the Iron age whereof Ierome hath not yet tolde vs the discription that Hesiodus maketh Ierom. If thou wilt heare it thus much he saieth in effect But now the Iron age is come with daiely care and paine With creasing strife so would the Gods yet some release againe Of quiet life somewhiles thei graunt t'aswage the heauie griefe But doubtlesse whē horie heares once come thei dye without reliefe The childe vnlike the father is the gest feares trust lesse host And friendly promise soone is broke hot strife doeth rule the rost Age is dispised and youthe ashamed to yeeld their parentes praise Thei minde no goods ne render foode to freendes that were their staies What should I speake of cruell rape or Townes by force distroyde No other maie stande ne right maintaind and goodnesse still auoyde And wicked worldinges make of them that mischeefe still inuent Thus voide of dueties knowledge all to wickednesse are bent Tobie These are goodly vertues in deede this agreeth well with that whiche Theophrastus spake of before Theo. Hence come the troubles and cōfusion that now raigneth in the old age of the world whiche is the cause of his great disease and dotage Wherefore wee haue good cause to praie with Dauid saiyng Cast me not of Lorde in tyme of age forsake me not when my strength faileth Tobie I beleeue all that thou hast spoken and shortly to tell thee myne aduise me thinkes the worlde is newe in his olde dotage and the older he waxeth the more he raueth he is like vnto these olde Apes or Beares whiche the older thei waxe the more mischeeuous thei are Wherefore I am afraied least his end be at hand What thinkest thou Ierome Ierom. It is to be feared for it is dangerous when a manne giuen to sicknesse falleth often sicke but when he falleth to ragyng and madnesse it is a manifest signe of death Doubtlesse the world is very sick seeyng he hath beene so long in the Phisitions hande and great cause of dispaire of healthe is in hym for that the Phisitions haue giuen hym ouer and he now falleth to raging which encreaseth daiely so that it is to be feared least he run wholie madd vp and doune streates and Countreis as Nabucadonozer did For if the head bee mad what shall become of the members Tobie What meanest thou by the worldes Phisitions and his frantike head Ierom. Knowest thou not that Popes are commonly called Gods on earth Tobie Yes but what of that Iero. Knowest thou not that Pope Leo and Pope Clement the last of those names were of the house of Medicis Theo. Thereby thou wilt conclude that the worlde was in the handes of the Phisitions when these Popes gouerned Ierom. I meane thereby that it was a very euill signe and in maner a foreshewyng and prognostication of the thynges that we haue spoken but it was a greate signe when Paule Defornese succeeded them for that his name soundes much vpon Fransie vnto which we saie the world is fallē But let vs heare what Theophrastus will saie to this matter Theo. When I would consider this world I remember a comparison that the Prophet Esay vseth to shewe foorthe the state and ouerthrowe of the wicked which were in his tyme. Hee sheweth them that thei shall be deceiued in their vaine hopes and that their confidence in iniquitie shall bee like an olde ruinous wall whiche sheweth to be whole but shall sodainly fall to the grounde and ouerwhelme all those that are about it And whē I consider this worlde me thinkes it is like an olde ruinous buildyng of whiche the said morter and stones is so old that thei fall awaie by little and little what shall we thinke then of suche a building but sodaine ouerthrow eare we beware Ierom. Thou puttest me in remēbrance of a melancolike man that Gallen maketh mention of This man had heard the fable that the auncient Poets fained of Atlas bearyng the heauens on his shoulders and being ouercome with melancolike humor was sore afraied least Atlas being weried the heauy burthen should either let it fall or throwe it of on his shoulders so crush bothe hym and all the worlde to peeces Plutarch also maketh mentiō of an other whiche was sore afraied least the Moone should fall and greatly pitied and lamented those Nations whiche were vnder the Moone as the Etheopians and those of the I le of Taprobana He would also haue feared least the Skie should haue fallen if it had not beene holden vp by Atlas Cullumms Tobie Wee vse a common prouerbe to those that be fearefull what and the Skie fall then we shall catche larkes Iorom Aristottle saith that the beginnyng of this prouerbe came that some rude and ignorant elders beleued that the heauens were sustained by Atlas and not onely Poets but also some Phisitions haue affirmed it naturall Philosophers haue affirmed the same Tobie I care not whence the prouerbe came but I am sure if that should come to passe wee should catche more fooles then larkes for there would be a greate many catched in those nettes And I doubte not but all that heard this poore soule had good sporte at hym But I doubte muche least men now adaies are more diseased and farther out of their wittes then those or such like Melancolike men as thou talkest of are for thei feared that whiche thei neede not and wee feare not that whiche we should feare We see the worlde fall in decay and yet think it should last for euer Ierom. Thou hast preuented me of my saiyng but to that I will adde that which Horace saieth touchyng this matter Some kinde of fooles to fearefull are and thinke eche pleasant waie With fiers with rockes with diches deepe beset and so their staie An other sorte farre different no wiser then the first Will headlong launche to daungers deepe not castyng earst the worst No floud no fire no rocke no bryer can staie their brainlesse wit Crie father mother wife or kinne beware the rocke or pit As muche thei heare as dronken Fuse whiche Ilions parte did take And slept when Catie cryed full oft good mother now awake Tobie I perceiue Horace speaketh of one sorte of fooles which feare great danger where there is none and with greate trembling are afraid of their own shadow Ierom. There is a prouerb of those that feare their owne shadowe but contrariwise there are other fooles that feare no daunger though thei see it before their eyes or bee warned of it There is neither freende nor foe shall councell them or diswade them but thei will headlong throw them selues into present mischeefe and will not chaunge their mynde though all the worlde had sworne naie Tobie But I doe well vnderstand what Horace meaneth by talking of Fuse Ilion and Catien Ierom. He telleth of a pleasant chaunce that happened in a Tragedy whiche was plaied as wee at this daie doe plaie stage Plaies
