Deuilles in the possessed Matth. 8. Luks 8. The errours of the Papists touchyng Mary Magdaline Luke 7. Ihon. 12. Luke 7. 8. The number of mortall sinnes The differeÌ„ce betweene mortall and veniall sinnes The seuen Deuils which were in Mary Magdaline The differeÌ„ce betwixt the possessed and those that the Deuill dwelleth in by sin In what sence the wicked maie be holden for possessed Of the garde and ministery of Angelles Psalm 91. Hebru 1. Math. 4. 18. Psalm 34. Daniel 10. 2. Kyng 5. Wakefulnesse against snares assaults of Sathan 1. Peter 5. To teÌ„pt God Dan. 6. Math. 4. Luke 4. Psal 95. Heb. 4. 4. 1. Cor. 10. The Deuilles diligent to hurter Iob. 1. 2. Math. 12. The power that the Deuill hath to torment men Math 8. Marke 5. Luke 8. The abidyng â—f the possesâ—ed in graues â—nd desertes â—uke 8. Torment of the body and mynde Fonde imaginations of franticke men Nider in formicar Lib. 5. cap. 12. The feare of death The torment of those that are giuen ouer to Satan Matth. 26. The iudgement of God on the wicked Prouer. 16. The Image of the hell of the wicked Esaie 48. Thei that hate and are wearie of all men Math 8. Mark 5. The Deuille power brideled Iude. 15. 16. Tyrauntes possessed The crowneâ— and hornes of the redd Dragon Apoc. 12. Psal 32. Dan. 7. Blacke Deuils The Prince of darknesse his liuerie Math. 28. Mark 16. Luk. 24. Ihon. 20. Actes 1. 10. Ihon. 12. 15. 2. Cor. 3. Luke 22. Ephe. 2. White Deuils 2. Cor. 11. Auncient blacke Diuels and white Deuilles A Deuil both white and blacke Iulians deuill conuerted into a white deuill Tripart hist lib. 6. Alluringes of Iulian to deceiue Christians Christians in Iulians Court Another subtilty of Iulian to make men haue the better deuotion to the heathen religion The offence of the euill life of Pastors Hypocrisie in stead of holy life A reformatioÌ„ of Iulian in the heathens Priestes Tripart hist lib. 6. cap. 28. Popish reformation The Philosophicall life of Iulian. Tripart hist lib. 6. Iulians court Tripart hist lib. 6. The Monkish bringyng vp of Iulian. The dissimulation of Iulian The continence of Iulian The foundation of Hospitalles by Iulian. The charitie of the auncient Christians Ihon. 1. 7. Christians called Galileans The example of Iulian to the shame of Christians Charitie required in those that brag of the Gospell Marke 5. Luke 8. Matth. 8. The Deuilles worshippyng and coÌ„fessing Iesus Christ Ihon. 6. Matth. 8. Marke 1. Luke 8. Ihon. 17. Actes 16. The Soothsayer of Philip The confessioÌ„ and constrained praiers of Deuilles The coÌ„plaint of Deuilles Math. 8. Mark 5. Luk. 8. Marke 5. Luke 8. The Deuilles desire attonement Good Deuils when thei could do no more harme The Gospell manifesteth Deuilles The wicked accusing of the Gospell Luke 23. Actes 27. The coÌ„plaint of the newe possessed The maner of gettyng of goodes by Priestes and Monkes To whom the goodes of the Churche belong The cloake wherewith the Prophetes of Antichrist couer them The colour that the Deuilles complaint hath against Iesus Christ What is first to be considered in all controuersie 1. Cor. 14. Phil. 4. Ihon. 8. The coÌ„plainâ— of those that doe wrong against those that receiue wrong The cause why the wicked complain of the Gospel Thei whiche abuse the Gospell makyng it serue to their owne gaine and affection Thei that can not suffer to be reproued by the Ministers of the Gospell Hirelinges good sheepeheardes A slaunder on the good Ministers of the Gospell touchyng the administration of the Churche goodes Flatteryng Ministers The enemies af the discipline of the Churche Lack of good Ministers of the Gospell The coÌ„tempt of the Ministers of the Gospell Thei that are content with outwarde shewe of religion onely Chaunge of Popedome Temporall Pope The diuision among those that brag of the reformation of the Gospell Magistrates which vsurpe authoritie ouer the Churche Mans traditions chaunged into other as ill Condemnation without iudgyng the cause Perpetuall strife betwene God and the Deuill and his seruaunts The euill and the good mingled together in the Churche The Churche persecuted by her owne â—eroboam Ahaz Ozia Achab. Iesabell Hely 2. Kyng 18. Achabs reproche to Hely The rebellion of the Magistrates and people against the Ministers of the Lorde â—ypocrites aâ—ong the â—â—ithfull in 〈◊〉 Churche Math. 13. Marke 4. Matth. 13. Rom. 6. 7. 8. Imperfections in the perfectest Roma 7. The foundation of the spiritual Pope Euill reforming of the Churche The declaration of the Ministers to the Magistrates Magistrates abusing the Gospell aud their office Popedome chaunged not abolished A Popedome more daungerous then the first Good Ministers preuent the newe Popedome Priestes and Monkes transformed True reformation of the Churche The ignoraÌ„ce of many Ignoraunce worthie of blame Fault in the Ministers False detractours to hinder the discipline of the Churche â—ow the true Ministers of â—he Lorde are â—â—dges of the â—icked â—zech 22. â—â—on 16. The wicked will neuer finde tyme to heare the condemnation The reasons of those thaâ— are conuinced by the word of God 〈◊〉 with 〈◊〉 profite is â—â—ungerous Dogges and swine turne against the seruauntes of God Matth. 7. The punishment of God for too long bearyng with abuse The reproche of the Papists for pollutyng the sacrameÌ„ts in reformed Churches Math. 7. Thei that wil deferre the tyme with God The hypocrisie of those whiche seeke excuses Psalm 2. The obedieÌ„ce whiche we owe to God Desire to doe mischiefe The Genezarianâ— The true meane to driue awaie the Deuill Esa 11. 