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.
it representeth darkenesse muche better then any other as whitenesse best representeth light for whiche cause coÌ„trariwise Painters commonly make Angelles white and shinyng And when thei haue appeared to men in likenesse of menne thei haue often tymes appeared after that maner as the holie Scripture witnesseth Tobie Seeyng the Deuill is a Prince yea the Prince of the worlde and is alâ—o called the Prince of darkenesse it is good reason that he should haue a liuerie as oother Princes and lordes haue and that it should be blacke And so seyng thou diddst call these blacke Deuilles that we talked of thou makest me imagine that thou thinkest that there are also white deuils or els thou needest not to haue vsed that title as a distinction of blacke Deuils from other Ierom. As wee maie rightly call those blacke deuills whiche openly shewe them selues to be Deuills so likewise maie we call those white deuills whiche traÌ„sfigure themselues into Angelles of Light For although thei bee Deuilles in deede neuerthelesse thei disguise themselues so that thei are taken for Angelles of Light though thei be Angelles of darkenesse Tobie I thinke those white Deuils are more daungerous then the blacke for that thei are more subtle and traiterous then y e other and are no lesse cruell and furious Ierom. There is no difference but that these white Deuils can better couer their crueltie and rage for a tyme but in th ende thei are rewarded like hypocrites euen as thei are deuillishe hypocrites their cloked hipocrisie crueltie and furie must be discouered And therfore it coÌ„meth to passe many times that these kind of deuils become more fell and murtherous then any other Theo. Seyng we haue spoken of blacke Deuilles I would wee speake a little of white Deuils that we might learne their nature and beware of them Ierom. As thou haste had examples of blacke Deuills in all the auncient tyrantes whiche heretofore haue persecuted the churche whereby thou maiest knowe their nature thou hast likewise many examples of white Deuils in all y e auncient Heretikes and in all the Hypocrites and householde enemies of the churche whiche hath euer doen more harme then all the open enemies that euer the Churche had how cruell so euer thei were Tobie Now that we are deliuered from these auncient white Deuilles I would wee should now talke of these of our tyme whiche touche vs nerer Ierom. I think Theophrast wil be ready wheÌ„ thou wilt to satisfie thine expectatioÌ„ Tobie And I will also be ready to heare when it pleaseth hym Theo. Then we shall al quickly agree But before we ende this talke I wil shew you one auncient exaÌ„ple of a Deuill that was bothe blacke and white who hath many fellowes in these daies Tobie What Deuill is that Theo. It is Iulian the Apostata WheÌ„ this Iulian became Emperour and had renounced the Christian Religion which he before professed he went about with all his might wholy to abolishe it and to establish that Heathen religioÌ„ whiche he followed And because he knewe by experience that the tyrantes before hym profited nothyng with their persecutions against the Christians but rather increased that Religion whiche thei sought to abolishe then diminished it he tooke a contrary waie to them muche more daÌ„gerous then theirs Wherin we maie rightly saie that the blacke deuils of his predecessors tyrantes coÌ„uerted themselues into a white deuill in the persone of this Apostata for he went not about to pursue the christians with cruell persecution torment and death to make them renounce their faithe and to embrace his Paganisme but rather to win them by flattery worldly honour riches giftes and presentes And therefore at the first he entreated them very courteously and commauÌ„ded that none should torment or trouble thâ—m or constraine them to doe Sacrifice to their Gods but suffer them quietly to liue with their owne Religion Tobie That was a wonderfull subtiltie for many maie soner be ouercome by suche meanes then by persecution and torment Theo. Thou maiest be sure that he wan many by that practise For the ambicious glorious and couetous whiche desired honours riches and offices in the court and to be heaued vp into high dignitie sought to please hym perceiuyng that thei were most made of that most fauoured his religion and were farthest from the Christian religion whiche this Apostata hated to the death But notwithstandyng all these practises he could not winne so many by this meanes as he desired for by reason that there were many Christian Emperours before hym since Constantine the greate the nomber of the Christians was greatly encreased in so muche that Iulians Courte was full and the greatest parte of his officers seruantes were Christians For this cause