beginnyng Tobie This parable semeth very darke to me what meaneth our Sauiour Christ thereby Theo. Euen so happened it to the Iewes The lorde caried them out of Egipt and gaue them his lawe wherby he droue the Deuill from emongest them But thorowe their Idolatrie and Synne he gaue them ouer to the hand of Tirantes which Moses told them of before by whose meanes Sathan went about vtterly to destroy the people of GOD. It appeareth more plainly in the Bookes of the Iudges Samuell the Kynges the Chronicles and the Machabees that thei were many tymes afflicted by Gentiles Idolaters which were their neighbours and principally by the Assirians Babilonians and Greekes but especially by Antiochus Epiphanes who rightly is taken for the figure of Antichrist by reasō of his heinous enterprises against God and his worde But the lorde beyng alwaies mercifull to his Churche after he had chastised them for their sinnes did deliuer them frō these greate mischieues and gaue theim some respite and consolation But thei afterward forgat again the scourage of the lorde and behaued them selues worse against Christe his Apostles and disciples then euer their predecessors did against the Prophetes Therefore thei could looke for nothyng but onely the visitation of God more sharply and terribly then before and that he should destroy and wholy ouerthrowe thē giuyng them ouer to the power of sathan which he did when he called the Gentiles to the grace of the Gospell and reiected theim and gaue thē ouer into the hands of the Romaines who haue more cruelly handled them then any of the tyrantes before that tyme. Wherefore Iesus Christ saied not without cause that there was neuer suche tribulatiō nor vengeance of God since the beginnyng of the worlde of whiche vengeance the scatteryng of the Iewes throughout all the worlde is witnesse to this daie Whereby we maie well perceiue how God hath reserued them as a witnesse of his iuste iudgement to al those that stande against Iesus Christ or his Gospell For there is not a more miserable nor cursed people vnder the cope of heauē by whom God hath shewed vs a great example if we cā beware But we seme to bee holy like thē thei had the exāple of Sodome and Gomorha before their eyes for thei might almoste se from their owne Countrie the cituation of the tounes whiche by fire and brimstone sent from heauen were consumed by the iuste iudgement of God whose witnesse remaineth on the yeareth for euer For where as before it was compared to Paradise now it remaineth so in Gods curse that it beareth no fruite that can sustaine man but it turneth immediatly into smoke and ashes As the Heathen Historiographers Cosmographers witnesse and namely Cornelius Tacitus Strabo although thei knew not the iudgement of God from whence it proceaded The Israelites whiche held Samaria had there a plaine spectacle before their eyes but thei could not beware by it but so farre prouoked the wrathe of God that he driued theim by the Assirians from the land that he had giuen them Likewise their brethren of Iuda sawe all these examples and iudgementes of God manifestly and could not amende but did worse then Israel wherefore God punished them like wise by the Babilonians Their successors might haue been warned by the examples and punishmentes of their predecessours But it behoued them as our sauior Christ told them to fil vp the measure of their fathers And therefore God must needes vse extreme vengeaunce towardes them and so curse them as we at this daie se frō one ende of the worlde to the other Tobie I am afraied least the like happē now to vs Christians Theo. It is sore to bee feared For now Iesus Christe is come whiche hath driuen and discouered sathā that quietly raigned in the worlde and called the Gentiles and Painims from whom wee sprang to the grace of the Gospell whiche euer before serued the Deuill and his Idols But we very vnthankfully receiue the grace that God hath shewed vs. Therefore we maie se what vengaunce God hath vsed towardes the Easte Churches and againste all the Churches of Asia and Affrica by that false Prophet Mahomette and by the Turke his adherentes The moste Churches of Europe ought to take hede by their example Tobie Thou saiest true but we wil not passe for it till wee bee as thei are and till thesame light vpon vs. Theo. If we bee not wholy blinde wee maie se how the Lorde hath poured out his wrathe and exercised his vengaunce vpon vs through that Romishe Antichriste for what disolatiō and ruine hath he brought the Christian Churche in Now after all this greate desolation and ruine which is fallen on all Churches Iesus Christ hath vouchsafed to visite vs once againe with his Gospel whiche we receiue euen as the Iewes did Wherefore I looke for none other thing but Gods iust iudgement vpō vs euen as thei had and haue to this daie and there is none other likelihood but that the vtter consumption of the worlde is at hande when their wickednesse shall come to the fulnesse as theirs of Ierusalem did which was a figure of that last iudgement of God that we loke for And that was the cause that our sauiour Christ ioyned both together in the aunswere that he made to his Disciples when thei questioned with hym of the destruction of Ierusalem and the ende of the worlde Tobie Then haue I good cause to saie that the worlde is possessed with Deuils Tobie Naie it is to be feared least wee become worse and least that wicked spirit come againe with vii other spirites worse then hym self and that our state bee worse then euer it was For the likelihoodes bee very greate the daunger is suche that it is impossible for any to remedy but only our Sauior Christe who alone hath all power to commaunde Deuills whom thei feare and whom onely thei obey But seyng we haue forsaken hym driuen hym awaie frō vs and will not receiue hym again when he offereth his grace it is no meruaile tho there be many in the worlde possessed with deuils seyng he is gone that had onely power to cast them out And therefore we are like those that bound and chained the possessed man that dwelt emong the graues for though thei tied hym neuer so faste it was to no purpose he brake all till our sauior Christe came whiche healed hym and made hym as meeke as a Lambe Whiche worldly men could not doe by al the meanes thei could deuise There are many now adaies that go about to heale the diseased franticke and possessed worlde and to driue the deuils out of hym And thinke to doe it by their owne pollices counsels aucthoritie power and richesse and by the coniurynges and adiurynges of their Ceremonies and Traditions but thei make hym worse as wee haue prooued of long tyme
THE WORLDE possessed with Deuils conteinyng three Dialogues 1. Of the Deuill let loose 2. Of Blacke Deuils 3. Of White Deuils And of the commyng of Iesus Christe to Iudgement a verie necessarie and comfortable discourse for these miserable and daungerous daies Luke xxi Watche ye therefore at all tymes and praie that ye maie bee worthie to escape all these thynges that shall come And that ye maie stande before the Sonne of man ¶ Imprinted at London for Ihon Perin and are t◠be sold in Paules Churchyard a◠the Signe of the Angell 1583. To the Reader I Haue intituled this Booke the world possessed with Deuilles for twoo causes The one because I shewe there how the Deuill ruleth the worlde he guideth gouerneth worldly and carnall men as if thei were possessed with Deuills and giuen ouer by Gods iust iudgemēt the other because that in holie Scripture the worlde is many tymes taken for suche as are not lead by the Spirit of God but serue the deuill as their prince and God in stead of their true God and acknowledge him for their Creator Father and Sauiour ¶ The title and somme of the first Dialogue This Dialogue is called the Deuill lett loose bothe for the reason before mentioned and also because of fitt matter seruyng to the same purpose Firste there is talke of the greate couetousnesse that now raigneth in the worlde and specially of the couetousnesse of old mē afterward of the old age and dotage of the worlde and the diuision of the ages of the same whiche is set forthe in the last booke fathered vpon Esdras in the Apocripha