thei knowe that thei cannot bee long mainteined if that coler or maske be taken awaie wherw t thei maske and coueâ— all their falshoode abuse and blasphemie Theo. It is very hard for simple ignoraunt men to knowe the wrong that these enemies of the truthe dooe to the true seruauntes of God by reason of the Deuilish subteltie y t thei vse and their shamelesnesse not vnlike these Deuils that complained of Iesus Christe and asked hym what he haâ— to dooe with them as if he had offered them greate wrong and warred againste theim without reason For as for theim it semeth that thei haue nothyng to saie but that Iesus Christ should suffâ—â—â— theÌ„ in peace and quietnesse and therefore y e fault is not in them as thei saie that there is no agreement betweene Iesus Christe and them if Iesus Christe did not trouble them and were cause of all the strife Ierom. I am afraied if thou hold on that thou wilt become the deuills atturney for it seemeth by thy talke that thou giuest a very good colour of reason to their cause Theo. If wee should onely regarde the complaint of the Deuilles without consideryng the principall cause whervpoÌ„ this disagreeyng is grounded it might seeme that Iesus Christ was in great fault But we must consider who began the strife Ierom. Seeyng that God is the God of peace and not of strife and the Deuill is a murtherer from the beginnyng it is not to bee doubted but that the Deuill is the aucthour of all the discord and strife Theo. I putt the case that a whorehunter or haude steale awaie an honeste mans wife and the housbande commeth and demauÌ„deth his wife of this ruffian that hath stollen her awaie and reuileth this ruffian or haude for the wrong that he hath dooen hym and goeth to lawe with hym whereby there ariseth great strife I would aske of thee who were in the faulte Either the housbande who hath had this great wroÌ„g or the Rauisher who hath plaied hym this wicked pranke Ierom. This whorehunter or baâ—ed hath as muche reason to complaine and 〈◊〉 angrie as hath a theefe or robber whiche is called to account of theftes and robberies whiche he hath committed and whiche is called to iudgement for thesame Theo. It is certain that suche fellowes would haue nothing to doe with those that thei haue wronged neither with suche iudges as should call them to accoumpte and pronounce sentence against them Ierom. But neuerthelesse it followeth not but that thei whiche haue been thus wronged haue iuste occasioÌ„ to pursue their right Neither doeth it followe but that Iudges and Magistrates dooe verie well execute their office in condemnyng suche accordyng to their desertes And though thei crie out against those whiche sue theÌ„ we haue nothyng to do with you thei maie well be answered but we haue to doe with you For if the wicked and giltie might be quitte and escape the gallowes with suche coÌ„plaintes and cries thei would al escape And if there were reason in these coÌ„plaintes the Iudges and not the giltie ought to be condemned thei that demaunde iustice and not thei whiche haue coÌ„mitted the fact and deserued correction and punishement Wherefore the common prouerbe is well verified in suche as bothe offer wrong and complain that the lambe hath troubled the wolues water he can bothe bite whine Theo. This is the greatest wickednesse in the worlde and yet it is daiely vsed against Iesus Christ and his Seruauntes whensoeuer thei haue to doe with the wicked and reproue them of their faultes and goe about to bryng them vnder the yoke of the Lorde This is the cause that thei crie out against the Gospell This is the meanes that thei trouble the world with This is the cause that euery man crieth against the seruantes of God Let vs accuse them of fellonie What saiest thou Tobie Tobie You haue talked of Priestes and MoÌ„kes and such other which you cal Papistes how thei coÌ„plaine as sore wronged because thei go about to reforme them accordyng to the word of God but haue you no such possessed among you you ytâ—â—unt so much of the reformation of the Gospel But I promise you I will not accuse you any farther in this matter but will leaue it to Eustace who shal go forward with it Eust As for me I knowe many whiche liked the Gospell well when in the beginnyng their Preachers cried against the abuse y t thei said was in the Romish church and in Priestes and Monkes Thei liked well also that the goods of y e church should be taken froÌ„ Priests and Monkes to haue the gouernmeÌ„t of them themselues vnder colour that the Priests and Monkes abused them and that thei should be put to better vse but God knoweth how euill thei are bestowed vpoÌ„ many in many places Tobie The worst is that those whiche haue not doen herein as thei ought and whiche dayly forget themselues more and more cannot nowadaies so much as suffer the Preachers to admonishe and reproue them and to stirre them to bestow it where thei ought to bestowe it accordyng to the order and discipline that heretofore hath been vsed in the Primitiue Churche euen since the Apostles tyme. Eust Therfore we may well saie