2â— Luke 8. Feare of the power of god without taste of the goodnesse thereof Matth. 8. Marke 5. Luke 8. Diuers knowledge of the Gospell Feare of God without any loue towards hym The cause that letteth many from followyng the Gospell Suche swinâ— as bothe reiect Christ themselues and cause oâ—ther to doe the like â—ath 2. MeÌ„ troub at the bâ— of Iesus Christ Luke â— â—e vaine â—re that tyâ—â—nts haue 〈◊〉 the Goâ—â—ll should â—â—der their â—â—gdome â—â—th 18. 〈◊〉 6. 18. Worldly quietnesse preferred before the quietnesse oâ— the conscieÌ„câ— â—â—ei that reâ—â—â— the disciâ—â—ne of the â—â—urche to â—â—oyd trouâ—â—â— â—he yoke of â—hrist and â—â—e yoke of â—athan â—ath 11. Iesus Christ is schoolemaister to the humble and not to the proude Math. 11. Isaiah 66. 〈…〉 1. Pet. 5. Rom. 12. Philip. 2. S. Aug. in his 3. Booke 5. Chap. of Confess The confession of S. Aug. as concerning the pride whiche hindred him froÌ„ profiting in thâ— holy scriptures There are manye that will counterfeit S. Augustines pride but they will not follow his humilitie Libertine Atheists Libertine Balaamites Libertine Courtiers Libertine newters 1. Cor. 1. What it is to conteÌ„ne prayer Psal 19. 119. 2. Pet. 1. Iohn 16. Psal 16. 1 Psal 50. Mat. 7. 18. The iudgment of God against the contempt and hating of his word Deut. 13. A preseruatiue against errors Of Lunatique deaf dumb and blind Demoniacques Mat.
foreward Theophrastus with that that thou hast further to saie as touchyng this matter Theo. The Author of those commentaries vpō Iob whiche I euen now alledged vseth a comparison touchyng the richesse that men gather in their age not vnmeete for our matter Tobie Whereto doeth he liken them Theo. To hiddē starres For as starres serue to no vse when thei are hidden but when thei shewe light vnto men so riches being hiddē serueth to no vse whether thei kepe them locked in their treasures without the vse therof or els leaue their riches to the wide worlde when thei them selues are hidden and laied vp in their graues Tobie Heereby then thou meanest to proue that the gredie and insasiable desire of riches whiche now adaies so ragyngly raigneth emong men is a signe and witnesse of the old age dotage of the world wherby we maie iudge that the ende therof draweth nigh Theo. So it is Furthermore although the fourthe booke of Esdras bee holden for Apocripha yet are there many good sentences contained therein whiche well agree with the matter whereof we talke Tobie I would faine heare them Theo. He saieth thus Aske the wombe of a woman and saie vnto her why muste thou haue time before thou bringest forth Require her to bryng forth tenne at once And I saie surely she can not but by distance of tynie Then saied he vnto me so haue I deuided the nomber of the earth by tymes when seede is sowne vpon it For as a yong child begetteth not that that belōgeth to the aged so haue I ordeined the time which I haue created I asked again and saied seyng thou hast now shewed me the waie I will proceede to speake before thee For our mother whom thou hast told me is yong draweth she nere vnto age he answered me and said aske a woman that traualleth and she will tell thee Saie vnto her Wherefore are not thei whom thou hast now brought forth are those that were before thee but lesse of stature And she shall answere thee some were borne in the flower of youth others were borne in the tyme of age when the wombe failed Cōsider now thy self how that ye are lesse of stature then those that were before you And so are thei that come after you lesse then ye as the Creatures whiche now beginne to bee old and haue passed ouer the strength of youth Tobie Me thinkes these wordes tende to shewe that as the woman and the womans wombe waxeth old so waxeth the yearth old whiche is the mother of vs all and likewise all the worlde with all thynges therein contained Theo. We se the experiēce thereof daily But marke what thesame author saith further of this matter The worlde saieth he hath loste his youth and the tymes begin to waxe old For the world is deuided into xii partes and x. partes of it are gone alreadie and halfe of the tenth parte And there remaineth that whiche is after the halfe of the tenth part Therefore set thine hous in order and reforme thy people and comfort suche of thē as bee in trouble and now renounce the corruption Let go frō thee mortall thoughtes caste awaie from thee the burthens of men and put of now thy weake nature and set aside thy moste greeuous thoughtes and haste thee to depart from these tymes For greater euils then those whiche thou hast seen now shall thei cōmit For the weaker that the world is by reason of age the more shall the euils be encreased vpon them that dwell therein For the truthe is fled farre awaie and lies at hande And after he saieth thus the worlde is sett in darkenesse and thei that dwell therein are without light For thy lawe is burnt therefore no man knoweth the thynges that are dooen of thee or the workes that shal be doen. Tobie These wordes signifie not onely that the older the worlde waxeth the more the stature and age of man deminisheth and the naturall strength weakeneth but also that all vertues decaie in hym and al vices increase Theo. If vertue faile necessarilie vice whiche is the contrary muste raigne sithe vice is want of vertue