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
Hesiodus is one of y e moste aūcient Greke Poets that wee haue And because that whiche he writeth of this matter agreeth very well with many of the pointes which Theophrastus hath alledged but chiefly out of the bookes of Apocripha whiche beare y e name of Esdras I will recite that whiche he writeth of the 4. ages speaking first of the goldē age thus muche in effect We must beleeue that Gods and men together first were framed When golden age ouerspread the yearth and Saturne ruled aboue Men liued like Gods and voide of care no labours toyle their lande Ne tedious age ne sicknesse grief did once their myndes remoue From spotlesse life from pleasaunt cheare and Death was but a sleepe And fertillyearth her pleasaunt fruites did yeeld withouten toyle Their goods were common mindes were on no hatred here could creepe O happie age whose mery myndes were placed on suche a soile Now heare what Iuuenall saith touching this Golden age In tyme past poore men liued in field without fraude or deceit And anon after he saieth Thei thought it shame and worthy death if youth by age had paste Not shewyng honour vnto them and would the bearded man Should reuerenced be of youth though thei excede in corne and Maste Suche honour beare thei vnto age suche reuerence beardes had than Tobie Iuuenall toucheth emong other pointes one wherein there is greate ouer sight at this daie For youth is now so ill manered so proud so stout so ouerwening so shamelesse and so vnbridled that in stede of honouryng their elders thei despise thē whiche is worthie of greate blame Ierom. Thei are blame worthie in deed for thei peruert both the order of God and nature for God hath giuen expresse commaundement to honour age and to reuerence the horie heared and graie bearded And though GOD had not so commaunded nature ought herein to be a Schoolemistres vnto vs except we will willingly resist her as Monsters Tobie Wee maie easilie thinke this to be true for that the Gentiles them selues were constrained to acknowledge it a dutie And thei learned not by the holy scripture and lawes of God to honour their elders for that it was not giuen and reueiled to them as to the children of God but haue learned it by lawe of nature whiche is common Schoolemaisters to all Ierom. This Schoolemaisters nature of whom thou speakest hath so emprinted this in the hartes of all men that euen thei whiche will neither heare nor obay it are neuerthelesse constrained to confesse it bothe to be right honest and of duetie as the Ambassadours of the Lacedemonians did wel declare to the Athenians For on a tyme there were certaine common Playes at Athens with Scaffoldes made wherevppon these Ambassadors were placed very honorably there was a poore old man an Athenian whiche gatt vp as the rest did but all the seates were taken vp and because he could finde no seate but was faine to stande al the people laughed hym to skorne sauyng the Lacedemonian Ambassadours whiche rise from their seates to giue hym place The Athenians seyng this courtesie liked it well and gaue them greate praise Wherby thei shewed that thei knew what was honestand praise worthie but none of them desired to haue this praise Therefore the Ambassadours saied The Athenians can iudge bothe of courtesie and honestie but thei vse it not Tobie Then are thei of the nomber of those that knowe muche good maner but vse none and surely these Ambassadours bothe shamed and taunted them as thei deserued But to come to our matter though young men dispise their elders we neede not meruaile if thei care not for their elders to whom thei owe duetie because of their age seyng there are so fewe that honour and reuerence their naturall fathers and mothers as thei ought neither can awaie with them Ierom. It is not at this daie alone that Children haue neglected their duetie towardes their Fathers and Mothers but also the one against the other and cheefly against God And therfore Hesiodus speakyng of the siluer age toucheth it somewhat to this effect The children of the siluer age did next succeede the golde Vnlike the first in wit and deede and vnder Mothers wyng Were busied in their parentes workes tell thei were waxen olde And simplie lead a toilyng life and knewe none other thyng And when thei came to perfect age and fell to shift for foode Their life did wast and pinyng care did fret their peeuishe brests And enemies styng betweene these fooles gan breede muche hatefull moode And careles thynking on their goods dispise their heauenly hests He speaketh like a heathen of