he vsed a more subtill craft and dangerous sleight to deceiue the most vertuous those which most feared God and his religion For he knewe that good life and holie conuersation would muche moue the people And because y â— Pastors and Ministers of the Christians were theÌ„ of very vpright life and holie conuersatioÌ„ and that by their example thei stirred and drewe men to their religion and to fellow their doctrine and also confirmed those more which had already receiued their religion he went about to reforme the state and liues of the Priestes and religious meÌ„ of the Paynims and their Gods Idols after the example of the Pastors and Ministers of the Christians And this he did to the ende that the Christians should cast the Gentiles in teeth with the wicked life of their Priestes and Ministers neither that the GeÌ„tiles being offended therwith should be moued to forsake their heathnish religion and become Christians For thei that haue any sparke of the feare of God yea the very superstitious and Idolaters mislike their Pastours and Ministers of what religion so euer thei be wheÌ„ thei perceiue their wicked and vicious life For euen the wicked them selues looke for better life then their own at their hands whoÌ„ thei esteeme to bee their guides to haue administratioÌ„ of thinges which thei think holie And therefore thei require of suche persons a straighter and vprighter life theÌ„ their own or any other For thei think thei haue more libertie then thei that ought to be the example rule of their life Wherfore thei can not suffer that to be in them which thei can well suffer in other that are not of that calling yea and in themselues as wee see the Papistes at this daie For not onely the most supersticious demute of them but also the least religious the greatest mockers of all religion the most vicious and vnruly of all are sore offended with their Priestes and Monkes and crie out against them that thei leade an offensiue life and a life that seemes not to bee according to their profession And therfore there are many of bothe sortes that care
against the Christians For he had often prooued full sore against his will O how the fleshe and constancie of Christians had repulsed the sharpe pointes of the cuttyng swordes of tyrauntes quenched their furies vanquished all their rage and furie On the other side this Deuill sawe that in Iulians tyme the nomber of the Christians was so greate that Iulian could not vse greeuous and cruel persecution amongst them without his hinderaunce and great daunger of his person and Empire For his court yea and his campe were full of them Yea how many Lordes Captaines and Officers had he in his Court that were Christians amoÌ„gst whom Valentinian that was Emperour after him was in great authoritie Who so little feared in Iulians time to declare the honor reuerence that he beare to the Christian religioÌ„ and how he hated Iulians Paganisme and that entring on a daie in Iulians company into the Temple of Fortune whom the Panims helde for a Goddesse he strooke a Priest on the eare which sprinckled Holy water at the entrie of the teÌ„ple because he threw a fewe drops on his Cloake and tolde hym that he had spoyld hym and not purged hym For the Panims beleeued as our Papistes now a daies doe that sinnes were purged awaie by Holy water Seing then y t Valentinian durst bee so hardy in the presence of Iulian hymself his Emperor Prince Iulian had not so little vnderstandyng but he did wel foresee and coÌ„sider what trouble he should bryng not onely his Court in but also his Empire if his deuil should become a black deuill and tirannous persecutor Wherefore he was constrained to countefaite the white Deuil dissemblingly to let many matters slippe whiche neuerthelesse were greate greefe and harte breakyng to hym But he was fame to bee patient perforce And when he sawe that the Christian religion prospered more and more when thei had any release without persecution this white Deuill forgetting the maske wherwith he was disguised falling into a great rage came to his natural and first occupation and became a black Deuill as before And then knowyng not at whiche ende to begin but perceiuyng all thynges went from euill to worse beeyng at his wittes ende he knewe not what part to plaie Tobie Verely hee had a troublesome parte to plaie and not without cause for he had to doe with a very strong aduersarie when he had to do with God For were he white Deuill black Deuill or traÌ„sformed into what Deuill he would God knewe hym well enough what maske so euer he tooke on and knew the waie how to ouerthrowe all his enterprizes and practizes and to confounde and ouercome hym Theo. There are many now adaies in the world that plaie the same parte and amongst them many that are Apostates as Iulian was