all the ruine that was in the Churche of God was a good Kyng and very zealous of the glorie of God Wherefore rightly Hely answered him it is thou thy fathers householde that troublest Israell And here doeth Achab shewe hymself like these Deuilles which complained of Iesus Christ And yet all these Kynges of whom I haue spoken would not be holden for Infidelles no more then those whiche in these daies will be holden for Christiā Princes magistrates yea reformed accordyng to the Gospell and neuerthelesse thei will receiue the Gospel but according to their own pleasure And if that in al tymes there hath been suche contradiction of Princes and magistrates against the seruauntes of God and if thei refused to submit themselues to the worde of God the rebellion was not lesse amōg y e people whiche commonly followe the maner of their Princes and Lordes rather of those that rebell against God and his seruauntes thē of those that shewe their duetie as thei ought to God warde And sithe it is so what reason is it to condēne as wel the true seruauntes of God the good Magistrates and other good men which do well discharge their office as their aduersaries which from tyme to tyme haue troubled the Churche Eust I graunt that wer no reason but this is nothyng to my talke Theo. It is al one For it semeth that thou wouldest haue so perfect a Churche y t there should be no dissention or discord but it is in vaine to looke for any such here as our Sauiour Christ hymself hath well declared vnto vs by the parables and similitudes which he vsed For there will alwaies bee ill fishe among the good in the net of the Gospel and the Lordes fielde will neuer bee so cleane in this worlde but that there will bee alwaies darness mingled with the good seede which wil be so like in growing y ◠it cā not be knowen frō the other till it shewe it self farther Eust What is the cause thereof Theo. Among others there are twoo most worthie to be noted Eust Whiche be thei Theo. The first is that the Deuill doth alwaies mingle his seed with the Lords seed vntill the Lorde doe cleane separate them Eust And what is the second Theo. The second is that the very childrē and seruaunts of God are neuer so perfectly regenerated in the worlde neither can not so well mortifie their olde Adam sinful flesh but that there alwaies remaineth many carnall affections in them yea euen in the perfectest whiche is the cause thei can not be so perfect as thei ought to be Wherefore the most iust are greatly greeued that thei can not become so obedient to the will of God as thei desire and as God in his law requireth euē as S. Paule witnesseth of hymself But I wil leaue to talke any more hereof at this tyme because I wil come to y e point y t Tobie talked of touching the new temporal Pope Tobie Truely I would gladly heare thy mynde therein Theo. I doubt not but the Deuill would be glad to doe as muche as you haue spoken touchyng this matter in those places where the spiritual Pope is beaten doune He hath heaued vp his spirituall Pope vnder y e title of Minister of the Churche and hath taken occasion to giue vnto hymself many goodly titles and suche authoritie as the spirite of God giueth to y e true Ministers of his word and their Ministerie But if the Deuill and his false Prophetes and pastors haue abused the name of this holy ministerie and the true ministers of the Lorde to vsurpe tyrannie ouer the Churche of Iesus Christ vnder this colour it followeth not therefore that the authoritie of the true Ministerie of the church and the true ministers of the Lord which is giuen them of God and not of men ought to bee diminished For whosoeuer vseth suche meane to correct the fault that the Pope and his haue committed in this behalfe doth not reforme the Church but deforme it more thē it was before And therefore when the true Ministers of the Gospell preached in the beginnying against the Pope and other false Sheepeheardes whiche haue abused the ministerie of the Church and wholy ouerthrowen it and whē thei haue admonished Princes and Magistrates to set to hande that the abuse whiche was in the Church might bee corrected and reformed accordyng to y e word of God thei preached not that the Magistrates should take any tyrannie ouer y e Church whiche thei condemned and that thei should tread the ministerie therof vnder their feete but that thei ought to bestow their whole power in restoryng of it to such perfectnesse as it ought to be according to Gods word And to the ende that the Magistrates should not sticke at it and think that it belonged not to them thei shewed them what was their duetie and how muche God had honoured them in callyng them thereto Thei likewise declared vnto them the honour that the spirite of God sheweth to that holy state in y e sacred Scriptures and what dishonour and iniury the Pope and his prophetes haue doen vnto it Wherein thei did not amisse but faithfully executed their charge If there be any that haue passed their boundes therein I will not excuse their fault And likewise if there be any Magistrates that stretch that farther thē thei ought whiche hath been preached vnto them by the true ministers of the Lorde touchyng the authoritie and power that y e Lord hath giuen them the fault is not in the true ministers but in those which abuse their doctrine which is the doctrine of God For ther is no more reason to blame them in such case then to blame the Prophetes and Apostles because thei writ of the excellencie as wel of the ministerie of the Gospell as of the