 〈◊〉〈◊〉 per∣sons wee haue so largly intreated off? That they were all 〈…〉〈…〉 vncleane spirits, and that the same were cast out of them, I 〈…〉〈…〉

die bene so evedentlye sheewed and confirmed: by reason out of the scriptures, that neither papist, nor athist, can without blushing gayn∣say the same. And that those whom they call heritickes, were the in∣struments 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,* 1.11 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 di∣uils 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,* 1.12 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,* 1.13 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 Ie∣suiticall 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,* 1.14 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.

yf now the papists or there Exorcists haue the same authoritie o∣uer vndeane spirits with the Apostles how cometh it to passe that hau∣ing 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 a∣bout that worthy worke,* 1.15 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 commaund∣ing 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 to∣wards 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 Ar∣gument, and namlye Mengus his fuga Doemonum it doth plainlye ap∣peare, that vsually they are a day or rather daies,* 1.16 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

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 potesta∣tem, 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 co∣meth 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 commissi∣on, as is expreslye noted by 3 Euangelistes Iesus (it is sayd) called his twelue disciples vnto him,* 1.17 and gaue them power against vncleane spirites to cast them out,* 1.18 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 great∣est: as appeareth by that speach of the 70 Disciples, Lorde, euen the De uills are subdued vnto vs through thy name.* 1.19 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 he∣are 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 po∣wer 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,* 1.20 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,* 1.21 that euery beleuer hath power to worke miracles, consi∣dering 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 Apo∣stles. But saith he, sacrae litera docent omnibus fidelibus t••. the holy scrip

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,* 1.22 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 be∣sides, 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 in∣dewed 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,* 1.23 which was to the Gentils both a new and foolish doc∣trine, 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 mira∣cle. and why so I praye you, seeinge by their own confession their Ex∣••rcists cast them out by the meane of fasting & praier,* 1.24 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 I∣dolatrie, 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

on & let vs serue them: 3 thou shalt not harken vnto the wordes of the Pro∣phet 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,* 1.25 or as Mathew saith great signs & won¦ders. 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,* 1.26 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 cer∣tame 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 mi∣racles:

considering they make much against her: euen to wytnese that their Pope is that Antichrist which shoulde come, and their religion false and Antichristian.* 1.27 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 erroni¦ous doctrines by the scriptures, yet they may worke miracles to con∣firme 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, ar∣gument he presently addeth, he seemeth to proue the generall with∣out any such restraint.* 1.28 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 ther¦fore 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 appear∣eth in the end of the saide chapter.

These thinges well considered, who seeth not that they mightti∣lye 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?* 1.29 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

possessed, much lesse dispossessed? seeing the same is openlye mayn∣tained 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 fe∣lons, 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 con∣founded 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 deliue∣rance of the possessed may in the papacie. For whē I consider that possession with Deuiles is a temporall Iudgment, And that the hu∣miliation of Ahab an Idolater,* 1.30 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 corpo∣rall 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.* 1.31 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

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 vs∣ed, 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 Iudg∣ment will with one consent and voice saye with me, that they cannot possible be effectuall to driue out Sathan, howsoeuer they may (per∣aduenture) 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 communi¦cation which with the diuils they haue when they exorcize: contrarie to the practise of the * holy Apostle,* 1.32 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.* 1.33

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 adiu∣rations iterated, require obedience: threatninge to thrust him downe into

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: be¦cause 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 o∣uer 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 torment∣ed, 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,* 1.34 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,* 1.35 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 dis¦cerning 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 greuos¦ly

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, wal∣loweth, 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 swel∣lings▪ 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 spea¦kinge 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 con∣firmed in his possession.* 1.36

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 o∣ther naturall medicins must be vsed or applied, which God hath ap∣pointed for diseases of another kind, but the supernatural medcine of praier. and if that preuail not for the curinge of the partie thus diseas¦ed, 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 re∣couer:

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,* 1.37 * 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 sugest¦ed, 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 pro¦mises of siluer,* 1.38 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 cal∣linge 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 re∣pentanc 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 ente∣reth into vs and possesseth vs spiritually for marke what is sayd of Iu∣das: the Deuill put in the hart of Iudas to betraye Christ there is Sathans suggestion,* 1.39 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 Sa∣tan entred into him.* 1.40 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

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,* 1.41 but as Christ did, by the word resist them, he can not en∣ter. For beinge resisted as saith Iames * he will flee. This also is shado∣wed 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.* 1.42 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 Grandmo∣ther Euah makinge her beleue,* 1.43 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 man∣ner he lyed to our blessed Sauiour, and would therby haue deceiued him,* 1.44 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,* 1.45 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,* 1.46 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,* 1.47 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

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” decea∣uour as he is,* 1.48 S Paull saith of himselfe. that * sinne deceued him: & ther∣by 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 perswa∣deth 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,* 1.49 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,* 1.50 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 mea∣nes 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 re∣turning 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 com∣passinge 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,* 1.51 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 cor∣porall 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 watchful∣nes be expressed,* 1.52 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••

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,* 1.53 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:* 1.54 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 vn∣to 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,* 1.55 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,* 1.56 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 natural∣ly ginen:* 1.57 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,* 1.58 *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

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 fa∣ther & 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,* 1.59 * 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 child∣ren, said somtimes by our sauiour Christ: ye doe the workes of your fa∣ther: ye are (therefore) of your father the diuil, and the lust of your father ye will doe,* 1.60 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:* 1.61 Becaus the spirituall childe followeth and can not but followe the disposition of the spirituall father so as looke how the father is affect¦ed 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 af∣fected alike: so as what and whom the one loueth, hateth &c. the o∣ther will doe so likwise. Here vpon it necessarily and ineuitably folow¦eth, 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:* 1.62 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 〈◊〉〈◊〉

spirit of god and Christ to lead them into the holy and righteous waies of God: are yet notwithstandinge perswaded that God is there fa∣ther: & 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: ly∣inge. vncleannes: deceite in a worde to the commiting of sine are the children of the deuil:* 1.63 & 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 whoso∣uer 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 argu∣eth the child of the Deuill: But the * scruing of sinne and obaying it in the lusts thereof.* 1.64 when sathan stirreth vp in man a lust after lying, swea∣ring, 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,* 1.65 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 spi¦rit of adoption, and sanctification, *which God bestoweth vpon his children only) shall so highly offend him,* 1.66 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 ho¦ly 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 vn¦to Sathan to day, may be to morrowe the sonne of God, and deliuer∣ed out of that sprituall bondage: yea very sure it is, that in his inwarde

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,* 1.67 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 mem∣bers 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 perfor¦ming 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 be∣stowed 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 sa∣than (vnder which we are all by nature and vntil this turning be) vnto god:* 1.68 and elswhere to the same effect deliuered * out of the snare of the di∣uell of whom wee are taken prisoners to do his will: into the glorious lib∣erty of the sonnes of god. So as henceforward he is no more a bonde∣slaue 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 chil∣dren (and so they before described to be such) shall certainlye be dam∣ed I answer:* 1.69 that if man being the child of the diuel, could not possi∣bly 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 follo∣wed: 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 comu∣nication: to speake euill of them which are: in aucthority: to raylinge: slaundering: to hatred especially of the brethren: to adultery: fornica∣tion: 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.* 1.70

Furthermore in obseruing the nature of the diuel we are to consi∣der how he standeth affected towards men. how in his nature he is who

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,* 1.71 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 o¦ther 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 ther∣of: 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 instruct¦ed 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,* 1.72 whose say not only with the foole in their hart, that there is no god. but go som¦what further, affirming with their blasphemous mouthes out of that vnspeakable folly and brvtishnes of theirs, as Kinge Pharaoh their prae¦decessor did:* 1.73 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 con¦sequent that there is a diuell, considering that these things can not po¦sibly come either from nature, or be donne by art, and that som cause

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 ca∣use to be found, and that Somers therein was a mere patient.