conference of the contentes of that book with that whiche Hesiodus hath written touchyng that matter Of the decaye of vertue and increase of vice the Prophetes of Iesus Christ S. Paule thervpon touchyng the latter daies Of the franticke and decaied worlde whiche can not abide to bee molten againe and restored to the first estate Of the worlde wholie possessed with the Deuill Of the Deuill lett loose in the Apocalips and of the red Dragon Of the Parable and similitude of the wicked spirite wandryng in the desertes Of the iudgement of God vpon the Iewes and of the example thereby giuen to Christians Of the comming of Iesus Christ of Mahomet and of the Pope The true Phisicke for the diseased frantike and possessed worlde The faultes of worldly Phisitions and of their drags and the cause why thei can not caste out Deuilles nor appease the windes and tempest that bluster on the Sea of this worlde Of the true meane to appease them and to driue the Deuill out of the worlde and the power of the Gospell Of the state of the worlde and namely of the course of Kynges and Princes Of the complaintes of the Prophets for the wickednesse vnrightousnesse and theft that is emongest men Of the Anatomie that the Prophetes haue made of man and of the worlde Of the greatest crime and daunger that is now in the worlde and how daungerous a thyng it is to be a good man ¶ The firste Dialogue of the worlde possessed with Deuilles called the deuill lette Loose Tobie Theophrast Ierome Eustace WHen we laste commoned together Theophrastus touchyng the state of this present world thou tookest occasion to talke of the age of thesame And because thou waste then interrupted I would thou wouldest now go foreward with that that thou haste to saie therein Theo. Wee spake before of the greate coueteousnesse that raigneth now a daies emong men There are certain commentaries vpon the booke of Iob whiche some saie are Origens notwithstanding that the stile of the same is nothyng like Origens stile And therefore learned men whiche are able to iudge of suche thynges take not Origen to be the aucthor thereof But whosoeuer bee aucthor he bringeth in certaine reasons by whiche he doeth shewe the cause of that greate coueteousnesse of whiche we spake Tobie What saieth he Theo. He firste saieth that this worlde draweth to an ende And therefore maie be likened to a man that seeketh toward his ende as fast as he can and this is the cause that he giueth his whole minde and study to dead thynges that is to saie to yearthly thynges whiche are as it were dead in cōparison of heauenly thynges For as thei neither can deliuer men from corporall or spirituall deathe So can thei not followe them after this deathe but die with them Tobie Hereby then thou meanest that the more y t men drawe to the yearthward and the nearer thei are to their graue the more desirous are thei of yearthly riches whiche is but yearth as thei are And so the lesse thei haue of it the more thei desire it how saiest thou Ierome Ierome Thou puttest mee in remembrance of that that Cicero saieth touching this matter of old men Tobie Why what saieth he Ierom. He compareth them to a warfaryng man whiche hath a iourney to goe Tobie The comparison is very proper For all this life is nothyng but a voyage whiche we haue to goe whilest we liue Ierom. Now thou knowest that thei whiche haue a iourney to goe make firste prouision of all suche thinges as thei must carry with them and suche thinges as are necessarie for them whether it be victuals or money Tobie If thei did not so thei might seme to want discretion Ierom. But if thei be wise and discrete thei will burthen thē selues with no more then thei needes must but will make their preparation and prouision accordyng to the iourney and waie that thei haue to go Tobie It is certaine that thei whiche haue a hundreth or two hundreth miles to goe haue neede of greater prouision then thei whiche haue but fiue or sixe miles Ierom. What wouldest thou saie then if a man whiche hath but a mile or twoo to go would be more carefull for his charge make greater preparation for his voiage then if he had fiue or sixe C. miles to goe Tobie I would take hym to be a verie fond and vndescrete man for what nedeth he to trouble hym self more then that the necessitie of his voyage requireth Ierom. Yet the moste parte of old men doe so For the elder that men waxe the more couetous and niggishe thei are Tobie Then the lesse tyme thei haue to liue the more feare thei haue to want Ierom. Therfore Cicero saith that these old dotards that are so nere and couetous and are so afraied to want the lesse waie thei haue to goe on their voiage the more care thei haue for charges and make the greater prouision Tobie In good sooth that is greate follie and madnesse Ierom. Therefore it is not said without good reason that where as all other vices waxe old as men doe coueteousnesse waxeth yong againe in age Tobie Then to our former talke wee maie well saie the like of the worlde and of his age euen as Theophrastus did putte vs in mynde and therefore goe
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
the hearte of this people stoppe their eares and close vp their eyes to the ende they may not see with their eyes nor heare with their eares nor yet vnderstande with their heartes that they may not bee conuerted and so bee healed Toby Surely surely this is a fearefull prophesie Theo. By this we may euidently see that euen as God by his iust iudgement abandoneth the Demoniackes vnto the Diuell ouer whom he gaue them power eueÌ„ so he abandoneth him and dischargeth his handes of all such as contemne his giftes grates to the end the diuell might close vp theyr eyes and eares and so harden their heartes as he did Pharaos that they might perish accursedly as they deserued and wished For seeing they toke pleasure to blind themselues because they would not see the light of the worde of God and stopped their eares that they might not heare his voice and hardened their heartes that they might not beleeue the gospel they well deserued that God should forsake them Toby Verily these men might well bee placed amongest the blinde deafe and dumbe Demoniackes saue that I thinke they are not dumbe to blaspheme the name of God Theo. If euer there were blinde deafe and dumb Demoniacks in the world these are they And the greatest number of those are they who so greatly glory of the knowledge of the gospel to be the people of God And therefore this prophesie of Isayah is alleadged and rehearsed sixe times at the least in the newe testament as well by the foure Euangelists as also by Saint Paule For euen as the preaching of Isaiah did blind and harden the heartes of those hypocrites and rebels that were amongest the Iewes not through the Prophetes faulte but through their owne euen so was the preaching of Iesus Christe and of his Apostles amongest them who in their dayes were like vnto these against whom Isaiah prophesied And we see that this prophesie is dayly accomplished not onely in Christian Papistes but also in suche as greatly boast of the reformation of the Gospel and more in them then in any other besides because they most villanously abuse the graces which God hath bestowed vpon them And therefore because their vnthankefulnesse is merueilous great it is good reason their punishment should bee the greater Wherefore it is not without iuste cause that this prophesie is so often repeated