as sicknesse is wāt of health so that the more that healthe decreaseth the more sicknesse increaseth And therefore our sauior Christ speaking of those laste daies and of this age of the worlde saied not without cause Thinkest thou that whē the sonne of man shall come he shall finde any faithe or vprightnesse on the yearth For because that the wickednesse shall abound all charitie shal be cold Heare also what S. Paule writeth Now the spirite speaketh euidently that in the latter tymes some shall departe from the faithe and shall giue heede vnto spirites of errour and doctrines of Deuilles whiche speake lies through hipocrisy haue their consciences burned with an hot iron And againe This knowe also that in the laste daies shall come perilous times For men shal be louers of their owne selues coueteous boasters proude cursed speakers disobedient to parentes vnthankfull vnholy without naturall affectiō truce breakers false accusers intēperate fierce dispising of them whiche are good traitours heady high minded louers of pleasure more thē louers of God hauyng the shewe of godlinesse but haue denied the power thereof Tobie S. Paule hath iuste occasion to call those daies perilous in whiche suche men shal liue and without doubt we euen now are come to that line For now adaies wee see fewe other but suche as S. Paule hath described vnto vs after the manner that thou hast rehearsed Theo. Therefore there are fewe which maie be compared to our auncient fathers in any thyng at all For as we haue alreadie saied euē as the force of vertue decreaseth daie by daie in this weakenesse and old age of nature so contrary vice loue of pleasure impacience vnstablenesse vnfaitfulnesse ignorance and folly encrease Tobie When I call to remembraunce what Ierome hath heretofore spoken concernyng the difference of ages and the decaie thereof I finde that it well agreeth with all that thou haste now spoken So that if none cōplained but onely the Prophetes and Apostles and other the true seruauntes of God of the corruption and disorder whiche at all tymes hath been in the worlde and the empairyng thereof whiche hath alwaies increased I would lesse maruaile But we maie wel perceiue that the wickednesse of men hath been of long time marueilous and that it hath frō tyme to tyme so woonderfully increased that euen the Gentiles theim selues who had not the true knowledge of God nor perfect knowledge of vertue vice haue made moste greeuous complaintes thereof as Ierome hath often recited vnto vs. Ierom. I haue recited vnto you the discriptiō that Ouid hath made of the 4 ages but I haue not yet shewed after what maner Hesiodus describeth it out of whom as well Ouid as other Poets haue gathered their writinges For as I haue before told
Schoole of the woorde of God For there are such a number of Poeticall braynes so learned in the tongues and in humayne Philosophy that they doe not onely make smal accompt of the books of the holy Scriptures in comparison of their Heathenishe volumes as that which is of all other the moste vyle they esteeme of them no better then of the Dreames of olde doatyng fooles and of doating olde wyues tales And as for mine own part let them haue as great knowledge as they will vntill they burst with all I wil esteem of thē no whit y ◠more if they be not honest men and haue the feare of God before their eyes Theo. Thou touchest now a disease which at this day raygneth more then euer it did yea and that amongst such as beare the name of Christians which is the cause that we haue so many Libertine Atheistes who scorne and laughe at all Religions And although they are not in trueth setled in any Religion yet forsooth they woulde not hee thought to be vtterly voyde of Religion And therefore because they are of no religion they are neuerthelesse of all Religions in what Countries soeuer they come vnto For they shoote at none other marke but temporizing or seruing of times with euery man a Papist amongst Papistes an Epicure with Epicures an Atheist with Atheistes and to be shorte a Diuel amongst Diuels for they wil not be disquieted eyther in body or mynd neyther yet hazarde eyther bodye or goodes And therefore they will not greatly frame them selues neyther after Iesus Christe nor after the Pope neyther after the Gospell nor after the Masse nor yet after any controuersie that is at this day for Religion amōgst Christians without perhaps some of them sustaine some particular losse therby For if eyther gayne or losse fall out vnto them on eyther side they will counterfayte zeale in that Religion whiche they thinke will bee moste for their profite and whiche they suppose will beste agree with that which they desire to haue heere in this life as wee haue a manifest example chiefly in the Prelates and Beneficed men of the Popishe Churche For if they did beleeue that there were a GOD in heauen and anye true religion whereby their life and conuersation ought to bee gouerned and that they shoulde render an accounte thereof in the day of Iudgement they woulde surely be other maner of men then in deede they are Howebeit they right well shew as wel by their doctrine as also by their life and conuersation that they haue as much mynde of God as haue bruite beastes and doe as muche esteeme of the immortality of their soules as of the soules of their horses and moyles And therfore all the zeale which they haue to their Religion proceedeth not from any loue