For to deny the matter of fact, that these things were done or ra∣ther suffered by Somers,* 1.74 is plaine englishe to say, that the 17 persons which haue deposed the same are periuered. and not only they, but a∣bout 13 more deposed after, in the whole about 30 wherof 7 be prea¦chers: the which if some shamles body shoulde not spare to affirme yet that wil not helpe. seeinge there are hundreds more redy to auou¦che the same vpon there othes, and to be so for sworne as are the for¦mer. remember also that I deliuered to the commissioners a bill of a¦bout 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 therevn¦to: and in the meane season som credit would be giuen, to the bare aff¦irmation of christians. or els it goeth amisse with all our historiogra∣phers, 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 circum¦stances therof, as time, place, persons possessed others dealing in ther dispossession. and priuat christians witnessinge the same, the commis∣sioners 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 cre¦dite 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 ne∣des 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

palpablie perceiue that there is a Deuill so as wee may in a manner grope him:* 1.75 euen so we may looke vpon and beholde the Lord him∣selfe in this worke, deliueringe the partie or parties from there most greuous vexation, & torments by Satan, vpon request first made vn¦to him by his seruants, accordynge to his owne appoyntment in this behalfe.

VVhen that cruel decree of Haman was gone forth for the destro¦yinge 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 peo∣ple, the church of God: Amongest and after others, vseth one in these wordes.* 1.76 who knoweth whether thou art com to the kyngdom for such a ti∣me? 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 concer∣ning this our present case. who knoweth whether God hath therfore sent a euill spirits into sundry English persons to vexe them in ther bo¦dyes, 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,* 1.77 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 do¦ubt 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,* 1.78 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 know¦eth 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.* 1.79

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.

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?* 1.80 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 tak∣en this course and vsed this as a meanes for their good and deliuera∣nce 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 prae∣sent affliction. The Philistims hauing entered the Israelytes coastes: and inhabitinge the same:* 1.81 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 be¦fore 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 do∣ubt) 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

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,* 1.82 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 intre∣ted 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 obteyn∣ed 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 ene∣myes, 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,* 1.83 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 Ierusa¦lem was broken downe,* 1.84 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

built vp and the Iewes deliuered from that great affliction & reproch they were in.* 1.85 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 Cor∣nelius. who praying and fasting had (as Danyel in the like case had be∣fore) 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,* 1.86 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 bet∣ter 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 be¦ing slayne, they assembled themselues togither because thereof in pra¦yer: 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 fi∣rst day of their assemblyng in the house of god, as they did on the se¦cond 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 be∣fore 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 ho∣use 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

the fasting and prayer of a faithful man or men, is so auayleable with god,* 1.87 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 ty∣tles or names he giueth to the day of fast, caling it a day of reconcilia∣tion, a day of attonement,* 1.88 the acceptable day of the Lorde. whereby the Lord doth secretly signify and promise to so many of vs as shall exer¦cise 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 garm∣entes, 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 ho¦ly exercise semeth greatlye to humble vs,* 1.89 and to make vs thinke and account vylie and basely of our selues. as dust and ashes, and most vn¦worthye of the leaste of gods mercies: as partyle appeareth by that which heere followeth of Ahab.* 1.90 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 in∣wardly affected, for either humble or proude spirit, men neither colde nor yet were to iudge. Nowe why are these wordes of humhlinge our