state of Magistrates For thei wrote not y t which thei haue written to giue the Deuill false prophetes and tyrauntes occasion therby to vsurp tyrannie ouer the Church but because the troth is so and that it is needfull that the faithfull should so vnderstande it for whom thei haue both written and preached and not for tyrauntes or enemies of the Churche If there be thē any Magistrates in these daies whiche vnder title of authoritie and power that God hath giuen them will take more authoritie and power ouer the Churche then God willeth them and will make the Ministerie of the same subiect vnto them as the Pope hath made thē subiect to hym and his and hath also made subiect the power and authoritie of Princes Magistrates thesame doe verely sett vp a newe Pope chaungyng only his coate and maske And by this meanes Sathan shall establishe a newe Popedome vnder another colour but al wil come to one ende though thei take an other waie And so the tyrannie that he tofore tyme hath vsed ouer the Churche and ministerie
coniuring of Diuels Translated out of French into English by T. S. Gentleman ⧠Imprinted at London for Iohn Perin and are to bee solde in Paules Church-yard at the signe of the Angel 1583. he had heard him more at large hee was a greate deale the rather desirous to deliuer him then euer he was before To. If he had continued stil in that mind it had byn much better for him Theo. That is true indeede But because there was no true feare of GOD in him neither yet had taken deep good rooting in his hart it forthwith vanished cleane away when he was pressed to the contrary and neuer straue to withstand the crueltye of the Iewes And yet hee shewed himself to beare more reuerence vnto the name of GOD then a great many of those who would at this daye be taken not only for Christians but also for the very staies and pillers of the fayth For although they know well inough that the causes which come before them concerne the glory of GOD and his Churche yet haue they lesse care to giue iudgement and condemne them without further enquiring what were the best way for thē to take making lighter account of giuing iudgement on them then of the least cause in y ◠worlde whether it were of a money matter or of any other worldly thing whatsoeuer Tob. If there were in them but that feare which they ought to haue in condemning the cause of God vnder the name and tytle of heresie mee thinketh they shoulde therein bee more circumspect and discreete And for mine owne part as ignoraunt vnlearned as I am yet I euer abhorred these fire tormentors who so little esteemed of the liues of men especially in such a cause Theo. Truely if thy firste reason which thou hast alleadged would not serue them mee thinketh that the second which thou euen nowe diddest touche might right well suffyce for them to cast I will not say a litle water into their Wyne but into their fires For to take away the liues of menne is no small matter in the sight of the Lorde But the offence is a great deale more haynous when as menne for Gods cause shall take life away from suche as shoulde rather bee preserued and suche also as shoulde bee in moste estimation with Princes and Magistrates Thus then thou seest what an inconuenience pryde bringeth with it to those that proude and arrogant For seeing they presume so muche of them selues as that they will not once vouchsafe to entertayne the seruauntes of God and to bee taught by them as they had neede it is impossible for them to vnderstande the trueth because they will at no hande vnderstande it And contrariwise as Iesus Christe shewed him selfe to bee the Teacher and Mayster of the humble and meeke euen so reiecteth he out of his Schoole all highe mynded proude and presumptuous persons And therefore hee gaue thankes to God his Father in that he had reuealed his will and trueth vnto the poore in spirite and hidde it from the mighty and great men of the worlde For there are none but the poore and meeke in spirite which are capable thereof And therefore the Lorde sayeth by the Prophete Isaiah Whom will I regarde but onelie the afflicted and contrite in hearte and mynde and him who trembleth at my woordes Saynt Paule also telleth the Corinthians That the Lorde hath not called manye wise stronge riche and honourable menne of the worlde But the moste feeble moste vyle and moste contemptible It is also written That GOD resisteth the proude and giueth grace to the humble And therefore Saynt Paule diligentlye admonisheth all Christians not to esteeme nor presume ouer muche of them selues Tob. True it is indeede that humility and honour seldome or neuer agree quietly together Theo. That is most true For wheras humilitie is not there cannot be a teacheable and well disposed hearte to receiue doctrine and discipline Which thing Saynt Augustine confesseth to haue found in him selfe by experience saying in this manner I then determined to applye my mynde to the study of the holy Scriptures that I might see what they were And beholde I saw a thinge that was neuer knowne to the proude nor opened to children but was lowly in his goyng and verie high in his arryning whiche brought greate profite and hidden secretes And as for my selfe I was euen suche a one as that I was not able to make anye entraunce into it or yet stoupe so lowe as once to be able to put my head into y e intres therof For I was not then of the opynion whereof I now speake when I looked vppon this peece of Scripture but thought it vnworthy to be compared to Tullies dignitie