whiche they beare thereunto but onelye to the honours and greate wealth whiche commeth vnto them thereby And therefore when they see them selues in danger to loose thē they eyther become manifest blacke diuels and beginne openlye to persecute or if they haue anye knowledge and eloquence they straight way playe the iollye Balaamites For they commend themselues vnto Antichrist to resist the trueth of God and mainteyne his false doctrine against their owne consciences For they themselues laugh him to scorne in their heartes and doe no more beleeue him then those against whom they oppose them selues But I feare mee I haue doone them greate wrong to compare them vnto Balaam because they haue not so muche fayth vnto the true Religion as Balaam hadde vnto the Religion of the auncient Churche of GOD neyther haue they so greate a regarde to God as he had But they are as like him in all other poyntes as like may bee as in desire of honours and worldly possessions And therfore although they are in part black Diuels yet are they in nature more like vnto white and Familiar Diuels where the rest shew them selues to bee altogether blacke Diuelles Howebeit whatsoeuer vizers they put on they are alwayes in trueth very Libertine Atheistes notwithstandyng that they seeme outwardely the Followers of Popishe Religion And there are others also who are almost like them euen of those which follow the Gospel if they knew they might any way gayne thereby But the most of that sort serue in Kings and Princes Courtes For if Kinges and Princes fauour the Gospell then they know that if they fauour it as he doeth that they shal come to greater dignity or at least be the better and more firmely establyshed in that degree and honour wherein they stand for as they can court it well so will they also be the first that shall make court to the Gospell and will bee come fayre whyte and familiar Diuels amongst the very angels But if a man shoulde iudge them by theyr woorkes fruites and life what Gospell it is that they professe it woulde be soone iudged that they are very Libertine Atheistes For a man shall neuer finde any reformation of life in them which is the chief cause of the preaching of the Gospell and the principal marke to be marked and knowen by in those who haue receiued the true faith in the true feare of GOD and in a good conscience And so by that meane all their Gospel wil be come a thing where with to scorne the Pope his Priests Friars and the rest of his shorne Balaamites and all the abuses of the Popishe Churche and to make sporte and pleasauntly talke of them especially in the companies of Ladies and Gentlewomen And if the Gospel wil giue them any such libertye whereby they may abuse it into carnal lybertie they will be sure to laye fast holde thereon and not sticke to saye that they are not like vnto those superstitious hypocriticall Papistes whom they laugh to scorne Howbeyt further they will not but as for the rest of their life it shal be as dissolute as the most dissolute Papistes from whom they differ in nothing but in this that they haue put on a vizar of the Gospel that they might therewith the better couer theyr Atheisme Tob. Thou hast hitherto spoken of Libertine Atheistes who dissemble their Atheisme vnder the colour of hauinge some Religion in them so farre foorth as it tendeth either to their commodity or discōmodity But there are some others who be cause they cānot find any such occasiō becō as it were newters beeing of neyther side as thou hast oftentimes sayde And the chiefe men whiche marche vnder this Ensigne and that are of this Bande are they which are puffed vp with eloquence knowledge and are dronken in their own wit and vnderstanding As Saynt Augustine confessed him selfe to bee before suche tyme as GOD had touched his heart with his holye spirite whiche is the spyrite of humilitie But although Saynt Augustine presumed thus of him selfe by reason he was of so fine and quicke witted a spirite and of so verie a sharpe vnderstanding and
the Almaynes are not to bee onelye charged therwith For we are able to say without counterfetting that there is a diuellish couetousnes al the world throughout And if a man should consider well of the matter we should see couetousnesse to be a verye right shee Diuel and maketh men become hee Diuels maketh such a nūber of Demoniacks as the woman was of whō thou erst spakest and begetteth suche a number of great litle Diuels to play this pageāt as that the whole worlde is nothing els but a Diuelrie altogether diuelished Ierome This was that she diuel which chiefly made Iudas such a Diuel as thou hast saide he was and so neuer sithence that euer she ceassed hatching and bringing forth of such like as her self who are the greatest hinderers of the course of the gospel which any way might come vnto it Tob. We are then in a iolly countrey when as we be in suche an hel and haue to doe with so many sortes of Demoniackes and Diuels Ier. The danger is not so great to haue to doe with them as it is to be one of the number Tob. I right wel know thy meaning And therefore the hardest matter for vs resteth herein to find y e meanes how to auoyd al these inconueniences to wit howe wee may first keepe our selues from falling into these mischiefes The second is as touching the meane whereby we may eschewe the hurt which these diuels and Demoniackes might doe vs. Ier. That which thou hast spoken of is the