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 fast∣inge? And this is confirmed by that saying of Ezra, At the riuer by A hana I proclaymed a fast,* 1.91 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,* 1.92 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) vn∣to you,* 1.93 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 vn¦der 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 po∣sterity.* 1.94 Thus Ahab hauing this iudgmente denounced againste him by Elyah that the lord would bring euil vpon him, and take away his po∣sterity, 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 ther∣fore could not humble himself aright before god: neither yett ioyne to the outwarde and bodily exercise of fastinge the inward and spiri∣tual 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,* 1.95 he obteyned thereby thus much, that that euil came not vpon him nor yet of his sonne Ahaziah,* 1.96 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

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.* 1.97 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 pu¦nishment 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:* 1.98 what will it doe when therevnto is adioyned the casting downe and humbling of the soule, the afflict∣ing & 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? Moreo∣uer 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 in∣warde 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:* 1.99 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 tru¦lie, be saide hereof: that it wrestling as it were with the Lorde will ne¦uer let him alone vntil such time as he hath blessed the party or par∣ties 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 de∣sirous

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 him∣selfe 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 precise¦nes, 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 wicked∣nes,* 1.100 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? A¦gaine this fasting or precise abstaining from all meate and drinck, and other comfort of this life for a day (somuch vrged by some) was com¦maunded to the Iewes and they indeede by vertue of that commaun¦dement 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 wor¦shipe, 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,* 1.101 to the practile therof: nor that spi∣rit 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,* 1.102 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 carri¦age 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 reason∣ing 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

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 on¦ly 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 sath∣an possesseth his soule, which is much worse then the corporall posse∣ssion so it is an euil thinge to be negligent and carelesse in the perfor¦mance 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 me¦asure 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 pri∣vate: that be swift and readie to heare the worde, to receiue the sa∣craments 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 ig∣norance here in, for that we knowe not that God as well requireth this seruice of vs, when he giueth occasion thereof, as the other a¦boue 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 a∣bide to tame them, and bringe them into subiection by fastinge

If through ignorance we haue not donne this seruice vnto god hith∣erto 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 be¦halfe may helpe a little to remoue that le••t, and further helpe, you

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 saluati¦on 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,* 1.103 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 who∣soeuer 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 pa∣pistes 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 vo∣luntarilye and of theire owne accord, not spare theire bodies: and that wee in the true worshipe of God will not doe the like,* 1.104 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 re∣compence 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 mi∣steryes: that they woulde be instant herein, and amongst other of theire doctrines intreate upon this of fastinge, shewing both the ne∣cessity 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,* 1.105 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 know∣ledge farr aboue my self, and be stablished in this truth. And this I

doe somuch the rather for that (as I take it) the sounde of this doc∣tryne 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:* 1.106 the scrip∣tures 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, be∣cause they are inuisible creatures, yet we beheld them in theire oper∣ations and effects.

In the holy scriptures we reade that these spirits are giuen to blas∣phemy to lyinge, to deceipt, indeede not onelye because by theire na∣ture they are carryed headlong therevnto (as to all manner of iniqui∣ty, 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.* 1.107 and that the scriptures herein saith true we see by the former story:* 1.108 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 vnclean∣nes:* 1.109 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 vn∣cleannes, 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.* 1.110

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 som∣times offer vnto them, one would thinck they should spoyle or gre∣atly harme them: that they cause them to wallowe, some, cry, ••nash

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, ex∣traordinary and supernaturall strength, and supernaturall knowledg: nowe the most of these haue bene found true in the parties aboue na¦med 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 com∣meth vpon him,* 1.111 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 str∣onger 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 pos¦session, 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 im∣braced 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 re∣couery 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,* 1.112 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 per∣son. 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 for∣mer, & herein this scripture also hath bene verifyed.

The holy scriptures shewe how that greate thinges euen incre∣dible hath bene brought to passe by prayer and fastinge:* 1.113 more parti∣culerly, that euen diuels thereby haue bene and are to be caste ovt of men: herein the scripture likewise hath bene fulfilled.