of theÌ„ as Theophrastus and Ierome said eueÌ„ now of our Priestes and Monkes For I doubt not but if thei were called to account for the bestowyng of such goods and if it wer taken out of their handes as it was taken from our Priestes Monkes and giueÌ„ to such as should better bestow it thei would take pepper in the nose and fal to plaiyng that Deuils parte wherof you spake euen now in good earnest I am sure thei would at the least play y e part as well as you said that our Priestes Monkes and their adherentes plaied it when it stood them vpoÌ„ Tobie Yea some of them play that part very well against their owne Preachers but I know not by what meanes For first ther are many that are so meale mouthed that thei dare scarce open their mouthes to speake one woorde that should displease in reprouyng their faultes Some other better knowing their office lesse esteeming their belly dare boldly reproue the faultes of â—hose that do amisse and specially in the bestowyng of the goodes of the poore but yet thei deale not so sharply with them as thei ought For thei vse them more fauourably then thei vsed the Bishoppes Priestes and Monkes There is no talke of taking away the administration from them but onely to correct such manifest faultes as euery man doeth plainly see Eust If thei can not suffer to bee admonished and reproued so fauourably as thou saiest how would thei suffer their Preachers to vse them as thei haue vsed our Priestes and Monkes in like matter Tobie Thou maiest will thinke that if Priestes and Friers went about to defend their cause with fire
coniuring of Diuels Translated out of French into English by T. S. Gentleman ⧠Imprinted at London for Iohn Perin and are to bee solde in Paules Church-yard at the signe of the Angel 1583. he had heard him more at large hee was a greate deale the rather desirous to deliuer him then euer he was before To. If he had continued stil in that mind it had byn much better for him Theo. That is true indeede But because there was no true feare of GOD in him neither yet had taken deep good rooting in his hart it forthwith vanished cleane away when he was pressed to the contrary and neuer straue to withstand the crueltye of the Iewes And yet hee shewed himself to beare more reuerence vnto the name of GOD then a great many of those who would at this daye be taken not only for Christians but also for the very staies and pillers of the fayth For although they know well inough that the causes which come before them concerne the glory of GOD and his Churche yet haue they lesse care to giue iudgement and condemne them without further enquiring what were the best way for thē to take making lighter account of giuing iudgement on them then of the least cause in y ◠worlde whether it were of a money matter or of any other worldly thing whatsoeuer Tob. If there were in them but that feare which they ought to haue in condemning the cause of God vnder the name and tytle of heresie mee thinketh they shoulde therein bee more circumspect and discreete And for mine owne part as ignoraunt vnlearned as I am yet I euer abhorred these fire tormentors who so little esteemed of the liues of men especially in such a cause Theo. Truely if thy firste reason which thou hast alleadged would not serue them mee thinketh that the second which thou euen nowe diddest touche might right well suffyce for them to cast I will not say a litle water into their Wyne but into their fires For to take away the liues of menne is no small matter in the sight of the Lorde But the offence is a great deale more haynous when as menne for Gods cause shall take life away from suche as shoulde rather bee preserued and suche also as shoulde bee in moste estimation with Princes and Magistrates Thus then thou seest what an inconuenience pryde bringeth with it to those that proude and arrogant For seeing they presume so muche of them selues as that they will not once vouchsafe to entertayne the seruauntes of God and to bee taught by them as they had neede it is impossible for them to vnderstande the trueth because they will at no hande vnderstande it And contrariwise as Iesus Christe shewed him selfe to bee the Teacher and Mayster of the humble and meeke euen so reiecteth he out of his Schoole all highe mynded proude and presumptuous persons And therefore hee gaue thankes to God his Father in that he had reuealed his will and trueth vnto the poore in spirite and hidde it from the mighty and great men of the worlde For there are none but the poore and meeke in spirite which are capable thereof And therefore the Lorde sayeth by the Prophete Isaiah Whom will I regarde but onelie the afflicted and contrite in hearte and mynde and him who trembleth at my woordes Saynt Paule also telleth the Corinthians That the Lorde hath not called manye wise stronge riche and honourable menne of the worlde But the moste feeble moste vyle and moste contemptible It is also written That GOD resisteth the proude and giueth grace to the humble And therefore Saynt Paule diligentlye admonisheth all Christians not