very best and chiefest For to what purpose were it for a man to vnderstand the disease without a man did thinke to get necessary remedyes for the healing thereof and it were to smal purpose to thinke of them without a man were sure to find them Tob. In very deede it would serue to none other end but the more to torment the party grieued and make him become more desperat◠Ier. And therefore the verye best way will be that at our first meeting together we trauel and goe about this matter The Title and effect of the sixt Dialogue of the Demoacke world THis sixt Dialogue is intituled The coniuration of Diuelles because in it is set forth whiche way to driue out Diuels whiche rule and torment the world Wheruppon those remedies are spoken of which Saul sought after that hee might bee ridde of that wicked spirite whiche tormented him and of the remedies which Infidels and wicked men hunt after for such diseases as come vnto them and how men haue recourse vnto creatures wheras in truth they should run vnto God Of the cause of Saul his madnes and of the right remedy that was vsed for the same Of the blockish and witching spirit which God sendeth vnto vs in his iust iudgement For what cause fasting and prayer are auayleable for the driuing out of diuels How very necessary a thing the increase of faith is Of the true vse of fasting and of the abuse thereof Of gluttonie drunkennesse cloked vnder the title of the libertie of the Gospell and namely in the person of the Magistrates and ministers of the church Of the Diuels force whē he is to be put out of his lodging Of the victory which Iesus Christ hath against him Of the principall and most necessary knowledge that is wāting in man of his vnthankfulnesse as well towardes God as also vnto to those to whom of duety he is bound The sixte Dialogue of the Demoniacke worlde intituled The Coniuration of Diuels Ierome Tobie Eustace Theophrast Ierome THou desiredst Tobie to vnderstand what remedies there were to keep vs not onely from becomming to be Demoniacks but also to be defēded from taking anye hurt either by the diuels or by the demoniacks whom the diuels possesse and rule Tob. Very true And therefore I am here now ready to heare what fit remedies thou haste brought mee for the purpose For I right well knowe that all the Priestes Friers and Charmers Coniurations and all the Coniurers that be in the worlde will litle or nothing auayle without there be some other helping hand then theirs Ier. Why man thou must not looke that the diuels and Demoniackes coniure one another Tob. Why speakest thou that Ier. Because if there be any men in the whole world ouer whom the diuels raigne and haue power they are the people of whom thou erst speakest And therefore if there bee any who of right are to bee taken for Demoniackes euen those kindes of men of whom we heretofore spake are to bee looked for amonges the men of that Courte For they are suche demoniackes as that they make all men els very demoniackes also what with their false doctrine traditions and by meane of that wicked spyrite which guideth and gouerneth them For seeing they are the guyders and Gouernours of others it cannot bee chosen but that they whiche are guyded and gouerned by them must needs bee led by that spirit which guideth gouerneth their leaders and Gouernours Tob. I doubt that Eustace wil not yeeld vnto that thy opinion Ier. I care not whether he will yeelde to it or not yet I am sure it is true that I haue sayde Eust If thou wilt needes haue it so I shall but loose time to speake against thee And therefore I shal be contented to heare what Coniurers they are that thou canst bring foorth for thy parte and see what greater vertue they haue more then those whom thou hast disciphered and so greatly blamed Ier. Mee thinketh Tobie that Theo. hath shewed vnto vs a most excellent remedie against this mischiefe whiche is so greatly to be feared so that in my opinion if we take it we shall neuer neede anie other Tob. A vnderstand right wel y t he hath sent vs backe to Iesus Christ to seeke this meane and remedy at his hand And surely for myne owne parte I would neuer goe any further Theo. Saul very diligently sought after it but because he went not to God to whō he ought to haue gone he neuer found that comfort and remedy against his disease that he looked for Tob. What remedy was that Theo. His seruants made him beleeue that it was best for him to haue some cunning Musition which could play excellently vpon an harpe And he thought this to be very good counsel Wherupō he forthwith sent to haue such an one gotten him and at last Dauid was brought to him to play this parte for hee had therein moste excellent skill Tob. What reason had they to doe thus Theo. There was great likelihoode that the seruantes which gaue Saule this counsel as the historie witnesseth were his Phisitions who had met together to consult of his disease For when anye sickenesse or other inconuenience falleth vpon the wicked they neuer cōsider that it is the hande and rodde of the Lorde that is layde vppon them without they bee enforced thereto with the greate blowes of a mawle as was layde vppon Pharaoh and the
