whiche were not tormented with one wicked spirit onely but with many some likewise wer possessed and tormented with the Deuil from their childhoode and youth some other in their age some also there were whiche were not onely in greate furie and rage by reason of the Deuills whiche possessed them but also were both blinde deaffe and dūbe And touching those that were possessed thei were not all of one qualitie as we shall perceiue more at large in this place Tobie I doe not so muche demaunde of thee the exāple of those that were tormented with many euill Spirites because we haue already talked thereof in talkyng of hym that was possessed with a Legion of Deuilles Theo. Sainct Matthewe maketh not onely mention of one that was so tormented with a nomber of Deuilles but saieth that therewere twoo Although Saincte Marke and Sainct Luke make mention but of one onely for that the storie of hym was sufficient for theim to manifest that thyng that sainct Matthew minded to set forthe for the power and grace of Iesus Christ in the storie of the twoo possessed of whom he writeth To these twoo we maie adde that whiche saincte Luke writeth of Marie Sagdaline saiyng That our Sauiour Christ cast out seuen Deuills from her wherewith she was possessed Tobie What hast thou to saie of these kind of possessed namely of Mary Magdaline for there are many that vnderstand that those seuen Deuilles which our Sauiour cast out were the seuen deadly sinnes whiche had ouercome her Hast not thou heard the like Eustace Eust. Yea I haue heard our Preachers preache so whiche saie that she was a common Harlot before she was conuerted to Christ but when he cōuertrd her he droue out seuen Deuilles out of her that is to saie the seuen deadly sinnes whereunto she was subiect like a poore miserable sinner giuen ouer to all filthinesse I thinke Theophrastus will not saie the contrarie Theo. If I should shew how many kind of waies your Preachers are deceiued in this thyng and you with them I should spend to muche tyme and goe to farre frō the cheefe matter whereof we now talke wherefore I will but glaunce ouer the pointes whiche serue least to our matter Eust Wherein is it that our Preachers are deceiued and we with them Theo. First in that thei take Marie Magdaline and Marie the sister of Lazarus and Martha the sinner of whom S. Luke speaketh al for one womā where in deede thei are three seuerall women as it is easie to bee proued by the Histories of the Gospell if I had tyme to talke of it but that I will leaue till more leasure Eust What hast thou to saie more Theo. That your Doctors herein doe shew their ignoraunce in forgiuyng suche nomber of mortall sinnes as if there were but seuen Eust Why thinkest thou that there are moe Theo. Yea I saie that all sinnes are mortal of them selues for that thei deserue death euen eternall death and so remaine continually mortall to the reprobates in as muche as thei neither aske nor obtaine pardon through Iesus Christ whiche maketh them veniall to the elect of God thorow stedfast faith in him But because this is not to our matter I will wade no further in it Eust Thinkest thou then that those seuen Deuilles that were in her of their very nature and substaunce Theo. No man can denie it except he will manifestly gainesaie S. Luke and ouerthrow his meaning for he speaketh not in this place of the forgiuenesse of sinnes whiche Synners obtaine through Iesus Christe but he manifestly speaketh of the merueilous woorkes of Christe through which he not onely deliuered the possessed of the wicked Spirites whiche tormented them but also he healed many of diuers diseases infirmities sickennesses Wherefore there is no cause why thei should here take those Deuilles for the seuen deadly sinnes For if we will vnderstande hereby that our Sauiour Christ driueth Deuils out of those who he deliuereth out of their handes and withdraweth from sinne wee maie rightly saie that he woorketh many suche miracles daiely But thei are miracles in the soule whereof S. Luke speaketh no whitt in the place here alleadged but of suche miracles as were manifestly doen in the bodie it self For although the Deuill dwell in those that are subiect vnto hym through sinne neuerthelesse we do not properly call them possessed with Deuilles except thei torment their bodie or so trouble their mynde as it tourne into a furie or rage And if wee should take the Deuilles for mortall sinnes in all the possed that the Euangelistes make mention of wee could not then saie that our Sauiour Christe did cast out Deuilles of very nature and substaunce of the possessed whō he healed but only that he deliuered them frō their sinnes For there is no more reason to driue vs to take those deuils whiche