in the newe Testament more then any other that is in all the Bookes of the Prophetes Tob. I beseech the Lord keepe vs by his grace y t we fal not into any such inconueniences to the end we become not such desperate Demoniakes But what saiest thou now of Lunatike Diuels For thou hast not as yet set downe thine opinion of theÌ„ The. Although Saint Matthew calleth this Demoniacke only Lunatike yet Saint Mark sayth that he was deafe also and Saint Luke that he was dumbe and they all agree together that he was euen so from his infancie Tob. This is very strange that the Diuel should haue such power ouer young children The. This is an example admonitatorie to vs of many things if we can wel consider of them Tob. I pray thee tell me what things they are Theo. First of all wee are hereby to iudge of the state condition of our nature and how corrupt and accursed it is by reason of sinne seeing that euen from our infancie the Diuel hath such power ouer vs. For if young childreÌ„ were without â—in the Diuel should haue no power ouer them no more then death which the diuel hath begot through sinne And therefore Saint Paule proueth that because children dye that they are subiect to originall sinne and that they haue alreadie deserued punishmente for the same in this their infancie And so some of the auncient doctors of the Churche take this example of the Lunatike infant to proue the same against all suche as denie originall sinne affirming that young children are innocent and without sinne Tob. Surely the reason of these ancient doctors is built vpon a sound foundation Theo. If children then of this age deserue now such iudgement at the handes of God if God will iudge them in rigour wee may soone haue an estimate what vengeance we dayly deserue at the hands of God considering that wee haue not this natural corruption onely in vs which we call Originall sinne and is in young children but that whiche is more wee continually carry about with vs the cursed and damnable fruites by which we incessantly prouoke the heauie wrath and displeasure of God against vs. Tob. This example ought to teach vs to humble our selues vnto the Lorde our God and incessantly pray vnto him That hee woulde not leade vs into temptation but deliuer vs from euill And therefore we ought to bee very watchfull and stande vpon our guard to the end he ouertake vs not vpon the sodaine For if this be so cruel an enemie vnto young children he sure hee will vse no great curtesie vnto vs. And if GOD giueth him suche libertie to hurt young children out of doubte hee wyll neuer spare vs seeing that we haue a great deale more deserued his furie and indignation then young children Theo. Euerye man may vnderstande this if hee will But yet consider somwhat more in another point of the malice of Satan It appeareth by the wordes of Saint Luke speaking of this miserable Lunatike that the Diuel tormented him not continually but that hee gaue him some respyte although but a little For hee setteth it downe in these plaine termes that this Diuell would hardly depart from this wretched childe Whereupon it must followe that hee departed sometimes from him Tob. Is this the cause why the EuaÌ„gelists called him Lunatike Theo. I doe not thinke that hee was called Lunatike because he had the falling sicknesse which commeth by fittes as the Moone increaseth and decreaseth For because that this disease commeth of the infirmitie of the brayne it therfore followeth the course of the moone And again because the brayne is very colde and moyst it agreeeth mightily with the nature of y e Moone which God hath created to be of such a nature as that it might preserue colde and moyst things as hee hath created the Sun to bee of a hoate and drye nature that it might preserue the rest of the same condition to the ende that all the creatures of God might be kept in order which God in his Almightie prouidence hath disposed Tob. Is this the cause why wee also commonly call this disease the hie euil and that we terme them which are subiect there to to fall into the hie euill Theo. That may bee one cause thereof For it cannot take a man hier then by the head or brain when it taketh him in the head and braine as that he falleth to the grounde as a Butcher knocketh an oxe in the head It is
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
wherein Fuse was one of the Players plaied the part of Ilion the daughter of Kyng Priam and Catien plaied the part of Polidore the brother of Ilion Now in the Plaie Ilion should sleepe Polidore should appeare to her in a dreame and waken her and her mother Hecuba and crie mother sister And because Fuse his parte was to sleepe he victuailed hymself with good siropps and dranke his skinne full and fell so fast a sleepe that thei could not plaie so Catien that plaied Polidors parte with his criyng mother and sister neuer so loude could not once wakē Fuse out of his sleepe Yea Horace saith that if there had been a thousandes Catiens and had cryed till their hartes had aked thei could not haue wakened hym hee slept so soundly which when the people sawe thei all cried with one voice mother mother and so all the Tragedy was turned to a laughter Tobie But to what purpose doeth Horace alleadge this example Ierom. Mary to this purpose to tell of those that will runne headlōg into present danger and though men admonishe them neuer so much and cry to them to diswade them thei will no more hearken to father or mother brother or sister freende or foe then a dronkarde ouerladen with Wine whiche can no more be wakened then Catien could waken Fuse with al his criyng And thereby concludeth that the aduenturous fooles of these days are like which can not perceiue in what danger thei are nor doe more esteeme the admonition and warnyng that is giuen them then if they had not heard it or were without sence Wherefore it is muche to bee feared least it happen to vs as it did to those that were drowned with Noes floud Whose example Christe laieth before vs for the same cause or as it happened to those of Sodome and Gomorha whiche were sodainly consumed with fire from Heauen And that when we saie peace peace our ouerthrow come not sodainly on vs before wee haue leasure to ende our businesse For if our age were of Golde Siluer Brasse Iron or any other mettall it might bee molten againe and made a newe but beyng as it is I haue smal hope What thinkest thou Theophrastus Theo. If I had any hope I should rather hope that God would doe as he hath promised by his Prophets he saith he will gather together all the Golde Siluer Brasse Copper Tinne Lead Latten and all other mettals and will cast them into a furnase in the middest of Ierusalem to purge them and to trie out all the drosse and falshoode But it is very harde to doe this for the disease is incurable Ierom. Wee maie well saie with Titus Liuius that the worlde is so corrupt that wee can neither awaie with the vices nor the remedies necessarie for the same Theo. He is a very waiwarde and vnpatient patient and therefore is like an olde year then pot whiche when it is once cracked can neither be molten sowed nor mēded againe but the shardes serue either to lade out water or to fetch fire in And yet I am afraied least that happen vnto hym whiche the Lorde by his Prophets threatneth the wicked withall saiyng that he wil breake them like an year then pot and will not leaue so muche as one peece or sharde to carrie