their religon whiche was diuers according to the diuersitie of the Countrey for thei had diuers Gods which thei helde as Patrones as our Papistes helde of their Sainctes And because they had diuers manners of Seruices and Ceremonies and diuers vsing thereof as our Papistes haue in their religion Hesiodus condēneth those which follow not the maner of Religion of their owne Countrey And then anon after he addeth the punishment whiche God laied vpon them agreeyng to Ouid whiche had written more at large of the flood as farre as he knewe followyng the holie Scriptures as other Poets did which wrote before hym whiche is thus muche in effect When Ioue once sawe that thei dispised to yeeld the Gods their due In wrath with waues he drencht the earth and formed it a newe And from thēce he commeth to the brason age whereof he speaketh thus muche Next after came the Brasen worlde vnlike the siluer farre Men made of Okes of courage stoute delightyng muche in warre No rest no lawe a stony worlde with loftie lookes and grim No force could feare their fierie moode and large of bone and lim Tobie When Ouid speaketh of the fower ages as farre as I perceiue by that that thou hast rehearsed of his Metamorphosis he maketh no mention of the decay of strength in mans body but onely of the decrease of vertue and encrease of vice But Hesiodus writeth of bothe and me thinketh he doth not muche disagree from that whiche is written in the holie Scripture touchyng of auncestors before the flood anon after For euen at that tyme the strength of man beganne to deminishe and decaie Is it not true Theophrastus Theo. Iacob beareth witnesse of that before Pharo saiyng The whole time of my Pilgrimage is an hundred and thirtie yeres feare and euill haue the daies of my life been and I haue not attained vnto the yeres of the life of my fathers in the daies of their Pilgrimage And Dauid after hym saieth of his tyme The tyme of our life is threescore yeres and ten and if thei be of strength fourescore yeres yet their strength is but labour and sorrowe for it is cut of quickly and we flee awaie Tobie Yet notwithstanding methinkes Iacob and Dauid were long before the tyme that is compared to
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
Deuilles in the possessed Matth. 8. Luks 8. The errours of the Papists touchyng Mary Magdaline Luke 7. Ihon. 12. Luke 7. 8. The number of mortall sinnes The differeÌ„ce betweene mortall and veniall sinnes The seuen Deuils which were in Mary Magdaline The differeÌ„ce betwixt the possessed and those that the Deuill dwelleth in by sin In what sence the wicked maie be holden for possessed Of the garde and ministery of Angelles Psalm 91. Hebru 1. Math. 4. 18. Psalm 34. Daniel 10. 2. Kyng 5. Wakefulnesse against snares assaults of Sathan 1. Peter 5. To teÌ„pt God Dan. 6. Math. 4. Luke 4. Psal 95. Heb. 4. 4. 1. Cor. 10. The Deuilles diligent to hurter Iob. 1. 2. Math. 12. The power that the Deuill hath to torment men Math 8. Marke 5. Luke 8. The abidyng â—f the possesâ—ed in graues â—nd desertes â—uke 8. Torment of the body and mynde Fonde imaginations of franticke men Nider in formicar Lib. 5. cap. 12. The feare of death The torment of those that are giuen ouer to Satan Matth. 26. The iudgement of God on the wicked Prouer. 16. The Image of the hell of the wicked Esaie 48. Thei that hate and are wearie of all men Math 8. Mark 5. The Deuille power brideled Iude. 15. 16. Tyrauntes possessed The crowneâ— and hornes of the redd Dragon Apoc. 12. Psal 32. Dan. 7. Blacke Deuils The Prince of darknesse his liuerie Math. 28. Mark 16. Luk. 24. Ihon. 20. Actes 1. 10. Ihon. 12. 15. 2. Cor. 3. Luke 22. Ephe. 2. White Deuils 2. Cor. 11. Auncient blacke Diuels and white Deuilles A Deuil both white and blacke Iulians deuill conuerted into a white deuill Tripart hist lib. 6. Alluringes of Iulian to deceiue Christians Christians in Iulians Court Another subtilty of Iulian to make men haue the better deuotion to the heathen religion The offence of the euill life of Pastors Hypocrisie in stead of holy life A reformatioÌ„ of Iulian in the heathens Priestes Tripart hist lib. 6. cap. 28. Popish reformation The Philosophicall life of Iulian. Tripart hist lib. 6. Iulians court Tripart hist lib. 6. The Monkish bringyng vp of Iulian. The dissimulation of Iulian The continence of Iulian The foundation of Hospitalles by Iulian. The charitie of the auncient Christians Ihon. 1. 7. Christians called Galileans The example of Iulian to the shame of Christians Charitie required in those that brag of the Gospell Marke 5. Luke 8. Matth. 