possessed Marie Magdaline for sinnes then of any other so possessed Eust I perceiue well enough that I spende my tyme in waste to dispute with you For your new Diuinitie condemneth all the doctrine of our Doctors and Preachers and ye like nothyng but onely your newe opinions Theo. Our opinions are not newe neither do we condemne the doctrine of your Doctors and Preachers nor of any other but where thei are contrarie to the pure worde of God And if wee condemne any doctrine by this woorde it is not wee that condemne it but God hymself whose sentence we doe but pronounce as heretofore his Prophetes Apostles and Euangelists haue doen. Eust Seing you expoūd the holy scriptures as it pleaseth you I will let Tobie and you goe forwarde with your matter Tobie I denie not for my part but that the possessed which y e Euangelists speake of were verely possessed with Deuilles otherwise then sinners wicked and reprobate are commonly possessed with synne through which the Deuil dwelleth in thē But on the other side maie we not rightly holde the wicked and reprobate for possessed which giue them selues ouer to the deuill and doe the workes of the same For though thei shew fairer countenaunce thē those whom we properly cal possessed and shew them selues not so furious neuerthelesse thei many tymes execute strōger and horribler thynges then thei do whiche are euen holden for very possessed Theo. I doe not onely agree to that that thou hast spoken but I saie further that this sorte of possessed are muche more dangerous thē the other if a man could know them For the lesse thei are knowne the more hurt thei doe not only to other men but to their owne selues And because men can not well perceiue how the Deuil hurteth their soules by meanes of sinne God hath set forth this Image before their eyes in the persones of the possessed whiche are knowne to be suche to the ende that by thē thei might learne to know by the tyranny whiche the Deuill executeth on
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.
their bodies what tyranny he vseth on their soules when thei are giuen ouer to hym Now when wee reade that whiche the Euangelistes haue written of the possessed let vs coÌ„sider in them the estate of poore sinners whiche are in the power of Sathan Tobie What saiest thou to the first touchyng the possessed whiche are tormented with many Deuilles Theo. Thou knowest that it hath beene a common opinion among Christian men of long tyme that God hath giuen to eche man a good Angel to keepe hym and likewise that euery man hath an euill Aungell that striueth with the good and goeth about to hurte and wholie ouerthrowe hym whose euill Aungell he is Tobie Yea I can yet saie the prayer by rote that was taught me wheÌ„ I was yong to bequeath me to my good Aungell But tell me I praie thee thinkest thou not that euery man hath a good and ill Angell Theo. Thou maiest here perceiue by the histories of these possessed which were tormented with so many Diuelles that thei had more then one euill Angell a peece for thei had as many euill Angelles as thei had Deuilles within them Tobie If God suffer many Deuilles at once to fal on one man to hurt and destroy if thei can I doubt not but that he giueth also when it pleaseth hym many good Angelles to his children to guard and defend them from those wicked Angelles whiche are plaine Deuilles Theo. The holie Scripture maketh no expresse mention that God giueth any certaine nomber of Aungelles to his elect to conduct and defend them but it generally teacheth vs y t God hath created Angels to serue those that are appointed to life euerlastyng and that thei be assigned to them to defende them And therefore the Psalmest saieth That the Angels of the Lorde are camped like an hoast about them that feare the Lorde Furthermore wee reade that the charge of a whole Countrey kingdome or Empire is giuen by the Lorde to one Angell as Daniell doeth plainly declare Likewise wee reade that God hath sometymes sent many Angelles to keepe and defende one man as witnesseth the vision of Heliseus seruaunt when the Lorde caused hym to see the succour that he sent Heliseus his maister Tobie Seeyng wee haue so many enemies and so cruell wee haue greate neede of Gods sauegarde that he sende his Angelles to keepe guide and defende vs or els we should surely be but very ill kept Theo. Although our good God and father hath very well prouided for that from the beginnyng neuerthelesse we must not bee carelesse but watche continually as warriours doe that looke euery houre for the assault or allaroms of their enemies And therefore after S. Peter had admonished the faithfull to cast and laie all their care on God assuring them y t God would be carefull for them he