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,* 1.114 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 garnish¦ed 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 o∣therwise 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 ben¦shewed 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 doub¦linge 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 reposses∣sion then of Somers it is euident that this scripture is fulfilled: as on the other side this scripture considered and his present estate & condi¦tion, I meane that he is empty? howe can it otherwise be but that he is reposessed? further the scripture saith, that the vncleane spirit retorn¦ing 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 ret∣orning finde the party out of whome he came, empty. swept, and garni∣shed: 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 〈2 pages missing〉〈2 pages missing〉

scriptures speake truelye in and concerning the matter of possession dispossession, and repossession. and not accordinge to the truth in oth¦er 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,* 1.115 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 incre∣dible & 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 com∣eth by hereinge and how shall they beleeue in him of whome they haue not hearde?* 1.116 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 ther¦of, 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,* 1.117 the end whereof will be the saluation of his soule: where∣of 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 con∣firme the authority and truth of the holy scriptures I meane howe it som what helpeth to perswade vs incredulous men to beleue, or mo¦re

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:* 1.118 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,* 1.119 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 mar∣uaile 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 wo∣rke 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,* 1.120 Lorde euen the deuils are subdued to vs through thy name. In this subiection of the spirits vnto them, aboue all the gre¦ate

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,* 1.121 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 mea∣sure: 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.* 1.122

And truely how can they which heare of the aforesayde worke of God but reioyce,* 1.123 when they see the Lorde Iesus subduinge Satan vn¦to 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 tor∣ments 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.

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 〈◊〉〈◊〉 & pray¦er for the fasting and prayer they vsed.

Notes

• * 1.1

  Roman•••• 1. 〈◊〉〈◊〉.
• * 1.2

  This work 〈◊〉〈◊〉 the glory of God and 〈…〉〈…〉 of the same for 〈…〉〈…〉 are to be 〈◊〉〈◊〉 the 〈◊〉〈◊〉 of God.
• * 1.3

  the power of God.
• * 1.4

  the mercy of God,
• * 1.5

  marke 3. 29,
• * 1.6

  the wisdome, & immutabil••tie of God, acts 4. 13, 1 cor 1: 27:
• * 1.7

  the fidelitie of God, marke, 9, 29,
• * 1.8

  Nomb. 23. 19. Rom 3, 3. 4.
• * 1.9

  1 It serueth to com••••ince the papists, touch∣inge of the pow∣er they only hau in there church to cast forth de∣••les.
• * 1.10

  vpon mathew 17, 19.
• * 1.11

  Thyr. de Doem. ••••p. 33. sect. 5
• * 1.12

  ••ct. 8. Mark. 16. 17.
• * 1.13

  sect. 10. cap. 35. sect. 4.
• * 1.14

  ••, 19, 12.
• * 1.15

  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 car∣fully 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.
• * 1.16

