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.
thei knowe that thei cannot bee long mainteined if that coler or maske be taken awaie wherw t thei maske and coueâ— all their falshoode abuse and blasphemie Theo. It is very hard for simple ignoraunt men to knowe the wrong that these enemies of the truthe dooe to the true seruauntes of God by reason of the Deuilish subteltie y t thei vse and their shamelesnesse not vnlike these Deuils that complained of Iesus Christe and asked hym what he haâ— to dooe with them as if he had offered them greate wrong and warred againste theim without reason For as for theim it semeth that thei haue nothyng to saie but that Iesus Christ should suffâ—â—â— theÌ„ in peace and quietnesse and therefore y e fault is not in them as thei saie that there is no agreement betweene Iesus Christe and them if Iesus Christe did not trouble them and were cause of all the strife Ierom. I am afraied if thou hold on that thou wilt become the deuills atturney for it seemeth by thy talke that thou giuest a very good colour of reason to their cause Theo. If wee should onely regarde the complaint of the Deuilles without consideryng the principall cause whervpoÌ„ this disagreeyng is grounded it might seeme that Iesus Christ was in great fault But we must consider who began the strife Ierom. Seeyng that God is the God of peace and not of strife and the Deuill is a murtherer from the beginnyng it is not to bee doubted but that the Deuill is the aucthour of all the discord and strife Theo. I putt the case that a whorehunter or haude steale awaie an honeste mans wife and the housbande commeth and demauÌ„deth his wife of this ruffian that hath stollen her awaie and reuileth this ruffian or haude for the wrong that he hath dooen hym and goeth to lawe with hym whereby there ariseth great strife I would aske of thee who were in the faulte Either the housbande who hath had this great wroÌ„g or the Rauisher who hath plaied hym this wicked pranke Ierom. This whorehunter or baâ—ed hath as muche reason to complaine and 〈◊〉 angrie as hath a theefe or robber whiche is called to account of theftes and robberies whiche he hath committed and whiche is called to iudgement for thesame Theo. It is certain that suche fellowes would haue nothing to doe with those that thei haue wronged neither with suche iudges as should call them to accoumpte and pronounce sentence against them Ierom. But neuerthelesse it followeth not but that thei whiche haue been thus wronged haue iuste occasioÌ„ to pursue their right Neither doeth it followe but that Iudges and Magistrates dooe verie well execute their office in condemnyng suche accordyng to their desertes And though thei crie out against those whiche sue theÌ„ we haue nothyng to do with you thei maie well be answered but we haue to doe with you For if the wicked and giltie might be quitte and escape the gallowes with suche coÌ„plaintes and cries thei would al escape And if there were reason in these coÌ„plaintes the Iudges and not the giltie ought to be condemned thei that demaunde iustice and not thei whiche haue coÌ„mitted the fact and deserued correction and punishement Wherefore the common prouerbe is well verified in suche as bothe offer wrong and complain that the lambe hath troubled the wolues water he can bothe bite whine Theo. This is the greatest wickednesse in the worlde and yet it is daiely vsed against Iesus Christ and his Seruauntes whensoeuer thei haue to doe with the wicked and reproue them of their faultes and goe about to bryng them vnder the yoke of the Lorde This is the cause that thei crie out against the Gospell This is the meanes that thei trouble the world with This is the cause that euery man crieth against the seruantes of God Let vs accuse them of fellonie What saiest thou Tobie Tobie You haue talked of Priestes and MoÌ„kes and such other which you cal Papistes how thei coÌ„plaine as sore wronged because thei go about to reforme them accordyng to the word of God but haue you no such possessed among you you ytâ—â—unt so much of the reformation of the Gospel But I promise you I will not accuse you any farther in this matter but will leaue it to Eustace who shal go forward with it Eust As for me I knowe many whiche liked the Gospell well when in the beginnyng their Preachers cried against the abuse y t thei said was in the Romish church and in Priestes and Monkes Thei liked well also that the goods of y e church should be taken froÌ„ Priests and Monkes to haue the gouernmeÌ„t of them themselues vnder colour that the Priests and Monkes abused them and that thei should be put to better vse but God knoweth how euill thei are bestowed vpoÌ„ many in many places Tobie The worst is that those whiche haue not doen herein as thei ought and whiche dayly forget themselues more and more cannot nowadaies so much as suffer the Preachers to admonishe and reproue them and to stirre them to bestow it where thei ought to