for thei haue had sufficient knowledge of the Gospell to be condeÌ„ned with him But these fellowes are as much troubled to play those parts that thei play as Iulian and his Deuill was For thei see y t it is impossible to finde water inough to queÌ„ch the fire of the Gospel which is kindled round about them on euery side Thei see there is no hope to quenche it by their fires as heretofore thei haue thought For experience hath taught them that one fire quencheth not an other but rather enflameth it the more Thei see also into what daunger thei are like to bring themselues if thei continue suche Tarmagantes and plaie the blacke Deuils as thei haue doen heretofore And therefore now thei beg in to plaie the white Deuils more then thei haue doen are contented to confesse that their cruell and rigorous maner was not the best nor surest waie for them For this cause thei are contented to goe more gently to work and to hide their black Deuils hornes more then thei had wont til thei see occasion to shew them againe more safely accordyng as their shal see their strength encrease or deminishe and as their desired meanes shall be graunted or debarred theÌ„ For looke thei neuer so smoothe it is easie to be iudged what thei pretende and that thei counterfaite the white Deuilles but onely because thei caÌ„not be black Deuils or suche as maie beare the whole swaie Tobie I vnderstande now what thou meanest let them play their partes as thei can seyng thei can not as thei would and in y e meane while make thou ready to shew vs farther of white Deuilles as thou promisest before thou toldest vs of Iulian the Apostata and of those Deuils parts that he plaied ¶ The third Dialogue called White Deuilles THE third Dialogue is called White Deuilles for the reasons mentioned before in the second Dialogue First there is talke of the confession that the Deuilles made of Iesus Christ likewise of their worshippyng of hym and of the coÌ„plaintes that tbei made of hym and the agreemeÌ„t that thei desired to haue with him Of good Deuilles and the manifestyng of the possessed by meanes of the Gospell of their accusing and complainyng of him and of the faire shewes that thei haue Of suche as make the Gospell serue for their gaine and can not beare the yoke of Iesus Christ Of good Sheepeheardes and hirelinges and how either of them dischargeth their callyng and of their estimation amongest men Of the administratioÌ„ of Church goods and the abuse thereof and of the fault that the wiâ—ked burthen the true ministers of God withall by meanes thereof Of the enemies of the discipline of the Churche Of the want that we haue of good Ministers and the contempt that wee haue them in Of the tyrannie vsed to the Churche and of our chaungyng of olde Poperie into newe Of Clarcke Popes and Laie Popes Of the discorde and deuision that is among those that bragge â—f the reformation of the Gospell Of the chaungyng of mens traditions into like or worse Of the continuall discord betweene God and the Deuill and betwene their children and seruauntes Of the Churche mingled with good and euill Of the persecutioÌ„ and rebellion of those whiche saie thei be of the Churche against the true ministers of the same Of the foundation as well of the Popedome of long gownes as of short gownes Of the euill reformation of the Church Of Magistrates abusing their Offices Of Priestes and Monkes transformed Of the true reformation of the Church Of the great euill that proceedeth of the ignoraunce of many and of the diuersitie thereof Of false reporters and tale tellers that hinder the true discipâ—ine of the Church Of the eâ—ill iudgement of the wicked against the true Ministers of the Lorde Of those that alwaies desire respite to come to talke and of the fault in too long bearyng with the disorders in the Churche Of the hypocrisie of those that seeke excuses to hinder the discipline of the Church Of the obedience that al meÌ„ owe to God Of the oâ—de and newe Gadarens and of the Hogges of eche of them Of the true meane to
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