Egyptians And therefore where they should looke vp vnto heauen they stil looke groueling downe to the earth and runne rather vnto creatures then vnto the Creator And agayne they that are about them like them neuer giue them other direction Wherefore when Saul was not well at ease hee must needes sende for remedy for his disease And his moste excellent remedy had beene to haue sent for some sound Prophete or Preacher to haue told Saul of the grieuous and great sinnes which he had committed whereby the wicked spyrit had so great power ouer him to tormēt him as he did For by these and suche lyke speeches he must needes haue been brought to repentance and so haue fled to the mercies of God whereby he might haue obtained his fauour and remission of his sinnes for if he had growne to an attonemēt with God through true and faithful repentance he shoulde haue founde at Gods handes that remedye that was moste necessary for him For that God who had striken him in his iust iudgement could and also woulde haue healed him in mercy But because that Saul had so lōg dallied w t God perseuered so long in his wicked doing cōtrary to his own cōscience as y t god would not once vouchsafe to giue him that grace to haue recourse vnto him nor suffer him haue ani mā in his Court about him to giue him that counsel Toby I doe not thinke this counsell to be the best counsel that might haue been giuen him howbeit this is the verye ordinary course which we almost all take to runne rather vnto Phisitions and seeke remedie at the handes of Creatures then vnto God the most excellent Phisition of all Theo. I doe not thinke it amisse to vse Phisitions and all other meanes whatsoeuer that men are able to helpe withall so that they be ordeyned of God But herein resteth the faulte that wee forsake GOD and runne vnto Creatures But if wee runne vnto GOD yet haue we more confidence in men in the creatures and in the meanes and instrumentes which he hath ordained then in God y ◠framer and worker of all without whome all the instrumentes are able to doe nothing And therefore it is written of king Aza that GOD tooke away his life from him because that in his sicknesse he trusted more vnto his Phisitions then hee did vnto GOD. Nowe if God punyshed those whoe vsed such remedies as hee had ordayned when as they put their confidence in that which they should haue done in him we ought not to meruayle although hee seuerely dealeth with many who are not contented to abuse the meanes which hee hath ordayned but seek after other meanes which he hath forbydden put therin their whole trust To. They which haue recourse to the Deuill and vnto Charmers and Sorcerers who are his Ministers directe them selues to other Phisitions and meanes then GOD hath ordayned Theo. Neyther doe these men escape the heauy hande of GOD although hee be slow in comming nor yet they which runne vnto Idolles and to straunge Gods Toby But I pray thee tell me whether Musicke hath any power against such kinde of madnesse as Saules was or not For it is to be presumed that they which gaue Saule counsell to send for a cunning Musition where of this opinion Theo. There are many Melancholike and franticke people whom Musicke serueth as a medicine because it reioyseth and tempereth mens affections and thereby draweth awaye their imaginations els whether if it be vsed as it should be But Saules madnesse proceeded not onelye of a ladde and melancholicke humour eyther yet vppon anger and wrath But the principall cause was supernaturall And therefore although hee founde him selfe somewhat comforted and eased when Dauid played vppon the Harpe yet continued hee still in his madnesse yea insomuch that he still enforced him selfe to thrust through Dauid his Musition And therefore hee was to looke for remedie some where els For Saules madnesse proceeded from the cursse of god wherewith hee threatneth all such as will not obey his lawe that hee will strike them with blindnesse furye and madnesse in such a sorte as that hee will make them sencelesse that they shall be no more able to guyde and gouerne them selues then those blind men that grope by y e wals at noone dayes Toby Surely this is an horrible and very fearefull threat Theo. All the rest of the Prophetes which liued after Moses threatned the like curse and vengeance namely to tyrauntes their Counsellors and Offycers when as they threatned them that God would sende amongst them a blockish sleepy drunken spirite To. I thinke that foolish and wicked Counselles which greatly hurt Princes their courtes and principalities proceede from such a spirite Theo. That is questionlesse For seeing they make no account of the counsel of God which he delyuereth vnto them by his worde and seruauntes they are worthy of such counsellors as are ledde with such a spirite As the false Prophetes of Achab who were by y e iust iudgement of God sent vnto him to deceiue him as he had well deserued To. Thou wouldest thē thus conclude that there is no suffycient Phisition to deliuer or ridde men of such inconueniences saue the most excellent Phisition of al. Theo. Our sauiour Iesus Christ yeelding a reason why his Disciples were not able to heale the Lunaticque tolde them that that sort of Deuilles could not bee cast out but by fasting and prayer Toby Why sayd he so Theo. He himself declared that sufficiently enough when as he as wel rebuked his Disciples as also the father of the Lunaticque for their incredulitie giuing them therby to vnderstand that y t was the cause why his Disciples were not able to cast out y t Deuil albeit they had vsed al the skil and cunning they had Wherefore seeing it was for want of fayth it was requisite that their