either fire or water in Or els that whiche Dauid Prophesieth of the wicked saiyng Thei shal be all pulled vp like thornes which no man handleth and if any man touche them he shall be fenced with Iron or the staffe of a speare and thei shall be wholie burnt Dauid doth rightly compare the wicked to thornes whiche euery waie doe hurte for thei doe not onely hinder the earth from bearyng fruite but also pricke and hurte thē that either come neare them or handle them Therefore the Lorde threatneth the wicked as vnruly thornes that he will not onely cut them but wholie plucke them vp and because none dare come neare them or touche thē he hath promised that their handes shal be fenced with Iron that thei maie handle them and to giue them forkes to throwe them into fire to burne and consume them to naught Tobie I once complained that menne transfigured thēselues into brute beastes But I am now more afraied least thei become worse and more furious then y e man whiche was possessed with a legiō of Deuilles whiche dwelte emong the graues and could neither be tied nor chained but he brake theim I remember an old wiues tale in our countrie that S. Barnard had the Deuill chained on the hill where his Abbey stādeth and because he went about to gnawe the the chaine a sonder to get awaie the Smithes there about euery mōdaie before thei went to worke strike thre strokes with their hammer on the Andfild to mende and repaire the chaine which he had gnawē least he should breake it in sonder and get loose If it bee so it appeares that S. Barnard tied him not sure inough or els that the Smithes did not their duetie to mende his chaine for it semeth now that he is not onely broken loose hymself but hath opened hell gates for all his companions so thei are spred ouer the whole worlde I knowe not what rule thei keepe in hell but I thinke verily that the deuils are broken loose and goe aboute to make an other hell in this worlde that thei maie haue a hell as well for quicke as for dead Theo. Thou art well seen in old wiues tales But to speake in earnest I am afraied least that Deuill that is spoken of in the Apocalips whiche was bound for a thousand yeres be let loose and haue more libertie now then euer he had And leaste that Read Dragon whiche is all embrued with the blood of Martires who with his Angels fought in the heauens against S. Michael his Angels be throwne doune from heauen that is to saie frō the churche of Iesus Christe by the power of his Gospell and that he is fallē on the earth with his Angels that is to saie into the hartes of the wicked reprobate and worldly men whom he filleth with rage and furie to ouerthrowe the whole Churche of GOD. Wherfore we maie well saie with S. Ihon Wo bee to the inhabitantes of the yearth and the sea For the Deuill is come doune emong you in greate wrathe knowyng that his time is short he is in greater rage then euer he was fearyng the losse of his kingdom It is good reason that it should happen to Christiās as our sauior Christ did foretell vnto the Iewes by the similitude of the wicked spirite whiche walked through desart and drie places to seke rest but founde none then he saied I will returne into myne house frō whence I came and when he came he founde it emptie swept and garnished then he went in and tooke vnto hym seuen other spirites worse then hymself And the ende of that man is worse then the
she so felt those gripyng tallents smart With mournyng voice she waild her hap when Hauke with cruell hart Gan saie thou wretche why wailest thou thy better hath thee quaild Though thou in song more pleasaunt be my power hath now auaild I maie thee beare from place to place and suppe on thee this night I maie thee keepe or els release who can resist my might Hereby you see what follie t is to striue with higher powers Might now is right so for thy meede thou getst but stormie showers Tobie Truely poore men that are in tyrants handes are like the Nightingale in the haukes tallents for syng thei neuer so sweetely as the common Prouerbe is the belly hath no eares let them talke reason and shewe asmuche law for themselues as thei will it helpes them euen asmuche as did the swete singyng of the Nightingale out of the Faulcons tallentes For tyrantes heare with none other eares nor other reason then their owne that is their will therefore whosoeuer resisteth thē is neuer the nere for he wrappeth hym self in more daunger and moueth them to more wrath Ierom. Therefore we maie well saie of this matter that we daily proue that to be true that king Pirrhus answered to one of his yong children whiche demaunded of him to whō he would resigne his kingdō he answered To hym that hath y e sharpest sworde emongst you there is almost none other reason in the worlde now adaies Tobie When I consider the states and trades of diuers cities tounes mee thinkes thei be like a den of theues for there is almoste no occupation art or practise but hath his pillyng pollyng wherewith he cutteth poore mens throtes And when I consider y e frendship agrement that coūtries cities tounes villages neighbours kinsfolkes frendes brethren sisters generally all men beare one to an other mee thinkes I see Griphons Lions Beares Bores Wolues Doggs Hoggs Foxes Snakes Vipers Scorpiōs Cockatrices Egles haukes other priyng birds with all kinds of wild beastes shut vp together in a parke or iron cage which fight sting bite teare deuour consume one an other And who in this case dare come nere them to set thē at one For thei will assone fal vpon hym that comes to do good as on him that comes to make debate yea rather souer his daunger is greater For it is the greatest most dangerous state now adayes to be an vpright man For the Frēche prouerbe saith he y t makes himself a shepe the Wolfe will eate hym Wherefore we must plaie the wolfes with wolfes wicked with the wicked if we wil be at quiet yea it so rageth now adaies that a man cānot knowe his frend frō his foe And therfore they y t meddle to reforme or set a staie in this matter are vsed as if thei had to do with a deafe man who when he is striken or angred striketh the next that commeth nere hym of y e next that he metes whether thei be his frēdes or his foes wheither thei come to hurt him or to help hym for lacke of hearyng vnderstanding he is not able to iudge of his frends frō his enemies but al aduētures without respect laies on lode as though euery man were his enemie Ierom. If it bee so daungerous to haue to do with a deaffe man how muche more daungerous is it to meddle with him that is bothe deaffe dombe yea and possessed with a Deuill as many are in these daies Thou hast heretofore compared the world to one possessed with a Legion of Deuils but as the possessed whiche our Sauiour Christ healed were of diuers sortes so are thei that now adaies liue in the worlde Tobie Why how knowest thou that Ierom. Aske of Theophraste how many sortes our Sauiour Christe healed as he findeth in the Scriptures and then thou shalt easely knowe if all those diuers kindes of deuils whiche then tormented men are not now as rife as euer thei were or worse and if there bee none possessed with deuils now whiche torment others also Tobie Tell what thou thinkest of this matter Theophrast Theo. I am contented so to doe but before wee enter any further in this matter I muste desire leaue to looke home and I will come againe straight Tobie That is good reason for we will not trouble thee