as Iesus Christ saieth that Doggs and Hoggs will doe to those whiche against his commaundemente to caste the Pearles and precious stones of his Gospell before them Tobie It maie be that the Ministers doe well deserue suche reward For seeyng that Iesus Christ hath forbidden them so to prophane and soile his holie thynges why haue thei so long doen it against the commaundement of Iesus Christe For in this case mee semeth there is muche more disorder emōg you that brag of the reformation of the Gospell then emong vs whom you cal Papists For you make no difference betwene Dogs Hogs and shepe and principally in the administration of your Sacraments We do not so in our churches whiche you call Popishe For whatsoeuer our curates and shepherdes be yet thei will knowe their sheepe and will not receiue any specially to y ◠supper which thei celebrate without thei first knowe what faith or religion thei be of But your pastors and Ministers are constrained to receiue indifferently all suche as shal present themselues to your supper Your reformation is so well established that if a common whore a theefe a robber or a Iewe a Turke come to you your Minister dare not refuse hym except he will indanger hymself to be deposed frō the Ministerie at the leaste Thinke you that offendeth vs not greatly And that it letteth not many men of good conscience from yelding to your sect For though you blame our forme of religiō yet we thinke if we do not better then you wee can not lightly doe worse For at the least we obserue our Ceremonies and that forme of discipline whiche we haue in our churches better then you obserue those which you ought to obserue if ye had receiued y e Gospell as you brag Seyng then that your Ministers haue so long tyme giuen to hogs dogs those thynges whiche you esteme to be moste precious and holie is it not good reason that those hogs and dogs should shew themselues to be suche should punishe the dishonour whiche thei shewed to God and his worde and his holy Sacramēt is For you bragge to haue all these thinges Theo. I agree that thei haue lingered therein too long and that the punishment whereof thou speakest is very iust And it cannot be otherwise seing that Iesus Christ hath foreshewed it For in admonishyng his Apostles not to giue holy thynges to dogs nor to cast pearles among Swine least thei treade them vnder foote and teare them in peeces whiche offer them He gaue thē warnyng hereby prophesiyng and threatnyng what should happen vnto them if thei failed herein And although our Ministers be faultie herein in that thei haue deferred the time to long some for feare of displeasure some for losing of that thei haue watching for better opportunitie yet are thei burthened by diuers to be to hasty to wilfull and to rashe And this is the cause that suche alwaies deferre the tyme so long Tobie Therefore I feare mee thei shall sweetly abye for it one daie shall then perceiue what sheepe thei haue in their flocke Theo. Seyng that God hath spoken it we neede not to dispute whether it shall come to passe or no. Or whether we ought to deferre the tyme so long or no. Wee neede to determine no more or take any other councell in it Thei that dooe otherwise declare one of these two either that thei wil controll God as if that whiche he hath ordeined were not well enough and that rule which he hath giuen to his Church were not sufficient or els shewe themselues rebellious against him in not obeyng him And therfore we ought not to appoint or limit any time to doe y t whiche he hath commaunded For if we mynde to obey hym wee ought not to delaie any tyme seyng wee knowe his will And therefore I iudge them lesse hipocrites which saie plainly Lett vs cast of this yoke wherewith thei would yoke vs and let vs breake this bande wherwith thei would binde vs and let vs do as we were wont then thei whiche make delay and excuse them selues with the tyme. For thei dare not speake so openly as the other doe nor vtter their mynde because thei are somewhat more shamefast and hipocrites then the other But whilest thei thus deferre the tyme thei and their ministers maie dye and then must thei bothe appeare before the iudgement seate of God who will neither allowe appellation or delaie Tobie I am sure if Iesus Christ should haue demaunded of the Deuills which complained of hym what tyme thei would haue hym graunt them thei would neuer haue founde conuenient tyme but would as well haue complained on hym a thousand yeares after as then Likewise if God should giue vs our choice what tyme we should obey his commaundementes and doe as he requireth vs we would be as hard to please as thei Theo. Therefore he demaundeth not our aduise neither putteth it to our choice but commaundeth and when he commaundeth we ought to obeye And if we obeye not nor cease from wickednesse he hath as great power to driue vs awaie to cause vs to do what so euer pleaseth hym whether we will or no as he had to driue out the wicked Spirites whiche he cast out whether thei would or no notwithstandyng their resistance complaintes and requestes Though we resist seeke neuer so many waies to auoyd it yet will he be maister Yet we haue one poinct more to consider in the request of these Deuilles That is that thei desire to remaine still in the Countrey that thei might vexe other if thei might no more vexe those poore persons out of whom thei were cast Tobie Thei did shewe by that experience when thei entered into the Swine whiche fedde there by for if thei might haue