  Mengur
• * 1.17

  2 thess▪ 2. 9,
• * 1.18

  m••th 10. 1. 8. mark 3. 15. ••uk. 9, 1▪
• * 1.19

  Luk. 10. 17.
• * 1.20

  1 cor, 12, 29,
• * 1.21

  de Doemo, cap 33. sect. 5.
• * 1.22

  marke 16. 17.
• * 1.23

  act. 17. 18, 19 20. 32: 1 cor. 1, 23,
• * 1.24

  eyther in the same page, or in theire annotati∣ons vpon marke 9.
• * 1.25

  marke, 13. 22. math, 7. 22, math, 24, 27,
• * 1.26

  chap, 2, ••.
• * 1.27

  Rhem. test, vp∣on marke. 9▪ 38.
• * 1.28

  Thyreus de Doe mon. cap, 40, sect. 4.
• * 1.29

  de Doemon, cap 40. sect. 6,
• * 1.30

  1 king. 21, 29.
• * 1.31

  Thyreus de Doe mon. cap, 41. 42
• * 1.32

  act. 16, 18. marke, 1. 25. Luk. 4. 35, 41.
• * 1.33

  Mengus fug•• Do••monum 103. etc.
• * 1.34

  ••hey wil smoak ••he deuill forth, ••ut they will ••aue him out.
• * 1.35

  ••e 2. vse teach∣••h vs, how wee ••ay know yf 〈◊〉〈◊〉 be possessed.
• * 1.36

  the 3. vse to in∣structe vs, con∣cerninge the meanes of dis∣possession.
• * 1.37

  〈◊〉〈◊〉 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.
• * 1.38

  gen. 4. 13. math. 27. 4. 5.
• * 1.39

  Iohn, 13. 2.
• * 1.40

  Iohn 13. 27.
• * 1.41

  math 4. 4. Iames, 4. 7
• * 1.42

  here is the sub∣teltie of the de∣uill to be ob∣serued.
• * 1.43

  gen, 3. 4, 9
• * 1.44

  Iohn, 14. 1•• Luk, 4. 5.
• * 1.45

  Iohn, 12. 13. 2 cor, 4. 4.
• * 1.46

  eph. 2. 2. heb, 1. 2. 1 cor. 3, 22, 23. Tit. 3. 3.
• * 1.47

  Rom, 6. 21, 23.
• * 1.48

  Prou. 14, 12, 13 Reuel, 12, 9. and 20, 23 Rom, 7. 11.
• * 1.49

  Pet. 5, 8:
• * 1.50

  wee are to ob∣serue the great diligence satan vseth to recouer vs beinge snatc∣hed our of his hands therby to ptouoke vs to vse the like for our defence a∣gainst him.
• * 1.51

  ••ath 12: 43,
• * 1.52

  peter.
• * 1.53

  Iob. 1, 7.
• * 1.54

  Iuke. 22. 31.
• * 1.55

  Iam, 4, 7. 1 pet. 5. 8:
• * 1.56

  math, 26, 41, ••pet. 5. 9. ••ph, 4, 26, 27. act. 26, 18, 2 Tim 2, 26.
• * 1.57

  6. we may here∣by p••••tly know the nature of she 〈◊〉〈◊〉 and therw••••h whe∣ther we be his children.
• * 1.58

  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.
• * 1.59

  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.
• * 1.60

  Iohn 8. 41, 44. 1 Iohn, 3, 8. Iohn. 8: 38:
• * 1.61

  2 pet, 1. 41
• * 1.62

  Rom. 8: 14. Rom. 8. 1. 2. 5: 9 10: 11: 13.
• * 1.63

  eph, 2, ••.
• * 1.64

  Rom. 4, 14, 16, 2. pet: 2, 19, Rom 9. 12.
• * 1.65

  Iohn 8, 41.
• * 1.66

  Luk 22. 62▪ gal: 4 6. Rom. 8. 14. 15
• * 1.67

  2 cor. 15, 17.
• * 1.68

  Iohn, 1, 12: act: 26. 18: 2: tum. 2. 26,
• * 1.69

  ephe. 2: 12, 19. Reuel. 21, 2 10. Reuel. 21: 5: 27: heb. 11: 10: 16: Rom. 8: 18.
• * 1.70

  herein we may behold how e∣••till minded the deuill is to∣wardes man.
• * 1.71

  hed. 10. 11:
• * 1.72

  This. worke is of singular vse to confound the atheist. psal. 14. 1.
• * 1.73

  Exod. 5. 2••
• * 1.74

  It is a most shamfull and o∣dious thinge to the the matter eff••ct.
• * 1.75

  as this proueth there is a d••uill so th••t che••o is a pod stron 〈◊〉〈◊〉 then he.
• * 1.76

  Est. 4, 13. 1••
• * 1.77

  It is very liklie that in these dayes of athis∣me, the lord hath••ent deuills into men there∣by to comoun•• ath••me.
• * 1.78

  Luk. 16. 31.
• * 1.79

  The 8 vse is, to commend vnto 〈◊〉〈◊〉: & fast in g••, & ••e eby to 〈…〉〈…〉 therevnto.
• * 1.80