if thou haue other businesse ¶ The title and somme of the seconde Dialogue THE seconde Dialogue is entituled Blacke Deuilles because that mētion is made herein of the moste furious possessed with Deuilles whiche dwelt emong graues and desertes and of suche menne as are like vnto them and namely of suche as bee tyrauntes persecutours and open enemies of the people of God For this sort of Deuills and possessed are lesse transfigured into Angelles of light then suche cloaked enemies as make shewe of frendship and familiaritie As concerneth the principall poinctes whereof this Dialogue treateth first there is talke of diuersities of suche Deuilles and possessed as our Sauiour Christ healed Afterwarde there is shewed thee in what sence wicked menne maie bee holden for possessed and what maner of possessed thei are Of good and euill Angelles and what thei doe about men Of the power malice and practises of the Deuill and how ware men ought to be of them Of the remainyng of the possessed in graues or desertes and the causes thereof Of suche as are giuen ouer to the Deuill and of the iuste iudgement of God on the wicked and the Image of their hell Of suche men as are of wilde and vnbrideled nature Of the torment of the Soule and Conseience Of the power of the brideled Deuill Of tyrauntes possessed with Deuilles Of the Crounes of the redde Dragon and their signification and of the iugement of God on all persecutours that haue persecuted the people of God Of the nature and difference of Blacke Deuilles from White Deuilles and how daungerous aswell the one as the other is ¶ The second Dialogue called Blacke Deuilles Tobie Theophrast Eustace Ierome NOw that thou art come Theophraste I praie thee shewe vs ccordyng to thy promise the diuersities Natures of those that were possessed with Deuilles whom our Sauiour Christ healed Theo. The Euangelistes witnesse that he cast out many wicked spirites that tormēted the possessed wherof thei write not at large but there are some other of whom thei write more largely specially emongest whiche also there wer great diuersity Tobie Wherevppon doest thou gather that diuersitie whereof thou speakest Theo. We maie gather it either by the multitude of wicked spirites that then tormented the possessed or by the tyme when thei began to torment them or by the workyng of wicked spirites in them and the euills whiche the Deuilles did them or by the qualitie of the persones so possessed Tobie Shew vs the exāple of all these diuers sortes possessed so that we may better vnderstande this thy distinction Theo. There were some
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
Iesus Christ For I dare saie that thei haue abolished as many or more as theirs whiche haue better ground and are muche more agreable to the rule and Discipline of the Primitiue Churche Tobie I confesse for my part that there is greate abuse growne in the aunciente discipline of the Churche But me thinkes thei should be contented to correct thē and keepe that which is good and accordyng to the first ordenaunce of Iesus Christ not abolish al. Eusta Thou saiest truthe But thei maie not be tolde of their faultes whiche be verie greate For if thei be tolde of them then thei crie out why doe you trouble vs Are not all thynges in good order And if we goe about to shewe theim their disorder by the worde of God and wherein their Traditions are different from the same thei answere that thei will dispute no more and that thei bee alreadie resolued what thei ought to beleeue and followe And yet when we made the like answere to them and those that holde the same religion thei mocked vs and said we answered so because we durst not stand to the trial and that wee haue suche mistrust in our weapon that we be afraied to enter into combat Tobie Surely now I perceiue that thou art at them in good earnest me thinkes thou handlest theim as thei ought to bee handled For thou beatest them with their owne rod and condemnes theim with their owne sentēce But I praie thee how art thou become so greate a doctor in diuinitie How couldest thou perceiue all this that thou hast spoken Eusta How could I not perceiue y t which is manifest to all menne For since our firste conuersation together might I not wel perceiue that whiche I sawe and heard daiely I reporte mee to Ierome and Theophrastus thē selues whether this be true or not For although we be of Religion and opinion differēt yet I take thē to be so honest that thei will not lye against their owne conscience Theo. Tobie and you haue made a verie long discourse wherein ye haue very nere touched vs and likewise all these that dooe bragge at this daie of the reformation of the Gospell wherin ye haue neither spared Magistrate Minister nor people Eusta Yet we haue spared you more then you haue spared vs or our Prelates pastors or Magistrates But when wee saie trothe what neede we to speake Theo. I cōfesse that whiche you haue spoken is not so false as I would it wer but me seemeth you doe vs wrong in that you make no difference betweene those that abuse the Gospell as you saie those that liue accordyng to thesame but condemne all as well the good as the euill without iudgyng the cause wherin me thinkes ye shewe your selues as if ye would condemne Iesus Christ as well as the deuills whiche complained of hym because thei are one against an other at difference if we condēne all those that are at strife we must aswell condēne God as the deuill for thei were alwaies at strife shall neuer be otherwise nor cā not Now if God and the deuill bee at strife we maie not saie that those which take Gods part in aniwise agree with those that take the deuills parte And to take bothe parts is impossible seyng then that it is so it can not bee but that those whiche serue the deuill and will not become obediēt to God will alwaies burthen y e true seruantes of God with thesaid complaintes that the deuils laied to Iesus Christe For if the deuil durst do it to the maister it is not to be doubted but y t he wil giue boldnesse to his to do the like to y e seruantes of Iesus Christ seyng he durst doe it to Christ hymself Eusta I agree to all that But you that glorie so muche in the reformation of your Gospell bragge to bee all faithfull all good men to followe the pure worde of God to be all led and guided by the holy ghost and condemne all others that are not of your secte Theo. That notwithstādyng it followeth not that all thei that bragge of suche things be suche as thei would bee estemed For the churche of God will neuer be without hypocrites and false brethren mingled emongest the children of God whiche bryng more dangerous and offensiue warre to the churche of God thē any other enemies whatsoeuer thei be And therfore there will alwaies be suche Deuilles and suche possessed inough in the churche as thou speakest of that will cry out on Christ and his seruantes and complaine on them but yet thei are not of the Churche For there is great differēce betwene beyng of the Churche and beeyng in the Churche But where cā the deuill assaile Christ nerer and more subtilly then in his church What sort of men can he better vse to serue his purpose then those whiche onely will be holden for the true mēbers of the churche but suche as shal be in greatest credite and aucthoritie in thesame If thou wilt talke of Ministers I would aske of thee when was the churche euer without false Prophetes dombe doggs flatterers and