For my greate pryde coulde no◠away with the basenesse thereof and therfore it fled from mee Neyther was my wytte so sharpe as that it was once able to pearse into it and yet it was suche as grewe vp amongest the basest and meanest Howebeeit I might haue vouchsafed to haue beene lowlie And because I was highe mynded I thought my selfe to be a great Clearke Heere wee see howe Saynte Augustine confesseth that whiles he flattered himselfe and esteemed so much of his owne knowledge and of the pride of his mynde as that he continually disdayned and contemned the holy Scriptures And although hee had a mynde oftentimes to giue him selfe to the studie of them it was so farre of that he found any taste or sauour in them as that hee founde lesse sauour in them at that time then he did at the firste For hee thought them to bee nothing in respecte of the eloquence and knowledge which hee founde in the Bookes of Tullie and of the rest of the heathen Philosophers But after that this his pryde was come downe and abased and the opinion whiche he had of him selfe and of his knowledge hee was of an opinion cleane contrarye to his first And then hee right well perceyued all humane eloquence and Phylosophie to be no better then bladders stuft full of wind and of no substance in respect of the holye Scriptures although to the outwarde apparaunce they made a farre gallanter muster and shewe And therfore whiles the eyes of Saynt Augustines vnderstanding were blyndfolded with y e false opinion which he had of him selfe he had the more hoodwinked them with this pompe false apparaunce Tob. There are at this day a greate many in the worlde who are in the selfe and same predicament that Saynt Augustine was in at that time But I know not whether GOD will giue them that grace which he gaue vnto him to let them vnderstande their pride that thereby they might be humbled and for the false opinion which they haue of their eloquence knowledge and wisedome to acknowledge them selues to be suche fooles and blockeheaded beastes as indeede they are to the end they might bee made apte and Teacheable Schollers in the
and dooe yet see it daiely before our eyes what thinkest thou Ierome Ierom. Me thinkes when the worlde comes out of suche Phisitions handes he is like to those that are lead to S. Matunes in France for if thei be but frantike when thei are ledde thether thei retourne from thence starke staryng madde Also I feare me least the coniurers that thou speakest of shal be rewarded as the seuen sonnes of Sceua the Iewe whiche likewise were Coniurers were who in goyng about to caste out the Deuill out of the possessed man of Ephesus so prouoked hym that he ran on them ouerthrew them and preuailed against them so that thei fled out of the house naked and wounded Theo. The like shall happē to all those that goe about to appease the trouble and furie that now possesseth the world if thei vsed any other meane then the power and wisedome of the worde of God For deuils can not be cast out but onely by our sauior Christ or his disciples whiche come in his name power and strēgth For it is Iesus Christ of whō it is written y t he appeaseth the noise of the seas the noise of the waues therof tumults of the people Wherfore there is none but he that can deliuer y e little ship of the churche of God frō y e swallowing gulphes and troublesome seas of this world for it is onely to him y t the windes tempestes obey which are creatures without reason or vnderstandyng neither hearyng nor seyng therfore thei feare and acknowledge none but God to bee their maister gouernor There is none other coniuration that hath any power ouer thē but onely the name of Iesus Christe and he that cōmeth in any other name or bryngeth any other doctrine shal not heale the disease but rather increase it And it is not inough to come in the name of Christ and to bryng his doctrine but it must be doen with his spirit and faithe For the sonnes of Sceua did vse the name of Christ when thei Coniured the wicked spirite yea the name of Iesus which Paule preached but he obeyed thē not for thei tooke the name of Iesus in vaine not hauyng suche faithe in hym and in his worde as Paule had and therefore the Deuill answered them that he knewe them but feared them not Many also in these daies come in the name of Christ and boast muche of his Gospel but because thei are without faithe and affection towardes the churche of Christ their doctrine is of no greate force For the power of Iesus Christ and his doctrine consisteth not in wordes but in faith his troth lieth not in the tong but in the harte For the Gospell is no Gospell nor the woorde of God is no worde but onely the dead letter except it be ioyned with the power and efficacie of the holie ghost who is the aucthor thereof Neither hath it any great power in him that vttereth it except it be vttered in faithe so that he maie truely saie with Dauid and S. Paule I haue beleeued and therefore haue I spoken And we also beleue and therefore speake For to vsurpe the worde of God onely in y e mouth without the faithe and trothe of the spirite of God is to abuse the name of God as the false Prophetes Hirelynges and Enchaunters doe for the kyngdome of God consisteth not in the woorde but in the power and efficacie of thesame Tobie I beleue thee very well seyng that there is so little faith in the worlde I do not muche meruaile though the worde of God take so little effect in many now a daies aswel the Preachers as the hearers Furthermore y u maiest wel cal