doen worse thei would not haue spared Ther are many men which doe the like when thei can not hinder or let the worde of GOD in one place thei goe to an other For thei can no more be without doyng mischiefe then these Deuilles Wherefore thei bryng all out of order wheresoeuer thei come and carrie this pestilence with them wheresoeuer thei goe Tobie I knowe many suche Deuilles Theo. And knowest thou none like to thē of Genezareth Tobie Why askest thou that question Theo. Thou knowest that after our Sauiour Christ had cast out these Deuilles that wee talke of and that thei had drouned the Swine into whiche thei entered the Genezarians were greeued with the losse of their Swine and that suche thinges happened in their Countrey and therefore when thei vnderstoode what Christ had doen to these possessed thei met him and praied him to depart their Countrey Tobie Me thinkes thei were muche ouerseene therein for seing thei vnderstood of the great power of Christ and what good he had doen not onely in these two possessed but also to all the Countrey whiche thei keepe in greate subiection and feare thei
had iuster occasion to beseche hym yea and with great sute to intreate him to tary emongest them then to praie hym to depart For what feare and horror was all the Countrey in hauyng these twoo so daungerous furious and outragious possessed Theo. Thei shewed thē selues herein not onely ouerseen but wholy madd and hereby shewe that thei needed not to bee so greeued with the losse of their Swine for that the declared themselues to be very swine yea vile and detestable Swine For thei did set more by earth then by heauē thei estemed Swine better then their own soules For thei might well thinke what goodnesse was to be found at Christes handes in recompence of them seyng he had suche power ouer the deuil him self But seyng thei were suche filthy swine themselues Christ would shewe by the workyng of these Deuilles in the swine how he could vse suche swine as y ◠Genezariās were and all suche other as wer giuē ouer by gods iust iudgements according to their desertes Tobie Because thei were verie swine thē selues peraduenture thei were afraied least he would likewise haue vsed them so Theo. But to driue awaie Christe who hath power to driue awaie deuills is not the waie to flie frō the deuill but to receiue hym Wherefore the best waie to driue him awaie is to become the Sheepe of Iesus Christe who is come to transforme Dogges Hogges and Wolues into shepe and Lābes and to bee their shepeheard as Esaie prophesied Tobie Thou diddest aske mee now if I knewe any that were like these Genezariās I praie thee tell me thy self who be thei that be like them Theo. Although the Genezarians were greeued for the losse of their swine yet sainct Luke teacheth an other poincte that caused them to doe as thei did to Christe Tobie What saieth he Theo. Thei that were in great terror and feare seyng Christe doe as he did For if thei had been onelymoued w t the losse thei would skante haue intreated hym to departe their Countrey but would rather haue vsed commaundementes threatnynges yea and peraduenture haue laied handes on hym if God would haue permitted But thei were astonied at the power and diuine vertue whiche Iesus Christe shewed before their eyes in that coūtrey by so merueilous a worke and therefore thei flattered hym rather for feare then loue And where these desired hym to departe their Countrey the poore possessed whom he had healed offer to followe hym as his disciples whether so euer he goe Tobie Therby thei shewe y t Iesus Christ hath so deliuered them frō the power of the Deuill that thei are lesse possessed then the other of the countrey For if the Deuill had not had greate power of the Genezarians thei would rather haue yeelded to Iesus Christ and followed hym as Disciples then to haue driuen hym out of their Countrey Theo. That is certaine For it had been better for them to haue departed their countrey themselues yea to haue left wiues and Children then euer to haue suffered Iesus Christ to depart from them And therefore if we well consider the worke of Iesus Christ as well in the possessed whiche he healed as in the Genezarians we maie by them learne to knowe the diffrence that is betwene those that effectually taste of the grace of the Gospell and suche as haue not tasted thereof as thei ought These poore possessed tasted therof and therefore thei estemed nothyng in the worlde so muche as Iesus Christ but offered themselues to followe hym whatsoeuer did happen Contrariwise the Genezarians tasted not of this grace but had onely a knowledge of the diuine power whiche thei sawe in Iesus Christe whiche knowledge made theim to feare hym but taught theim not to loue hym and followe hym thereby to bee made partakers of greater