exhorteth them after this maner be sober watche for your aduersarie the Deuill as a roaryng Lion walketh about sekyng whom he maie deuour whom resist stedfast in the faith Seyng then that the lorde hath warned vs of the malice of our enemie and of the desire that he hath to hurt and ouerthrow vs and the diligeÌ„ce that he vseth therein and likewise of the duetie on our part to resist him and the meanes that God giueth vs to defende our selues against that so daungerous an enemy certainly we ought not to be carelesse and slothfull therin For if we despise the warnynges that God by his worde hath giuen vs and care no more for them then if wee were out of daunger doe we not deserue that God in iust iudgemeÌ„t should giue vs ouer into the haÌ„des of our aduersarie as children of rebellion and disobedieÌ„ce For we are forbidden tempt God and we bothe tempt hym and mocke him when we despise his warnynges and vse not the meanes whiche he in his word hath declared vnto vs and by whiche he will helpe and succour vs. And therefore the exaÌ„ples of the possessed that we spake of euen now maie serue to waken vs that we be not sodainly ouercome with so cruel an enemy who as he desireth nothing but our vtter destruction so he ceaseth neither daie nor night to range and rome to and fro to set on vs at vnawares as we se euidently by the example of Iob and in the similitude whiche wee spake of before that our Sauior Christ made vnto the Iewes touchyng the wicked spirite that wandered in the desertes and sought for rest Tobie If one deuill be sufficieÌ„t to trouble and torment the whole world in what state bee the poore possessed that are not onely troubled with one but with many Theo. To th' ende that we maie the better iudge of this matter and perceiue the malice and rage of our aduersarie lett vs coÌ„sider in what furie he brought those possessed whiche answered our sauior Christ that thei had a Legion of Deuilles within them because thei were possessed with a great nomber as it well appeared when Christ gaue them leaue to depart by their enteryng into the Heard of Swine that were there by and then wee shall well vnderstand how we maie come to the knowledge by suche examples into what state the Deuill bryngeth mennes soules thorowe the synne that raigneth in them and into what tormeÌ„t and trouble he bryngeth the whole worlde by thesame meanes Tobie I wene S. Mathew writeth that these twoo possessed of whoÌ„ thou speakest came forth of the graues were very fearfull so that none could passe that waie Theo. S. Marke touchyng this matter saieth that he had his abidyng of hym that he spake therof emong the graues and no man could bind him no not with chaines because that wheÌ„ he was often bound with fetters chaines he plucked the chaines in sâ—nder and brake the fetters in peeces neither could any man tame hym and alwaies bothe night and daie he cried in the mountaines and in the graues and stroke hymself with stones Sainct Luke saieth further of this matter that he was long time possessed with the deuill and he ware no Clothes neither abode in house but in graues and breakyng the bandes that he was bounde with was caried of the Deuill into the wildernesse Tobie There are many thynges to bee considered in these possessed in whiche I would knowe thy minde Theo. Shewe them in order and I wil answere thee to euery of theim as GOD shall giue me grace Tobie The first is touchyng their abidyng in the graues and desertes and why the deuill rather caried them thether then to any other place For sainct Luke saieth plainly as thou diddest rehearse euen now that the deuill did cary theÌ„ to those places Theo. Thou must vnderstande that the deuill doeth not onely torment the possessed in their bodies but also thei so trouble their vnderstanding that all bodily tormeÌ„tes wer nothyng in comparison of the torment
neither for them their calling nor religiō But because thei can not iudge of true religion vpright life and good conuersatiō accordyng to the rule of Gods worde thei are contented with the life of their Priests and Monkes so that there bee no notable or apparant vice in them It sufficeth thē if thei haue onely an outward shewe of discretion and holinesse which thei take principally to consist in superstition hypocrisie ceremonies counterfaiting outward works and not in true Christian vertues And therfore whosoeuer can best plaie the supersticious hypocrite pleaseth thē best and is best esteemed amongest them And this knew Iulian the Apostata very well Therefore he commaunded the Priestes religions and Ministers of the heathens God to enforce themselues at the least to counterfaite as nigh as thei could the life and maners of the Pastors and Ministers of the Christians