  Lev. 23, 27. Isa 22, 12. Toel. 1, 14. & 2. 15. 16, math. 6. 16, & 2. 16
• * 1.81

  1 Sam. 7. 5, 6. 10. 13. 14.
• * 1.82

  Est. 3, 13. Est. 4. 3. 16. and 5. 2. 3. 4. & chap. 7. & 8 9.
• * 1.83

  Ionah, 3•• 4.
• * 1.84

  Nehe. 3, 4. 11. and 2. 4. 5.
• * 1.85

  Dan. 9 3. 4. 20.
• * 1.86

  act 10 30. 31 32 act. 11, 14.
• * 1.87

  The reasone•• why prayer and fastinge is so a∣uaileable with god. the 1. reason. Iames 5. 16. the 2.
• * 1.88

  Lev. 23. 27. 28. and 16. 29. 30. Isa. 58. 5.
• * 1.89

  Ioel 2. 18. 19. the 3, reason.
• * 1.90

  Lev, 16. 29, 31. and chap. 23. 27, 29. 32. nomb. 29. 8.
• * 1.91

  chap. 8, 21:
• * 1.92

  prou. 3, 34: Iam. 4, 6, 10. 1 pet, 5, 5, 6:
• * 1.93

  Iam, 4, 7, 8,
• * 1.94

  the soule in this case is hu••led, but it is corrupt lye, as is shewed after. 1 king, 21. 21. 22, 24.
• * 1.95

  prou. 15, 8.
• * 1.96

  ver, 27, 28, 29.
• * 1.97

  1 tim, 4, 8. eccl. 4, 17.
• * 1.98

  Isa 58. 5,
• * 1.99

  gen, 32, 24, 26,
• * 1.100

  Isa 58, 6. 7,
• * 1.101

  act. •• 9, & 10. 30 & 13. 2. & 14, 23,
• * 1.102

  math, 9, 14, 15 & 6, 16, 17, 18,
• * 1.103

  •• cor, 9. 27
• * 1.104

  col. 2. 23.
• * 1.105

  Levit. 23. 29 30 〈◊〉〈◊〉 ••3. ••4.
• * 1.106

  9. It confirmeth the truth ••nd au¦thoritie of the scriptures. this appeareth as by the ••lde testament so by infinit places of the newe.
• * 1.107

  Reu. 2. 9. Ioh, 8, 44. Reuel. 12. 9, & 20. 2. 3. 10.
• * 1.108

  act, 19. 12, 13
• * 1.109

  math. 12, 43, marke 1, 23▪ 26 act. 5, 16 & 8, 7.
• * 1.110

  mark 9. 17. with many o∣thers through out the gospell, as hath 〈◊〉〈◊〉 sheweed before.
• * 1.111

  Luk. 11. 21.
• * 1.112

  Iames, 4. 7. eph. 6. 17. 18.
• * 1.113

  this hath bene shewed before out of the 2. chr 20. & other pla∣•••• of scripture.
• * 1.114

  mark. 1, 26. & 26. act. 8, 7. math. 12. 43. Luk. 11. 24.
• * 1.115

  psal 11. 6. 〈◊〉〈◊〉 3. 10. 12 & 25 〈…〉〈…〉. 24, 14,
• * 1.116

  Rom. 10. 14. 17.
• * 1.117

  1. cor. 1. 18. 21. 1. peter. 1. ••.
• * 1.118

  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.
• * 1.119

  this worke is mongest and boue som otl workes of go to be publish the greateris there sinne w•• goe about to smother it.
• * 1.120

  Luke, 10. 1•• 18. 19.
• * 1.121

  〈…〉〈…〉
• * 1.122

  〈◊〉〈◊〉, 7, 〈◊〉〈◊〉.
• * 1.123

  〈◊〉〈◊〉 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.