bestowe it accordyng to the order and discipline that heretofore hath been vsed in the Primitiue Churche euen since the Apostles tyme. Eust Therfore we may well saie of theÌ„ as Theophrastus and Ierome said eueÌ„ now of our Priestes and Monkes For I doubt not but if thei were called to account for the bestowyng of such goods and if it wer taken out of their handes as it was taken from our Priestes Monkes and giueÌ„ to such as should better bestow it thei would take pepper in the nose and fal to plaiyng that Deuils parte wherof you spake euen now in good earnest I am sure thei would at the least play y e part as well as you said that our Priestes Monkes and their adherentes plaied it when it stood them vpoÌ„ Tobie Yea some of them play that part very well against their owne Preachers but I know not by what meanes For first ther are many that are so meale mouthed that thei dare scarce open their mouthes to speake one woorde that should displease in reprouyng their faultes Some other better knowing their office lesse esteeming their belly dare boldly reproue the faultes of â—hose that do amisse and specially in the bestowyng of the goodes of the poore but yet thei deale not so sharply with them as thei ought For thei vse them more fauourably then thei vsed the Bishoppes Priestes and Monkes There is no talke of taking away the administration from them but onely to correct such manifest faultes as euery man doeth plainly see Eust If thei can not suffer to bee admonished and reproued so fauourably as thou saiest how would thei suffer their Preachers to vse them as thei haue vsed our Priestes and Monkes in like matter Tobie Thou maiest will thinke that if Priestes and Friers went about to defend their cause with fire
coniuring of Diuels Translated out of French into English by T. S. Gentleman ⧠Imprinted at London for Iohn Perin and are to bee solde in Paules Church-yard at the signe of the Angel 1583. he had heard him more at large hee was a greate deale the rather desirous to deliuer him then euer he was before To. If he had continued stil in that mind it had byn much better for him Theo. That is true indeede But because there was no true feare of GOD in him neither yet had taken deep good rooting in his hart it forthwith vanished cleane away when he was pressed to the contrary and neuer straue to withstand the crueltye of the Iewes And yet hee shewed himself to beare more reuerence vnto the name of GOD then a great many of those who would at this daye be taken not only for Christians but also for the very staies and pillers of the fayth For although they know well inough that the causes which come before them concerne the glory of GOD and his Churche yet haue they lesse care to giue iudgement and condemne them without further enquiring what were the best way for thē to take making lighter account of giuing iudgement on them then of the least cause in y ◠worlde whether it were of a money matter or of any other worldly thing whatsoeuer Tob. If there were in them but that feare which they ought to haue in condemning the cause of God vnder the name and tytle of heresie mee thinketh they shoulde therein bee more circumspect and discreete And for mine owne part as ignoraunt vnlearned as I am yet I euer abhorred these fire tormentors who so little esteemed of the liues of men especially in such a cause Theo. Truely if thy firste reason which thou hast alleadged would not serue them mee thinketh that the second which thou euen nowe diddest touche might right well suffyce for them to cast I will not say a litle water into their Wyne but into their fires For to take away the liues of menne is no small matter in the sight of the Lorde But the offence is a great deale more haynous when as menne for Gods cause shall take life away from suche as shoulde rather bee preserued and suche also as shoulde bee in moste estimation with Princes and Magistrates Thus then thou seest what an inconuenience pryde bringeth with it to those that proude and arrogant For seeing they presume so muche of them selues as that they will not once vouchsafe to entertayne the seruauntes of God and to bee taught by them as they had neede it is impossible for them to vnderstande the trueth because they will at no hande vnderstande it And contrariwise as Iesus Christe shewed him selfe to bee the Teacher and Mayster of the humble and meeke euen so reiecteth he out of his Schoole all highe mynded proude and presumptuous persons And therefore hee gaue thankes to God his Father in that he had reuealed his will and trueth vnto the poore in spirite and hidde it from the mighty and great men of the worlde For there are none but the poore and meeke in spirite which are capable thereof And therefore the Lorde sayeth by the Prophete Isaiah Whom will I regarde but onelie the afflicted and contrite in hearte and mynde and him who trembleth at my woordes Saynt Paule also telleth the Corinthians That the Lorde hath