and that thei should vse themselues so that there might bee no apparant or notable crime in them whiche might make the people mislike thē their Ministerie or the Religion of the Gods whiche thei serued Wherefore he forbadd them to go to any common plaies to Tauernes or to meddle with any filthie practise or any vnhonest arte not seemely for their callyng To be shorte he made suche a reformation amōg these fellowes as the Pope and his make commonly among them selues for their Priestes Monkes and the rest of their Clergie For whē thei see that euery mā crieth out at their pride pompe brauerie pleasures ditties and at their greate excesse in all thynges at their Epicurian life giuen ouer to al filthinesse and enormitie more then any other thei make a shewe of reformation and creation of suche vice and horrible sin as raigneth amongst them whiche thei can in no wise excuse but in the meane while thei neuer come to the principall matter but are contented to dazell the eyes of the poore ignorant with a fained apparance of slight reformation as in apparrell in pompes in meates excessiue brauenesse in haukes in horses in pastimes and in the obseruation of their Ceremonies and suche like thynges and as for the moste notable and infamous vices whiche thei can not forbeare nor correct it sufficeth for reformation thereof to woorke secretly and not so openly and commonly that all the worlde perceiue it and point at them and that the moste vicious vnruly and moste offenciue them selues be not offended with their offensiue life In this meane while there is no talke at all of their false doctrine nor of the abuse in their Religion and in their whole state but only in these things which are so euidēt and intollerable that there is no man can beare with it no man so blunt or blinde that can not perceiue it and that knoweth it not and openly cōdemneth it Tobie Thē all their reformatiō is none other thing but onely an hypocrisie which serueth thē for a cause the better to couer their filthinesse before men to th' ende that their estate be not discried nor deffamed Theo. This reformation is of lesse appearaunce then the reformation of Iulian the Apostata For he did not onely reforme the priestes of his religion as I haue said but he did also shewe hymself to bee a very good Emperor liberall and charitable to y e poore For his life would shame a greate many now adaies I say not onely Emperors kinges and Christen princes Popes Cardinalles and prelates of the Churche whiche are more worldly then the world it self but euen Monkes Hermites and the moste reformed and the straightest liuers of thē all though their appearance of holinesse be neuer so greate For firste he was very well learned in all humain learnyng and very studious so that he was alwaies at his booke or otherwise occupied in some verteous and honest exercise at the least in outward shewe And therfore he loued wise menne but principally Philosophers with whō his court was euer furnished Since Iulius Caesars tyme there was no emperor but he that could recite in the Senate or coūcell the orations or declarations of his owne makyng As for his court and y e rest of his life he liued more like a sober and cōtinent Philosopher then like an Emperor or worldly prince therefore he put awaie his Cookes vsyng suche sober and simple diet that he needed thē not Yea he had no Barber of his own for he said one Barber could serue a great many men To be short he liued a Mōkish life For he was taught and brought vp in his youth with Monkes who in those daies wer not so sore degenerated frō the maners of th' auncient Monkerie as thei are at this present But their life had greate appearaunce of holinesse Iulian therfore had a smatche of his youthly instructiō and bringing vp which serued him the better to colour his Idolatrie For this deuill profited so wel in that Monkish schole that he had good skill in dissēbling To be short he lead suche a life as if there were any at this daie I will not speake of princes but of prelates of y e popish churche who ought to bee the light of other that should liue suche a life in suche cōuersatiō and suche knowledge men would esteeme them for holy men yea thei would worship thē as yong little gods For after his wife died he neuer maried again but liued in cōtinence all the reste of his life neither was there at any tyme any whoredō perceiued in hym Furthermore he had no seruaūtes about him to maintain pleasure or pastime but onely to serue his necessitie And as touchyng his liberalitie charitie wherof I spake before he erected hospitalles after the thexample of the Christians aswell for waifaryng straungers as for those of the countries and cōmaūded suche to be erected throughout all