8. The Deuilles worshippyng and coÌ„fessing Iesus Christ Ihon. 6. Matth. 8. Marke 1. Luke 8. Ihon. 17. Actes 16. The Soothsayer of Philip The confessioÌ„ and constrained praiers of Deuilles The coÌ„plaint of Deuilles Math. 8. Mark 5. Luk. 8. Marke 5. Luke 8. The Deuilles desire attonement Good Deuils when thei could do no more harme The Gospell manifesteth Deuilles The wicked accusing of the Gospell Luke 23. Actes 27. The coÌ„plaint of the newe possessed The maner of gettyng of goodes by Priestes and Monkes To whom the goodes of the Churche belong The cloake wherewith the Prophetes of Antichrist couer them The colour that the Deuilles complaint hath against Iesus Christ What is first to be considered in all controuersie 1. Cor. 14. Phil. 4. Ihon. 8. The coÌ„plainâ— of those that doe wrong against those that receiue wrong The cause why the wicked complain of the Gospel Thei whiche abuse the Gospell makyng it serue to their owne gaine and affection Thei that can not suffer to be reproued by the Ministers of the Gospell Hirelinges good sheepeheardes A slaunder on the good Ministers of the Gospell touchyng the administration of the Churche goodes Flatteryng Ministers The enemies af the discipline of the Churche Lack of good Ministers of the Gospell The coÌ„tempt of the Ministers of the Gospell Thei that are content with outwarde shewe of religion onely Chaunge of Popedome Temporall Pope The diuision among those that brag of the reformation of the Gospell Magistrates which vsurpe authoritie ouer the Churche Mans traditions chaunged into other as ill Condemnation without iudgyng the cause Perpetuall strife betwene God and the Deuill and his seruaunts The euill and the good mingled together in the Churche The Churche persecuted by her owne â—eroboam Ahaz Ozia Achab. Iesabell Hely 2. Kyng 18. Achabs reproche to Hely The rebellion of the Magistrates and people against the Ministers of the Lorde â—ypocrites aâ—ong the â—â—ithfull in 〈◊〉 Churche Math. 13. Marke 4. Matth. 13. Rom. 6. 7. 8. Imperfections in the perfectest Roma 7. The foundation of the spiritual Pope Euill reforming of the Churche The declaration of the Ministers to the Magistrates Magistrates abusing the Gospell aud their office Popedome chaunged not abolished A Popedome more daungerous then the first Good Ministers preuent the newe Popedome Priestes and Monkes transformed True reformation of the Churche The ignoraÌ„ce of many Ignoraunce worthie of blame Fault in the Ministers False detractours to hinder the discipline of the Churche â—ow the true Ministers of â—he Lorde are â—â—dges of the â—icked â—zech 22. â—â—on 16. The wicked will neuer finde tyme to heare the condemnation The reasons of those thaâ— are conuinced by the word of God 〈◊〉 with 〈◊〉 profite is â—â—ungerous Dogges and swine turne against the seruauntes of God Matth. 7. The punishment of God for too long bearyng with abuse The reproche of the Papists for pollutyng the sacrameÌ„ts in reformed Churches Math. 7. Thei that wil deferre the tyme with God The hypocrisie of those whiche seeke excuses Psalm 2. The obedieÌ„ce whiche we owe to God Desire to doe mischiefe The Genezarianâ— The true meane to driue awaie the Deuill Esa 11. 2â— Luke 8. Feare of the power of god without taste of the goodnesse thereof Matth. 8. Marke 5. Luke 8. Diuers knowledge of the Gospell Feare of God without any loue towards hym The cause that letteth many from followyng the Gospell Suche swinâ— as bothe reiect Christ themselues and cause oâ—ther to doe the like â—ath 2. MeÌ„ troub at the bâ— of Iesus Christ Luke â— â—e vaine â—re that tyâ—â—nts haue 〈◊〉 the Goâ—â—ll should â—â—der their â—â—gdome â—â—th 18. 〈◊〉 6. 18. Worldly quietnesse preferred before the quietnesse oâ— the conscieÌ„câ— â—â—ei that reâ—â—â— the disciâ—â—ne of the â—â—urche to â—â—oyd trouâ—â—â— â—he yoke of â—hrist and â—â—e yoke of â—athan â—ath 11. Iesus Christ is schoolemaister to the humble and not to the proude Math. 11. Isaiah 66. 〈…〉 1. Pet. 5. Rom. 12. Philip. 2. S. Aug. in his 3. Booke 5. Chap. of Confess The confession of S. Aug. as concerning the pride whiche hindred him froÌ„ profiting in thâ— holy scriptures There are manye that will counterfeit S. Augustines pride but they will not follow his humilitie Libertine Atheists Libertine Balaamites Libertine Courtiers Libertine newters 1. Cor. 1. What it is to conteÌ„ne prayer Psal 19. 119. 2. Pet. 1. Iohn 16. Psal 16. 1 Psal 50. Mat. 7. 18. The iudgment of God against the contempt and hating of his word Deut. 13. A preseruatiue against errors Of Lunatique deaf dumb and blind Demoniacques Mat.