Hirelynges whiche haue alwaies warred against the true Prophetes Apostles and against the true Ministers of the lorde And haue not these been moste promoted and beste estemed emongest men If ye talke of Kynges Princes Lordes and Magistrates consider how many haue there been found that haue yelden suche obediēce to the worde of God whiche hath been declared vnto theim by the Prophetes and other ministers of the Lorde and haue shewed thē suche honour and reuerence as thei ought For one that hath been founde to yeld suche duetie to their Minister as behoued there haue been twentie found that haue doen the contrary which haue not been contented not onely to despise the doctrine of the true seruauntes of God but haue also driuen them out and persecuted them themselues And when I speake this I speake not of suche Princes and Magistrates whiche haue had dominion ouer suche people and Nations as wer esteemed Infidels but I speak of those that reigned ouer the people whiche were esteemed of God and of his Church But how many haue been founde among this people whiche would haue disposed the religion after their owne fantasies to make it serue to their affections and commodities whiche haue vsurped the offices in the church which belonged not to them Ieroboam Ahaz and Ozias whiche were Kynges ouer Iuda and Israell do sufficiently witnesse vnto vs. And when all these wer reproued by y e Prophets how were thei receiued After that Achab with his Iesabel had peruerted all the diuine seruice by the meanes of his false Prophets what said he to Hely Was it not laied to his charge that it was he y e troubled all Israell Hely whiche onely went about to set vp the true seruice of God accordyng to his lawe troubled all and Achab whiche was cause of
all the ruine that was in the Churche of God was a good Kyng and very zealous of the glorie of God Wherefore rightly Hely answered him it is thou thy fathers householde that troublest Israell And here doeth Achab shewe hymself like these Deuilles which complained of Iesus Christ And yet all these Kynges of whom I haue spoken would not be holden for Infidelles no more then those whiche in these daies will be holden for Christiā Princes magistrates yea reformed accordyng to the Gospell and neuerthelesse thei will receiue the Gospel but according to their own pleasure And if that in al tymes there hath been suche contradiction of Princes and magistrates against the seruauntes of God and if thei refused to submit themselues to the worde of God the rebellion was not lesse amōg y e people whiche commonly followe the maner of their Princes and Lordes rather of those that rebell against God and his seruauntes thē of those that shewe their duetie as thei ought to God warde And sithe it is so what reason is it to condēne as wel the true seruauntes of God the good Magistrates and other good men which do well discharge their office as their aduersaries which from tyme to tyme haue troubled the Churche Eust I graunt that wer no reason but this is nothyng to my talke Theo. It is al one For it semeth that thou wouldest haue so perfect a Churche y t there should be no dissention or discord but it is in vaine to looke for any such here as our Sauiour Christ hymself hath well declared vnto vs by the parables and similitudes which he vsed For there will alwaies bee ill fishe among the good in the net of the Gospel and the Lordes fielde will neuer bee so cleane in this worlde but that there will bee alwaies darness mingled with the good seede which wil be so like in growing y ◠it cā not be knowen frō the other till it shewe it self farther Eust What is the cause thereof Theo. Among others there are twoo most worthie to be noted Eust Whiche be thei Theo. The first is that the Deuill doth alwaies mingle his seed with the Lords seed vntill the Lorde doe cleane separate them Eust And what is the second Theo. The second is that the very childrē and seruaunts of God are neuer so perfectly regenerated in the worlde neither can not so well mortifie their olde Adam sinful flesh but that there alwaies remaineth many carnall affections in them yea euen in the perfectest whiche is the cause thei can not be so perfect as thei ought to be Wherefore the most iust are greatly greeued that thei can not become so obedient to the will of God as thei desire and as God in his law requireth euē as S. Paule witnesseth of hymself But I wil leaue to talke any more hereof at this tyme because I wil come to y e point y t Tobie talked of touching the new temporal Pope Tobie Truely I would gladly heare thy mynde therein Theo. I doubt not but the Deuill would be glad to doe as muche as you haue spoken touchyng this matter in those places where the spiritual Pope is beaten doune He hath heaued vp his spirituall Pope vnder y e title of Minister of the Churche and hath taken occasion to giue vnto hymself many goodly titles and suche authoritie as the spirite of God giueth to y e true Ministers of his word and their Ministerie But if the Deuill and his false Prophetes and pastors haue abused the name of this holy ministerie and the true ministers of the Lorde to vsurpe tyrannie ouer the Churche of Iesus Christ vnder this colour it followeth not therefore that the authoritie of the true Ministerie of the church and the true ministers of the Lord which is giuen them of God and not of men ought to bee diminished For whosoeuer vseth suche meane to correct the fault that the Pope and his haue committed in this behalfe doth not reforme the Church but deforme it more thē it was before And therefore when the true Ministers of the Gospell preached in the beginnying against the Pope and other false Sheepeheardes whiche haue abused the ministerie of the Church and wholy ouerthrowen it and whē thei haue admonished Princes and Magistrates to set to hande that the abuse whiche was in the Church might bee corrected and reformed accordyng to y e word of God thei preached not that the Magistrates should take any tyrannie ouer y e Church whiche thei condemned and that thei should tread the ministerie therof vnder their feete but that thei ought to bestow their whole power in restoryng of it to such perfectnesse as it ought to be according to Gods word And to the ende that the Magistrates should not sticke at it and think that it belonged not to them thei shewed them what was their duetie and how muche God had honoured them in callyng them thereto Thei likewise declared vnto them the honour that the spirite of God sheweth to that holy state in y e sacred Scriptures and what dishonour and iniury the Pope and his prophetes haue doen vnto it Wherein thei did not amisse but faithfully executed their charge If there be any that haue passed their boundes therein I will not excuse their fault And likewise if there be any Magistrates that stretch that farther thē thei ought whiche hath been preached vnto them by the true ministers of the Lorde touchyng the authoritie and power that y e Lord hath giuen them the fault is not in the true ministers but in those which abuse their doctrine which is the doctrine of God For ther is no more reason to blame them in such case then to blame the Prophetes and Apostles because thei writ of the excellencie as wel of the ministerie of the Gospell as of the state of Magistrates For thei wrote not y t which thei haue written to giue the Deuill false prophetes and tyrauntes occasion therby to vsurp tyrannie ouer the Church but because the troth is so and that it is needfull that the faithfull should so vnderstande it for whom thei haue both written and preached and not for tyrauntes or enemies of the Churche If there be thē any Magistrates in these daies whiche vnder title of authoritie and power that God hath giuen them will take more authoritie and power ouer the Churche then God willeth them and will make the Ministerie of the same subiect vnto them as the Pope hath made thē subiect to hym and his and hath also made subiect the power and authoritie of Princes Magistrates thesame doe verely sett vp a newe Pope chaungyng only his coate and maske And by this meanes Sathan shall establishe a newe Popedome vnder another colour but al wil come to one ende though thei take an other waie And so the tyrannie that he tofore tyme hath vsed ouer the Churche and ministerie