his cities And gaue to thē greate reuenues bothe of corne wine money and all other thynges necessary for the maintenaūce of the charges therof but chiefly he gaue greate liuyng to the poore that kept the temple of the Gods He commaunded also y ◠the heathens should make collections for the relief of y ◠poore as christians did For he said y t it should be great shame for them if those wicked Galileās which frō time to time had suffred so great hinderance and losses and so greate persecution for their religiō should be so liberal charitable that not onely thei should sustain the poore whiche were of their owne religion but also should succor help both Iewes and Gentiles whiche were their enemies and that he which had the Empire of the whole worlde and thei that followed his religion should be more niggardes towardes their owne then the Galileās wer to strangers yea to their mortal enemies And therefore he thought it greate shame bothe for hym and his Religion whiche he would exalt aboue the christian religiō to be ouereome in liberalitie and
Egyptians And therefore where they should looke vp vnto heauen they stil looke groueling downe to the earth and runne rather vnto creatures then vnto the Creator And agayne they that are about them like them neuer giue them other direction Wherefore when Saul was not well at ease hee must needes sende for remedy for his disease And his moste excellent remedy had beene to haue sent for some sound Prophete or Preacher to haue told Saul of the grieuous and great sinnes which he had committed whereby the wicked spyrit had so great power ouer him to tormēt him as he did For by these and suche lyke speeches he must needes haue been brought to repentance and so haue fled to the mercies of God whereby he might haue obtained his fauour and remission of his sinnes for if he had growne to an attonemēt with God through true and faithful repentance he shoulde haue founde at Gods handes that remedye that was moste necessary for him For that God who had striken him in his iust iudgement could and also woulde haue healed him in mercy But because that Saul had so lōg dallied w t God perseuered so long in his wicked doing cōtrary to his own cōscience as y t god would not once vouchsafe to giue him that grace to haue recourse vnto him nor suffer him haue ani mā in his Court about him to giue him that counsel Toby I doe not thinke this counsell to be the best counsel that might haue been giuen him howbeit this is the verye ordinary course which we almost all take to runne rather vnto Phisitions and seeke remedie at the handes of Creatures then vnto God the most excellent Phisition of all Theo. I doe not thinke it amisse to vse Phisitions and all other meanes whatsoeuer that men are able to helpe withall so that they be ordeyned of God But herein resteth the faulte that wee forsake GOD and runne vnto Creatures But if wee runne vnto GOD yet haue we more confidence in men in the creatures and in the meanes and instrumentes which he hath ordained then in God y ◠framer and worker of all without whome all the instrumentes are able to doe nothing And therefore it is written of king Aza that GOD tooke away his life from him because that in his sicknesse he trusted more vnto his Phisitions then hee did vnto GOD. Nowe if God punyshed those whoe vsed such remedies as hee had ordayned when as they put their confidence in that which they should haue done in him we ought not to meruayle although hee seuerely dealeth with many who are not contented to abuse the meanes which hee hath ordayned but seek after other meanes which he hath forbydden put therin their whole trust To. They which haue recourse to the Deuill and vnto Charmers and Sorcerers who are his Ministers directe them selues to other Phisitions and meanes then GOD hath ordayned Theo. Neyther doe these men escape the heauy hande of GOD although hee be slow in comming nor yet they which runne vnto Idolles and to straunge Gods Toby But I pray thee tell me whether Musicke hath any power against such kinde of madnesse as Saules was or not For it is to be presumed that they which gaue Saule counsell to send for a cunning Musition where of this opinion Theo. There are many Melancholike and franticke people whom Musicke serueth as a medicine because it reioyseth and tempereth mens affections and thereby draweth awaye their imaginations els whether if it be vsed as it should be But Saules madnesse proceeded not onelye of a ladde and melancholicke humour eyther yet vppon anger and wrath But the principall cause was supernaturall And therefore although hee founde him selfe somewhat comforted and eased when Dauid played vppon the Harpe yet continued hee still in his madnesse yea insomuch