goodes without cōparison then that was which thei thought he had spoiled them The moste part of men are thus disposed to Godward because thei knowe the power he hath to punish thei fear hym This feare causeth them to honour and worship hym but not hartely thei feare hym as wicked subiectes feare their Prince whō thei honour and reuerence against their willes for feare of his power And therefore all the honour and seruice that thei doe to hym is but onely fained So the greatest parte of men feare and honor God but yet thei wishe hym so farre from theim that thei might neuer heare speake of hym or haue to doe with hym All thei that haue not tasted the swetenesse of the goodnesse of GOD are lead by suche Spirite and affection towardes hym And this is the cause that so fewe receiueth the Gospell as thei might For seeyng it is hard yea impossible to followe it but that it wil bring some incommoditie bothe to the bodie and goodes of those that faithfully followe it it seemeth to bryng alwaies euill lucke followeth it Tobie Yet there is no man but will brag and saie that he followeth the Gospell Theo. That is true but the most parte would haue suche a Christe as the Genezarians desired to haue that is that thei might not lose their Swine by hym thei would also haue suche a Gospell Tobie There are some that are not onely contented that the Gospell cost them nothyng but thei would gaine and be enriched vnder colour of the same Theo. I praie thee Tobie shew me what is the cause that Popes Cardinalls Bishops Priestes and Monkes resist the Gospell so stoutly and persecute it so cruelly Tobie Thei will not tel thee that for thei saie it is thei that maintaine the Gospell and those whō thei persecute are Heretickes Theo And what causeth the doctrine of the Gospell to bee heresie to them None other thyng but that thei feare if it should bee receiued practised as it ought to be amongest Christians thei should be driuen out of their stoyes and stalles wherein thei are fed as fat as Millers Swine for thei had rather be swine to Sathan and Antichrist to be fatly fed in their Stoyes as thei are then to be sheepe of the flock of Iesus Christ or labouryng Oxen in the haruest of the Lord. Those likewise whiche are of alliaunce to them either by parentage consanguinitie or affinity or by any other meane and specially those whiche serue them and liue of their deceite set more by these fatt Swine then by Iesus Christ the true sheapheards of their soules For these Swine fatten the porredge with their fatt or at the least vnfattē them not but vnfatten inough of others to fatten their parentes affines freendes and other maintainers of their Mother holy Churche whiche Mother haue fed them so fat Wherefore it is no maruaile though thei be lothe to leaue her or to be weaned frō suche breasts There is an other sorte whiche though thei receiue no profite of suche swine yea and knowe the trothe of the Gospell neuerthelesse thei had rather be ridd of Iesus
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
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
the Romaines the Storke was taken to be an example of all pietie and debonairtie Toby This deuise wher of thou speakest Ierome thinketh it not too much amisse What saiest thou to it Theophraste Theo. I will tell thee mine opinion I doe consider thus with my selfe howe it should be possible that one man shoulde be faythfull to an other when as man is so trayterous so vnfaythfull and altogether so vnthankful towardes God his Creator who is both his Father and souereine lieg Lorde and Prince For howe can hee obey a mortall man who is a Rebell to the immortall GOD who hath both our lyfe and death in his hand and is the same God by whome we are liue and dye And therfore is not this a most horryble thing that man who is but a worme of the earth and no man in deede in respecte and scarse able to crawle vpon the ground should be so vnthankfull and rebellious For were it not for the hope of eternall lyfe wee might right well say that he were the most myserable of all the creatures in the world And yet he dareth him selfe alone boldly resiste al order of nature and refuse to doe his duetie wherunto al the rest of the creaturs are most obedient He boldly dareth lift vp him selfe against the Authour and Gouernour of all things who made him of the slyme of the earth and in a moment is able again to dissolue him I cannot inough meruayle when as I consider of this great pryde and arrogancy of man how he alone dareth resiste his God whome all the rest of his creatures the heauens the earth the sea the starres and planets al the elements beasts Angels and Deuils obey Toby Surely for mine owne parte I woonder at it euen as much as thou doest Theo. But thou wouldest a great deale more woonder