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
is faire and cleare but when they see the winter of mishap come vppon vs they flie away from vs euery chone And therefore it was not amisse said of Pithagoras to forbid men of receiuing the swallowe vnder their roufe Tob. What meant Pythagoras by that Theo. His meaning was that it is not good to be familiarly acquainted w t Iang lers slaunderers and vnthankfull persons-who are rightly represented by the Swallowe For a man shall neuer get any good by them but sorrowe griefe hurt and dishonour And is not the flie likewise I pray you alwayes in the kitchin The first at the Table the first in the dishe and tasteth all the meates wee eate of Yea they will doe it although we were Emperours and Kinges and more then this to They take assaye oftentimes before the cooke Ier. But what fauour find we by them for all the benefites which they dayly haue at our hands in our houses What wage reward haue we of them Tob. This wee haue they greue and beray with their dirt whatsoeuer faire and beautifull thing that is within the house Ier. And more then that for they engender vermin and corruption neuer ceasing to importune sting and bite vs euē til the blood follow withal and are neuer contented with all the benefits y ◠we bestow on thē wtout they also suck drinke our blood Tob. These Flyes are farre more dangerous then man and a great deale more vnthankefull I see fathers and mothers also dayly that cannot agree with their children but after that those fathers and mothers haue wasted the odours and fumes of the odours which are continually about their children and dandeled them and haue been greeued and vexed and had many a foule hand with them in the bringing of them vp so soone as these children haue bin growne vp to rype yeeres they would not once acknowledge either father or mother They would neither see them nor beare with them but driue them oftentimes out of the house or els theyr parents were inforced to driue them out by reason of their rebellion and wicked dealing I neuer saw any such vnthankfulnesse nor crueltie betweene Dogs and Cats Wolues and Lymmers Lions and Lions whelpes I haue seene these Landleapers who haue lead all the countries ouer Lions Beares Apes Asses Horses and many other sortes of beasts and ruled them as they listed For they would make them do whatsoeuer they pleased and commanded them They haue made them daunce leape lye styll stand vp touch on the ground make curtesie march march with a pyke and winde a flate To bee shorte I am not able to tell you in a longtime howe many sundrie thinges they haue taught them and made them doe For they taught them to doe all things What is the cause then why man is so well able to instruct the most vnteachable bruite beasts and doe learne of him and yet hee himselfe not able to teach himselfe nor yet learne of himselfe that that is necessary for hym to learne and without the which he is in deed no man Ierom. No not the wife of her husbande nor the childe of the father Toby What is the cause then why doe these Landleapers take so great paine to teach beastes after this sort Ierom. It is to none other ende but to make men sporte and thereby get money of them that they myght liue the easelier Tob. Now what greater pleasure can any man haue then to see his children well instructed Is there any Ape more pleasant with whom may they haue any better pastime And what greater commodity can any Landleaper draw out of beastes which he so teacheth then the father frō his sonne the husband from his wife or the brother from his brother or one neighbour from an other if they could as wel learne of them as the beasts learne of the Landleapers Ierom. This is most certaine a man shall finde a great many moe children like the Hippopotame then the Storke Toby What manner of beast is that Hippopotame Ierom. It is a beast that is bred chiefly in Egypt in the riuer of Nile y e one half of him is like an horse and the other halfe like a fish And therefore he beareth this name that is to say a riuer horse Tob. What is thy meaning by naming of this beast Ierom. I will tell thee They that haue written the histories of the natures of beastes haue set downe the nature of this beast to bee so peruerse and cruell as that so soone as hee is come to any rype yeeres being therto brought by y e endeuour of his parents that hee will kill his father and afterwarde haue to doe with his mother And howe many children thynkest thou shall wee finde at this day who are not grieued that Fathers mothers liue so long and thinke of nothing els but to see the end of them Toby And how many thinkest thou there are of such childrē who bring their parentes to the graue with very sorowe and pensiuenes to see their vntowardnes Ierom. Alas if man sheweth him selfe to be such a one to those who haue begotten him and brought him vp what good shall other men hope for at his handes Toby But tell mee also I beseech thee what thou meanest by speaking of the Storkes Ierom. I put in them beecause they are of a cleane contrary nature For if wee shal giue credit vnto natural Philosophers both Greeks and Latines to their Prouerbs they bring vp comfort their dams in their old age by that meanes shew thē selues thankful vnto them for their bringing vp of thē when they were young How sayest thou Theophrast is it not so Theo. In very deede the Hebrewes giue this Fowle which here in our lāguage we call a stork giueth her in y e Hebrew tōgue a name which signifieth mercy curtesie And therefore there is great lykelyhood that this name was giuen vnto her vppon the reason which thou haste yeelded And therefore Basill the great exhorteth all Christians to followe the examples of the Storke Ierom. And Suydas also testifieth that hereupon an Embleame and deuise was made In which there was a kinglye scepter layd vpō an Hippopotame therevpon iewbed certaine Storkes To. What was the meaning hereof Ierom. The meaning was this That Kings and Princes should by their power and authoritie suppresse all vnthankefull wicked and tyrannous personnes that would not yeelde their obedience to those to whom in duetie and conscience they are bound but yeelde ill for good both to theyr parentes countrey and Church whoe had begotten them and brought them vp And contrariwise they that should sustaine and maintaine al such as were Debonaire and acknowledged the good turnes which they had receyued and had discharged them selues of all such dueties as of right they ought Theo. And for that cause also S. Ambrose saith that amongst