faith should be encreased And this could not be had but by the grace of God For fayth is the gift of GOD And therfore as we cannot haue it without him no more also can it bee encreased but by him alone And therefore Iesus Christ exhorted his Disciples to pray that it might bee encreased in them Wherfore sith it is so we must addresse vs vnto GOD by hearty and faythfull prayer And prayer can in no wise please him without it come from the soule and heart And because that abstinence or fasting greatlye auayleth the soule or minde forsomuch as being lesse pressed by the body it is better disposed towardes God therfore the seruauntes of GOD haue commonly ioyned abstynence and fasting with their prayers when as they would addresse them selues vnto his Maiestie for any things of great importaunce and be more feruent in prayer according as the necessitie of the cause requyred And therefore Iesus Christe meaning to let his Disciples vnderstande that
12. 17. Mark 9. Luk. 11. 2. Cor. 4. Deafe dumbe blinde Demoniacks healed by the gospell The grace whiche God sheweth to men by the preaching of the gospel What a cursed estate they are in which are depriued of the gospel Isaiah 6. A prophesie of the hardening of their heartes which contemne the gospel Exod. 4. 7. 8. 9. 10. Mat. 13. Mark 4. Luke 8. Iohn 12. Actes 28. Rom. 11. Lunatick Demoniackes Mat. 17. Mark 9. Luke 9. The power whiche the Diuell hath ouer young children what the causes thereof are Originall 〈◊〉 Rom. 5. Bead against Iul. Mat. 6. Luke 11 Luke 9. Of the disease which this lunatike 〈◊〉 had The falling sickâ—â—â—s The hiâ— euill The Diuell taketh occasion 〈◊〉 cause men hurâ— themselues eueâ— by their own infirmities Luke 9. The meane by which we suffer the diuel to haue accesse vnto vs. The example oâ— Iudas Luke 22. Iohn 13. Iudas a very diuell Mat. 27. Acts. 1. Iohn 6. Mala. 1. Apoc. 2. 3. The conuersion â—f Angels into â—iuels Couetousnes Eccle. 27. Lunatique fools Saule is left to the wicked spirit 1 Sam. 16. How the Deuill hath dayly great aduantage ouer vs. 1. Sam. 15. 17 1. Sam. 31. 2. Sam. 11. Iohn 6. Iohn 13. Luke 22. Math. 26. Mark 14. Iohn 12. 1 Sam. 31. God plagueth the most mighty kinges for their transgressions The Imitators of Saule What a grienous thing it is for a man to sinn against his own conscience 1. Sam. 24. 26. 1. Sam. 18. 24 26. Who they are wâ—om the diuel ouerthroweth and maketh them fall into the fire The fire of Couetousnes The fire of whoredome and Lecherie The contempt of marriage punished 1. Cor. 7 Gen. 1. 2. Math. 19. Who they are whom the diuel causeth to fall into the water A storie of a woman Demoniacke that was neuer satisfied with money God Mammâ— raigning in thâ— world 1. Sam. 16. The counsell which Saules seruants gaue him What remedies the wicked hunt after wheÌ„ they are diseased Exod. 12. Wee 〈◊〉 to creatures for aide rather theÌ„ vnto God 1. Chron. 16. Musick a remedy against madnesse The cause of Sauls madnes Deut. 28. The spirite of fury and blockishnes Isaiah 19. Oseah 4. 5. Iohn 6. 12 1. Kings 22. Mat. 17. Fasting praies requisite for the casting out of Deuils Encrease of fayth necessary Ephe. 2. Iohn 6. The right vse of fasting The abuse of faâ—ting condeÌ„ned What true fast are Gluttonny and drunkennes cloked vnder the title of the liberty of the Gospell Of the Gluttonie and drunkeâ—nes of magistrates and ministers Eccle. 10. Isaiah 5. What deuises and meanes thâ— Diuel hath whiâ—he is to be displaced Mat. 17. Mark 6. Luke 9. Victorie against the diuell after he had been driuen to his last shifts Man can doe anie thing saue that which he ought chiefliest to doe Man a conqueror of all thingâ— but of himselfe There is disagreement betweene the husband and the wife Gen. 2 3. Ephe. 5. Gen. 1. 2. Ephe. 5. A similitude oâ— vnthankful men Tully in his 4. Trooke to Heren Pithagoras Creede Plutarch Quest li. 8. The great vnâ—hankfulnesse of â—ome children â—owardes their parents Landleapers ☞ The Hippopotame Plutar. Booke Whether the beastes bred on the land be wiser then they which are bred in the water The Storke Plin. in his 〈◊〉 Booke cha 2 Antipelargosis Basill Suydas An Embleame â—nd deuice for Princes â— Crinit de â—â—on disc lib. 4 â—a 13. Mans vnthankfulnes towards God Isaiah 40. 4. Acts. 17.
they had great neede to pray vnto GOD for the encrease of their faith and that fasting greatly auayled vnto praier because it was of great effycacie he ioyned fasting with prayer when as he spake of fayth that was to be required for the casting out of this kinde of wicked and most cruell Deuils Toby I doe not much meruaile that there are this day so few Coniurers which are able to cast out of the worlde those Deuilles of whome wee haue heretofore so much spoken For there are but a few men very earnest in prayer And as for fastinge the number is lesse especially amongeste you who so greatly glory of the Reformation of the Gospell For you are not contented your selues not to fast but which is worse you scorne them that fast and condemne them for superstitious people and hypocrites Theo. I know right well that thou takest great pleasure to be mery with vs or els thou speakest of our doctrine according as thou haste hearde our aduersaryes talke who can neuer speake well of it and yet neuer eyther heard or yet vnderstood it or if euer they heard it and vnderstoode it they speake ill of it against their own consciences For who euer heard vs more