not called manye wise stronge riche and honourable menne of the worlde But the moste feeble moste vyle and moste contemptible It is also written That GOD resisteth the proude and giueth grace to the humble And therefore Saynt Paule diligentlye admonisheth all Christians not to esteeme nor presume ouer muche of them selues Tob. True it is indeede that humility and honour seldome or neuer agree quietly together Theo. That is most true For wheras humilitie is not there cannot be a teacheable and well disposed hearte to receiue doctrine and discipline Which thing Saynt Augustine confesseth to haue found in him selfe by experience saying in this manner I then determined to applye my mynde to the study of the holy Scriptures that I might see what they were And beholde I saw a thinge that was neuer knowne to the proude nor opened to children but was lowly in his goyng and verie high in his arryning whiche brought greate profite and hidden secretes And as for my selfe I was euen suche a one as that I was not able to make anye entraunce into it or yet stoupe so lowe as once to be able to put my head into y e intres therof For I was not then of the opynion whereof I now speake when I looked vppon this peece of Scripture but thought it vnworthy to be compared to Tullies dignitie For my greate pryde coulde no◠away with the basenesse thereof and therfore it fled from mee Neyther was my wytte so sharpe as that it was once able to pearse into it and yet it was suche as grewe vp amongest the basest and meanest Howebeeit I might haue vouchsafed to haue beene lowlie And because I was highe mynded I thought my selfe to be a great Clearke Heere wee see howe Saynte Augustine confesseth that whiles he flattered himselfe and esteemed so much of his owne knowledge and of the pride of his mynde as that he continually disdayned and contemned the holy Scriptures And although hee had a mynde oftentimes to giue him selfe to the studie of them it was so farre of that he found any taste or sauour in them as that hee founde lesse sauour in them at that time then he did at the firste For hee thought them to bee nothing in respecte of the eloquence and knowledge which hee founde in the Bookes of Tullie and of the rest of the heathen Philosophers But after that this his pryde was come downe and abased and the opinion whiche he had of him selfe and of his knowledge hee was of an opinion cleane contrarye to his first And then hee right well perceyued all humane eloquence and Phylosophie to be no better then bladders stuft full of wind and of no substance in respect of the holye Scriptures although to the outwarde apparaunce they made a farre gallanter muster and shewe And therfore whiles the eyes of Saynt Augustines vnderstanding were blyndfolded with y e false opinion which he had of him selfe he had the more hoodwinked them with this pompe false apparaunce Tob. There are at this day a greate many in the worlde who are in the selfe and same predicament that Saynt Augustine was in at that time But I know not whether GOD will giue them that grace which he gaue vnto him to let them vnderstande their pride that thereby they might be humbled and for the false opinion which they haue of their eloquence knowledge and wisedome to acknowledge them selues to be suche fooles and blockeheaded beastes as indeede they are to the end they might bee made apte and Teacheable Schollers in the
spirite which came vppon Saul after that the good spirit of the Lord was departed from him It hath heretofore beene declared that Saule was a great hypocrite and a most glorious man and an enuious Rebel to God and had so prouoked God vnto anger as that he caused Samuel to tell him that he should be bereaued of the kingdome which he had giuen him as in deede it was And the cause why GOD gaue him ouer vnto the wicked sprite came by reason therof Now Saule was not so wicked and cursed before such time as the wicked spyrite had taken possession in him neyther was he any right Demoniacque without he kept it more close before then afterward he did And therefore how are wee to vnderstand this that the good spirite of the Lorde departed from Saule and that the wicked spirit came vpon him in the steede of the good Theo. The example of Iudas of whome wee haue so often spoke may serue vs to great purpose for the resoluing of vs in this question For when Iesus Christe sayd that Iudas was a Deuill there is no doubt but that the Deuill reigned in the heart of Iudas before But because that Iudas continually more and more abused the giftes and graces of God and grew worse worse wher he should haue waxed better better hee made the waye more open and plaine for the Deuill to enter into him Wherefore S. Iohn setteth it down that the Deuill put it in Iudas heart to beetray Iesus Christe and afterward hee saieth as S. Luke sayde that Satan entred into him It was not meant by the Euangelistes but that the Deuill was in him before and namely