that he still enforced him selfe to thrust through Dauid his Musition And therefore hee was to looke for remedie some where els For Saules madnesse proceeded from the cursse of god wherewith hee threatneth all such as will not obey his lawe that hee will strike them with blindnesse furye and madnesse in such a sorte as that hee will make them sencelesse that they shall be no more able to guyde and gouerne them selues then those blind men that grope by y e wals at noone dayes Toby Surely this is an horrible and very fearefull threat Theo. All the rest of the Prophetes which liued after Moses threatned the like curse and vengeance namely to tyrauntes their Counsellors and Offycers when as they threatned them that God would sende amongst them a blockish sleepy drunken spirite To. I thinke that foolish and wicked Counselles which greatly hurt Princes their courtes and principalities proceede from such a spirite Theo. That is questionlesse For seeing they make no account of the counsel of God which he delyuereth vnto them by his worde and seruauntes they are worthy of such counsellors as are ledde with such a spirite As the false Prophetes of Achab who were by y e iust iudgement of God sent vnto him to deceiue him as he had well deserued To. Thou wouldest thē thus conclude that there is no suffycient Phisition to deliuer or ridde men of such inconueniences saue the most excellent Phisition of al. Theo. Our sauiour Iesus Christ yeelding a reason why his Disciples were not able to heale the Lunaticque tolde them that that sort of Deuilles could not bee cast out but by fasting and prayer Toby Why sayd he so Theo. He himself declared that sufficiently enough when as he as wel rebuked his Disciples as also the father of the Lunaticque for their incredulitie giuing them therby to vnderstand that y t was the cause why his Disciples were not able to cast out y t Deuil albeit they had vsed al the skil and cunning they had Wherefore seeing it was for want of fayth it was requisite that their faith should be encreased And this could not be had but by the grace of God For fayth is the gift of GOD And therfore as we cannot haue it without him no more also can it bee encreased but by him alone And therefore Iesus Christ exhorted his Disciples to pray that it might bee encreased in them Wherfore sith it is so we must addresse vs vnto GOD by hearty and faythfull prayer And prayer can in no wise please him without it come from the soule and heart And because that abstinence or fasting greatlye auayleth the soule or minde forsomuch as being lesse pressed by the body it is better disposed towardes God therfore the seruauntes of GOD haue commonly ioyned abstynence and fasting with their prayers when as they would addresse them selues vnto his Maiestie for any things of great importaunce and be more feruent in prayer according as the necessitie of the cause requyred And therefore Iesus Christe meaning to let his Disciples vnderstande that
the Romaines the Storke was taken to be an example of all pietie and debonairtie Toby This deuise wher of thou speakest Ierome thinketh it not too much amisse What saiest thou to it Theophraste Theo. I will tell thee mine opinion I doe consider thus with my selfe howe it should be possible that one man shoulde be faythfull to an other when as man is so trayterous so vnfaythfull and altogether so vnthankful towardes God his Creator who is both his Father and souereine lieg Lorde and Prince For howe can hee obey a mortall man who is a Rebell to the immortall GOD who hath both our lyfe and death in his hand and is the same God by whome we are liue and dye And therfore is not this a most horryble thing that man who is but a worme of the earth and no man in deede in respecte and scarse able to crawle vpon the ground should be so vnthankfull and rebellious For were it not for the hope of eternall lyfe wee might right well say that he were the most myserable of all the creatures in the world And yet he dareth him selfe alone boldly resiste al order of nature and refuse to doe his duetie wherunto al the rest of the creaturs are most obedient He boldly dareth lift vp him selfe against the Authour and Gouernour of all things who made him of the slyme of the earth and in a moment is able again to dissolue him I cannot inough meruayle when as I consider of this great pryde and arrogancy of man how he alone dareth resiste his God whome all the rest of his creatures the heauens the earth the sea the starres and planets al the elements beasts Angels and Deuils obey Toby Surely for mine owne parte I woonder at it euen as much as thou doest Theo. But thou wouldest a great deale more woonder if thou diddest more narrowly consider of the infirmitie