condemn fasting and abstynence then true praier and all other good workes which God alloweth and lyketh of Toby Wherefore then fast you not in Lent the foure Ember dayes the Vigiles and other fasting dayes commanded by y e Church Theo. If we condemne y e superstitious and importable abuses which the Papistes vse in their fastes wee doe not for all that comdemne the true fastes that are according to the worde of GOD and according to the right rule of the auncient Fathers and true seruauntes of God But contrariwise wee greatly desire to haue the right vse of those fastes to bee brought into the Church For there is great differēce between correcting the abuses the abolyshing of good things which men haue abused And as for the common fastes there are no preachers which more commēd thē nor who more grieuously reproue and condemne gluttony drunkennesse and al dissolutenesse or losenesse of life as well for eating and drinking as also for all other thinges then the true Ministers of the Gospell reproue and condemne them Toby I doe verely thinke that that which thou sayest is true but I finde fewe which follow that doctrine For I see manye of your side whoe are no better reformed without where peraduenture they might at the least haue fasted sometimes so long as they held our lawe who nowe not onely neuer fast but commonly surfet both in eating and drinking as if they had receyued the Gospell for none other purpose but to surfette at pleasure and make a scorne at all abstynence and sobrietie Theo. I must needes confesse that there are ouer many such And I will confesse more vnto thee then that For if this mischiefe whereof thou speakest were but in some of the meaner sorte it were lesse to be lamented But the greatest mischiefe of all the rest is this that there are a great number of ministers and magistrates who are more licentiously giuen to this kinde of vice of trowling and bowling then those men whom they ought to correct for such offences For these are the speciall men whome a man shall ordinarily finde in the Cauernes and Tipling houses as if their chiefest occupation were to trowle and bowle prouoke others to all loosenes Tob. I haue hearde it oftentimes spoken y t there are many of the chiefest of your officers amongst you who take great pleasure to giue the ministers which will play the good fellowes alittle theyr lading as wee say And these officers thinke that they haue made a great conquest when as they haue a minister drunke as it too too often falleth out And I doubt not but that Ierome hath hearde as great newes of this as I. Theo. I knowe more of this then I gladly would I cānot heare it spoken of but to their great shame which doe and continue such villanies But it is easily to bee seene what maner of men these ministers and officers are who thus honestly behaue them selues thou maist right well say That Rowland and Oliuer are well met For because these officers are men of wicked life and conuersation and feare that the Ministers woulde reproue them of their sinnes They are the gladdest men in the worlde when they can get in their Ministers to bolle with them to the end thereby to brydle them that they shoulde not bee ouer greeuous in accusing and reprehending of them For when these Ministers or rather minstrels haue well wet theyr whystle they ouer whom they are Pastors doe assure themselues then that they wyll not be too eager vpon them And againe these cup whisteling minstrels haue no regard to much crying out because they fear that some man woulde accuse them if they should displease those who were witnesses of their trolling and bolling the rest of their vices whereunto they are subiect Tob. If the case thus standeth I dare assure thee that you haue very venerable Apepostles to cast out all the Diuels by fasting and prayer which at this present so greatly trouble the worlde And if there were no Diuels at all in the whole worlde these good fellowes in steede of casting of them out woulde bring them in Wherfore I doe not much maruel although the Diuels haue so great power of these drūkards and gluttons of all sortes and estates and namely ouer those ministers magistrates who ryse early in the morning not to go to a Sermon but to the Tauerne and there drink a dutant what saiest thou to it Theophraste Theo. This I say vnto it that y t land and common weale is accursed which hath gluttonous drunkē magistrates pastors rise vp in the morning to folow drunkennesse vntyll they are hoat with wine And therefore seeing that all vices reigne in the world more amongst them which should correct and punish thē then amongst any of the rest it is no maruell though there be so many diuels Demoniacks euery where as are But such as feare y e Lord haue a very good recourse In very deed it will bee a hard matter to make those diuels departe frō thē but yet they shal wil they nil they be displaced because Christ laieth his hand on as hee did vpon the miserable Lunatike For when Iesus Christe was in place it was so farre of that the wicked spirite woulde departe from this poore childe as that hee became more madde in him And so likewise when these Diuels and demoniackes that they possesse which are nowe in the worlde feele the Gospel come neare them and beginne to heare the voyce thereof they are euen as madde as if a man shoulde sounde out the Trumpet to assault them and giue them the alarme And as the Diuell went not out of the