when hee beganne to murmure against the woman who had spent her precious oyntment vpon Iesus Christ But their meaning is that we should vnderstaÌ„d that the Deuill at that time had taken larger possession in the heart of Iudas and had greater power ouer him insomuch that he was maister of all as experience afterwarde manifestly declared Toby Thy meauing then is that it fared euen so with Saule Theo. True in deede for the thing is most apparaunt For euen as Iudas did a great deale worse after such time as S. Luke and S. Iohn spake that the Diuell was entred into his hart so that Iudas was theÌ„ come eueÌ„ vnto the fulnesse of all iniquitie wickednesse Euen so fell it also out with Saule after that the good spirite of the Lorde was gone from him and he left vnto the wicked spirit For before that the good spirit of the Lorde caused him to doe manye good things although Saule had not a true and sound heart Howbeit although he did him selfe no good yet did he good to others considering the estate wherein he was But after that the good spirit of the Lord had wholy giuen him ouer to Satan a manne might haue seene him grow worse daylye and hourely so that hee neuer rested vntill such time as he had â—illed the measure of al wickednesse and for a man of his degree qualitie made euen as shamefull an end as Iudas did For after that Saule had committed the very worst deedes that he could possibly deuise against God and against his seruant Dauid the Deuil at last egged him so far forth as that hee destroyed him selfe with his owne handes Toby This is a fearefull example of Gods heauy vengeance especially vpon so noble a personage For if God spare not kings and Princes we are not to look that he will spare any others whatsoeuer Theo. It is so farre off that hee spareth great kinges and mightie potentates because they are of great magnificeÌ„ce as y t he punisheth them with more greeuous notable and fearefull tortures then any of all the rest of his people For by how much the more he hath made them great and excellent by so much the more are they vnthankefull vnto his maiestie when as they abuse his graces And againe there are no enemies of God which more dishonor him do greater hurt vnto al meÌ„ by their euill examples and lesse punished by men then they which are in the greatest authoritie And therfore it cannot be chosen but that God him selfe must arise to execute iustice vpon them seeing that none els wil or can doe it And hee must needes cause them make a publick amends for all the horrible and grieuous offences which they haue heretofore committed and stil dayly doe Toby To saye truely hee handleth theÌ„ very roughly when he once beginneth to lay his hand on them Theo. But amongst all the rest whoÌ„ the example of Saul ought most to terrifie are all glorious proude enuious and hypocritical men and all tyrants but especially those kindes of men whoe fight against their owne consciences and persecute such as they know to be most innocent For Saule was subiect to all these vices But he most manifestly shewed what great power the Deuil had ouer him when as he so openly fought against his own conscience which oftentimes enforced him to accuse condemne his own self for the iniuries and wronges which he had done vnto Dauid For how often was he enforced to say that he was a vile and wicked man and had done great iniurie to Dauid and that Dauid was innocent and a far honester man then him selfe And who enforced him this to doe but the very power of the trueth and his owne conscience which draue him to it as if he had beene racked to doe it he right well knew that he did wickedly and that he manifestly fought against God and yet for all this he no whit amended him selfe but stil became more trayterous fierce cruel without any regarde either to GOD iustice or equitie then any brute and furious beast But when he made such a iolly confession of his sinnes a man would haue thought that he had beene very penitent and altogether conuerted A man would haue thought that he had beene come againe to his right wittes and that he had beene verye well disposed to haue don much better then before time hee had But hee was immediately after quite and clean altered and did worse then before he had done Insomuch that at the very same instant wherein hee vsed these speeches declaring the innocencye of Dauid he tooke his Iaueling thought if he had coulde to haue run Dauid through with it with his owne handes and afterward caused him to be sought for al ouer to haue put him to death Tob. Surely herein he right wel shewed that he was a very Demoniacke and most Lunaticke Theo. We see a great number of such For there are an exceeding mighty number of those who after they haue long time fought against their own consciences haue some remorse thereof But forsomuche as GOD forsaketh them because they haue forsaken him the Deuill their maister who hath so great power and dominioÌ„ ouer them hath no more