and myserie of man wherewith hee is continuallye enuyroned and as it were almoste quite and cleane swallowed vp sithence the time of his conception and what his nature and frame is And therefore seeing we are entred into this talke me thinketh that this coÌ„sideration and contemplation wil not be amisse for vs to debate on For the which cause I am of the opinion that wee might handle this poynt somewhat more at large if you will agree vnto me herein Howbeit I feare nothing but that we should be ouer long because there are in this behalfe many good thinges and worthy dilygent consideration Ierom. I beleeue there is none here but would be right gladde of it For it is a matter worth the handling But to the ende we might all profit the more I take it that our best way were for the present to talk of some other matter between recreate our selues a little in this faire Garden For when our mindes are alwayes occupyed about one thing it groweth yrkesome vnto vs at last although it were neuer so pleasaunt or profitable Againe we cannot so well carry away all when our mindes are surcharged with ouer great a multitude of matters and besides when wee haue no delight in that that we heare Eust Without doubt there is nothing more certaine To. I know not my maysters whether you be weary or no But for mine own part I am weary of hearing of good talke when I shall tarry all day and all night about it Theo. And I doe thinke that there is none of vs weary in this good coÌ„pany But because we may be the fresher and followe the matter more cheerely I am contented to agree to Ierome And therefore I thinke it moste expedient that we walke a little here in this garden and looke vppon the goodly flowers which God hath created for our vse to the end that in beholding of them we may the better alwayes learn to acknowledge his great power wisdom bountie and that therby we may haue the better occasion to prayse him and yeelde him our humble and hearty thankes And then wee maye after enter againe into our matter And where wee haue heretofore spoken in generall of the disorder and confusednesse of the world and of the daunger wherein it standeth wee will also speake somewhat more in perticular of man who is the cause of all the disorder and great mischiefes that at this present reigne in the world Tob. Seeing you are all of this opinion I promise you I for my parte wyll not be against it Let vs rise therefore and get vs hence FINIS Imprinted at London at the three Cranes in the Vintree by Thomas Dawson for Iohn Perin in Paules Church yard at the signe of the Angel 1583. Commentaries of Origen vpon Iob. The cause of the greate coueteousnesse whiche now raigneth Couetousnesse in age Cice. de senect The voyage of mans life Care â—oges of a voyage Cice. de senect The vse of richesse in age The fowerth booke of Esdras Chap. 5. The stature of a man dâ—minished 4. Esder 14. The deuision of the ages of the worlde The old age of the miserable worlde The decrease of vertue and increase of vice A prophecie of Iesus Christ and S. Paule touchyng the laste daies Matth. 14. Luke 21. 1. Tim. 4. 2. Timo. 4. Hsiod ope dies Lib 1. Iuuenal sat 13. Lawe to honour elderâ— Leuit. 1â— The lawe 〈◊〉 nature A taunt of the Lacedemonians to the AtheniaÌ„s The dispising of fathers and mothers The siluer age Gene. 6. 7. 8. The Brasen age Gene. 4.7 Gene. 47. Psal 90. The Iron age Psal 71. The ragyng worlde like an olde ape or beare Pope Leo Clement of the house of Medicis haue giuen euill medicines to the worlde Medicines in Englishe Phisitions The worlde is frantike Esay 30. The worlde in decaie Gal. de loc affect The fable of Atlas De fac qui appar in lum Diuersities 〈◊〉 follie Horace ser Lib. 2. sat 3. â—en 7. 8. 19. â—ath 24. Thess 5. The new melâ—yng of the Worlde Apoc. 12. Apoc. 〈◊〉 Punishment of Iewes Matth. 12. Exod. 13. 14. 19. 20. Psalm 78. 1. Esdras 1. Daniel 9. Rom. 10. 11. Matth. 24. Luks 21. Matth. 2. 4. The Iewes are amanifest example of the iudgemeÌ„t of God Gene. 19. Gene. 13. Stra. lib. 16. Cor. tac li. 23. The Israelites Iuda Matth. 23. The destruction of IerusaleÌ„ a figure of the ende of the worlde Matth. 24. The true Phisicke of the diseased and possessed worlde Matth. 8. 17. Marke 1. The PhisitioÌ„s of the diseased worlde Actes 19. Psalm 65. Matth. 8. 14. Ihon. 6. The true coniuryng of Deuilles Actes 16. Psalm 116. 2. Cor. 4. Princes Courtes Psalm 59. 1. Samu. 19. Psalm 10. Micha 7. Esaie 59. Roma 3. Psalm 7. Mich. 7. A propheticall anatomie of man and of the world Esay 5â— The state of the worlde The greatest daunger now a daies A deafe man in a chafe The worlde deaffe blind and possessed Matth. 12. Marke 8. The diuersitie of the possessed healed by our Sauiour Christ A Legion of