if thou diddest more narrowly consider of the infirmitie and myserie of man wherewith hee is continuallye enuyroned and as it were almoste quite and cleane swallowed vp sithence the time of his conception and what his nature and frame is And therefore seeing we are entred into this talke me thinketh that this coÌ„sideration and contemplation wil not be amisse for vs to debate on For the which cause I am of the opinion that wee might handle this poynt somewhat more at large if you will agree vnto me herein Howbeit I feare nothing but that we should be ouer long because there are in this behalfe many good thinges and worthy dilygent consideration Ierom. I beleeue there is none here but would be right gladde of it For it is a matter worth the handling But to the ende we might all profit the more I take it that our best way were for the present to talk of some other matter between recreate our selues a little in this faire Garden For when our mindes are alwayes occupyed about one thing it groweth yrkesome vnto vs at last although it were neuer so pleasaunt or profitable Againe we cannot so well carry away all when our mindes are surcharged with ouer great a multitude of matters and besides when wee haue no delight in that that we heare Eust Without doubt there is nothing more certaine To. I know not my maysters whether you be weary or no But for mine own part I am weary of hearing of good talke when I shall tarry all day and all night about it Theo. And I doe thinke that there is none of vs weary in this good coÌ„pany But because we may be the fresher and followe the matter more cheerely I am contented to agree to Ierome And therefore I thinke it moste expedient that we walke a little here in this garden and looke vppon the goodly flowers which God hath created for our vse to the end that in beholding of them we may the better alwayes learn to acknowledge his great power wisdom bountie and that therby we may haue the better occasion to prayse him and yeelde him our humble and hearty thankes And then wee maye after enter againe into our matter And where wee haue heretofore spoken in generall of the disorder and confusednesse of the world and of the daunger wherein it standeth wee will also speake somewhat more in perticular of man who is the cause of all the disorder and great mischiefes that at this present reigne in the world Tob. Seeing you are all of this opinion I promise you I for my parte wyll not be against it Let vs rise therefore and get vs hence FINIS Imprinted at London at the three Cranes in the Vintree by Thomas Dawson for Iohn Perin in Paules Church yard at the signe of the Angel 1583. Commentaries of Origen vpon Iob. The cause of the greate coueteousnesse whiche now raigneth Couetousnesse in age Cice. de senect The voyage of mans life Care â—oges of a voyage Cice. de senect The vse of richesse in age The fowerth booke of Esdras Chap. 5. The stature of a man dâ—minished 4. Esder 14. The deuision of the ages of the worlde The old age of the miserable worlde The decrease of vertue and increase of vice A prophecie of Iesus Christ and S. Paule touchyng the laste daies Matth. 14. Luke 21. 1. Tim. 4. 2. Timo. 4. Hsiod ope dies Lib 1. Iuuenal sat 13. Lawe to honour elderâ— Leuit. 1â— The lawe 〈◊〉 nature A taunt of the Lacedemonians to the AtheniaÌ„s The dispising of fathers and mothers The siluer age Gene. 6. 7. 8. The Brasen age Gene. 4.7 Gene. 47. Psal 90. The Iron age Psal 71. The ragyng worlde like an olde ape or beare Pope Leo Clement of the house of Medicis haue giuen euill medicines to the worlde Medicines in Englishe Phisitions The worlde is frantike Esay 30. The worlde in decaie Gal. de loc affect The fable of Atlas De fac qui appar in lum Diuersities 〈◊〉 follie Horace ser Lib. 2. sat 3. â—en 7. 8. 19. â—ath 24. Thess 5. The new melâ—yng of the Worlde Apoc. 12. Apoc. 〈◊〉 Punishment of Iewes Matth. 12. Exod. 13. 14. 19. 20. Psalm 78. 1. Esdras 1. Daniel 9. Rom. 10. 11. Matth. 24. Luks 21. Matth. 2. 4. The Iewes are amanifest example of the iudgemeÌ„t of God Gene. 19. Gene. 13. Stra. lib. 16. Cor. tac li. 23. The Israelites Iuda Matth. 23. The destruction of IerusaleÌ„ a figure of the ende of the worlde Matth. 24. The true Phisicke of the diseased and possessed worlde Matth. 8. 17. Marke 1. The PhisitioÌ„s of the diseased worlde Actes 19. Psalm 65. Matth. 8. 14. Ihon. 6. The true coniuryng of Deuilles Actes 16. Psalm 116. 2. Cor. 4. Princes Courtes Psalm 59. 1. Samu. 19. Psalm 10. Micha 7. Esaie 59. Roma 3. Psalm 7. Mich. 7. A propheticall anatomie of man and of the world Esay 5â— The state of the worlde The greatest daunger now a daies A deafe man in a chafe The worlde deaffe blind and possessed Matth. 12. Marke 8. The diuersitie of the possessed healed by our Sauiour Christ A Legion of