to esteeme nor presume ouer muche of them selues Tob. True it is indeede that humility and honour seldome or neuer agree quietly together Theo. That is most true For wheras humilitie is not there cannot be a teacheable and well disposed hearte to receiue doctrine and discipline Which thing Saynt Augustine confesseth to haue found in him selfe by experience saying in this manner I then determined to applye my mynde to the study of the holy Scriptures that I might see what they were And beholde I saw a thinge that was neuer knowne to the proude nor opened to children but was lowly in his goyng and verie high in his arryning whiche brought greate profite and hidden secretes And as for my selfe I was euen suche a one as that I was not able to make anye entraunce into it or yet stoupe so lowe as once to be able to put my head into y e intres therof For I was not then of the opynion whereof I now speake when I looked vppon this peece of Scripture but thought it vnworthy to be compared to Tullies dignitie For my greate pryde coulde no◠away with the basenesse thereof and therfore it fled from mee Neyther was my wytte so sharpe as that it was once able to pearse into it and yet it was suche as grewe vp amongest the basest and meanest Howebeeit I might haue vouchsafed to haue beene lowlie And because I was highe mynded I thought my selfe to be a great Clearke Heere wee see howe Saynte Augustine confesseth that whiles he flattered himselfe and esteemed so much of his owne knowledge and of the pride of his mynde as that he continually disdayned and contemned the holy Scriptures And although hee had a mynde oftentimes to giue him selfe to the studie of them it was so farre of that he found any taste or sauour in them as that hee founde lesse sauour in them at that time then he did at the firste For hee thought them to bee nothing in respecte of the eloquence and knowledge which hee founde in the Bookes of Tullie and of the rest of the heathen Philosophers But after that this his pryde was come downe and abased and the opinion whiche he had of him selfe and of his knowledge hee was of an opinion cleane contrarye to his first And then hee right well perceyued all humane eloquence and Phylosophie to be no better then bladders stuft full of wind and of no substance in respect of the holye Scriptures although to the outwarde apparaunce they made a farre gallanter muster and shewe And therfore whiles the eyes of Saynt Augustines vnderstanding were blyndfolded with y e false opinion which he had of him selfe he had the more hoodwinked them with this pompe false apparaunce Tob. There are at this day a greate many in the worlde who are in the selfe and same predicament that Saynt Augustine was in at that time But I know not whether GOD will giue them that grace which he gaue vnto him to let them vnderstande their pride that thereby they might be humbled and for the false opinion which they haue of their eloquence knowledge and wisedome to acknowledge them selues to be suche fooles and blockeheaded beastes as indeede they are to the end they might bee made apte and Teacheable Schollers in the
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
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 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
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
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
and faggot these fellowes would not suffer their swordes to rust in the like cause whiche thei are well able to do if thei were put to it but the best 〈◊〉 thei haue no great cause to feare their Preachers therein For first ther are more flatterers and hyrâ—linges whiche will disâ—semble mens faultes and encourage them therein then true preachers whiche will speak freely according to their office Secondly the Ministers are of very little power and therfore there is no daunger to be feared that waie Thirdly I thinke that those whiche be of the best sort among theÌ„ desire the abuse onely to bee corrected and that the goods maie bee employed and bestowed as thei ought to be And it is al one to them who doe it so it be doen according to the order that the Church requireth Eust Mee thinkes thou art beâ—ome atturney for the preachers that thou speakest last of for thei that wel allow the doctrine whiche thei preache speake not so well for them as thou hast doen but contrariwise accuse them and saie that thei would haue the administration of the Church goodes in their own hands to dispose as thei think good as Priestes and Monkes haue doen heretofore Tobie There is a common Prouerbe that saieth when a man will hang or kill a dogge he will make hym beleeue that he is mad So there are some that cannot abide such preachers as neither can nor wil be dombe dogges as thei would haue theÌ„ but saie madnesse to their charge to make all men hate hym and to the ende that thei and their Ministerie might haue the lesse aucthoritie For the lesser aucthoritie that the Ministerie and Ministers of the truth haue the greater libertie haue Sacrilegers Theeues and Extortioners and all other wicked ones And let the authoritie be once taken from these thei feare not the hirelynges for thei are dombe Dogges which will either barke or hold their peace for a soppe or morsell or for a messe of hott broth or a good bang with a staffe And to be shorte thei marke what either pleaseth or displeaseth their maisters to y â— ende that thei anger them not Yea and to please them the better thei ioyne with them to barke against those with whom thei ought to ioyne to hunt out the Wolfe Eust It is possible that these of whom thou speakest haue vsed the reformation of the Gospel suche as it is chiefly to be fingeryng of Churche goodes And because thei haue vsed y e title of the Gospell to get it into their handes therefore thei vse the Ministers that reprooue them of the euill administration thereof as thei list fearing least thei reprooue them to the same ende that thei themselues reproued our Priests and Monkes that is to supplye the same place and enioye the same goodes Tobie It maie be that there are such as thou speakest of but I think there are many 〈◊〉 saie otherwise then thei think and make this onely a meane to put the Preachers to silence accusing them of vprores seditions and to be busie fellowes suche as will take the authoritie power of the Magistrates in hande And therefore thei laie to their charge y t thei be troublesome and that if their vndiscreete pratyng were not all would bee quiet enough therefore thei crie out that thei should suffer them in peace for thei haue nothyng to saie to theÌ„ so that no man haue any thing to say vnto them for thei haue that thei would haue Eust Then accordyng to my first talke wee maie place these of whom thou now speakest among the number of those possessed whiche complaine of the rigour and wrong that Iesus Christ shewed vnto theÌ„ as well as Theophrast and Ierome haue placed of Priestes and Monkes Tobie I wil not say against it but there are other as well as theâ—e whiche doe the like when any thyng is spoken of the obseruing of such discipline as Iesus Christ hath appointed and his Apostles and Disciples and al the true auncient Church haue put in vrâ— and practised according to the holy word of God To be short thei can be contented to heare the preachers crie out against the wickednesse of Priestes and Monkes but in no wise thei maie not awaie to heare of their own Thei would faine haue a Gospell preached without repentance without amendment of life Thei would haue suche libertie vnder title of the Gospell as to be let lose to their owne pleasures Thei would be vnburthened of the Popes yoke whom thei call Antichrist but will not bee burthened with Christes yoke Thei would be very wel content neither to haue Priestes nor Monkes for their findyng was costly and the restoryng of Church goodes very harde to heare of And therefore are contented to haue Ministers and Preachers but not so many as thei had Priestes for sauyng of charges in maintainyng them wherein thei shew them selues to be good housbandes but great hinderers to the poore flock of Christ which remaine without such foode such aboundaÌ„ce as is necessary for them and all for lacke of such preachers such number as is needful But the worst is that thei would haue our poore Ministers and Preachers heads vnder their girdles as if thei were their seruantes and tosse them froÌ„ post to piller at their pleasure And if the Ministers will not do it but if some of them well vnderstaÌ„d their office vse suche sufficient honour vnto them as thei ought to the ende that Iesus Christ and the ministerie of his Church be not dispised and dishonoured straight waies thei cry out that suche Ministers be bothe ambicious and rebelles and that thei will take vpon them the Magistrates office To be short if any Minister go about to bryng in such discipline and reformation of the Churche as the Gospell requireth strait waies thei saie Why come you hether to trouble vs Can not you liue quietly your selues and suffer other to doe so to You would pluck the sworde out of the Magistrates hande but ye would bee well swadled with it for your laboures We haue it by the haft and you shall wryng it from vs by the edge if ye will needes haue it Eust For ought I can perceiue suche fellowes would neither haue Priests MoÌ„kes Preachers nor Ministers to the end that no bodie might let theÌ„ but to know as thei list Tobie I beleue verely that there are such as thou speakest of but because thei see that thei can not liue without some forme of religion neither haue any forme of religioÌ„ without some Ministers of what qualitie so euer thei bee therefore thei are constrained at the least to make some outward appearaÌ„ce For thei foresee well enough that all the worlde would crie out on them calling theÌ„ Athistes and Epicures would laie to their charge that thei receiued not the reformation of the Gospell suche as it is but onely to scratch to themselues the Church
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
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