this world a ragyng sea for it is tossed and turmoiled on euery side with horrible violent windes of ambition vainglory auarice extortion Pride arrogancie presumption ouer wenyng enuie hatred malice and vengeaunce whiche haue so swollen and moued it and tossed vp the waues so high that I looke euery howre whē it shall ouer flowe and droune vp the earth as Noes flood did Theo. The Geographers and natural Philosophers write that there are fower principal windes that blowe on the earth besides them there are other euery one in his place but none of thē writeth commōly of more then of xii in all and the violent blusteryng of one or twoo of these is sufficient to trouble bothe yearth sea aire and to ouerthrowe altogether Let vs not then meruaile though the sea of this worlde be wonderfully troubled we in great danger consideryng that there are more then xii yea xii C. or xii M. contrary windes that cease not daiely to bluster and blowe one against an other What waues will thei make What tempestes muste thei moue And yet we are in worse case Tobie How is it possible to be worse Theo. Thus those mē that saile on this sea are all in one daūger and therfore thei ought to laie holde on their tacklyng and set hand to the ores so help the mariners and gouernors to saue thēselues frō dannger to auoide present death but thei are so ouerthwarte and so hate one an other that to be reuēged the one of the other thei bore holes in the Ship wherein thei them selues are to droune their fellowes who cannot be drouned without them Tobie I doe not well vnderstand thee Theo. When a ship is full of holes are not all thei in great daūger that are in it Tobie Thei are not verie farre from their death Theo. What wouldest thou saie if ther were some in the Shippe that would bore holes in it to droune their fellowes Tobie I would saie y t thei wer not well in their witts that thei were bothe murtherers of their fellowes of themselues Theo. Euen the like is daily vsed emōg men For we se that thei do not onely hinder themselues in sekyng to hinder other but also vndo thē selues in seking to vndo other It is euen as muche as though the brother should go about to droune the brother or one neighbor an other so that thei are not worthy to be called mē but rather sea monsters whales suche other greate fishe as eate vp the little fish I would aske thee a question If thou shouldest se a man teare his face pul out his eyes cut his nose and his eares breake his head against the walles thrust a knife in his own throte wouldst thou think him in his right wits Tobie Who would not Iudge hym starke madde Theo. If wee marke the trade of the worlde now adaies we can not but Iudge hym suche a one For sithe we are all one body he that goeth aboute to hinder or vndoe his neighbor doeth he not lay handes on hym self Doeth he not disfigure his owne body and like a madd man teare his owne members And so vndoe hymself Tobie Doe you then meruaile though I complaine and that my wittes bee so
theÌ„ And though the nomber of these be not so great as it is to be wished yet there is good hope that the Lorde will make perfecte that good worke whiche he hath begun in his churche For there are many that eâ—re rather of ignorance then of malice aud for feare â—east some newe tyranny should bee vsed ouer the Churche the Magistrates and the people vnder colour of Ministerie then for any hatred thei beare to good discipline Tobie You caÌ„ very well excuse your â—aultes this is alwaies your maner when ye caÌ„not gainsaie that whiche is euident to all men to make some execuse And yet will ye not accepte the excuses of other though thei be neuer so reasonable Theo. I excuse nothing but that that is to be excused I excuse not y e ignorance of those whiche are ignorant of the thinges that wee talke of and chiefly seeyng the Gospell hath been preached so long and so plainly emong theÌ„ For if thei be ignoraunt it is their owne fault It maie be also some preachers faults which haue not declared these things as thei ought neither haue had so greate care of the discipline of y e churche as is requisit Some 〈…〉 because thei are ignorant themselues and vnderstand not the gouerning of the church Some for not caring greatly for the flocke to theÌ„ committed and not bearyng so feruent a zeale to the glory of God the edification of his churche Some other because thei be flatterers and are afraied to get theâ—â— will of men but especially of the higher sort knowing that thei will not willingly submit theÌ„selues to discipline But how soeuer it be there is difference betweene those that sinne ignorantly though it be neuer so grose and those that sinne vpon pretenced malice And â—n thother side there are so many false reporters make bates emong men but chiefly about princes magistrates which with their flatterers slanderers go about nothing els but to hinder y t true discipline bee not receiued and restored into the church as of necessitie is requisit And this thei do because thei are afraied of it theÌ„selues for that thei will neither be subiect to god nor his church And these fellowes finde more whiche nor onely giue eare to theim but also 〈…〉 detractioÌ„s then the good preachers find that followe the true doctrine whiche thei preach These are of the noÌ„ber of those deuils which crie out againste the seruauntes of God and complaine of them after thei have doen the worste thei can against them in sekyng to ouerthrow the whole ministerie of the church and all true reformation Tobie Me thinkes we haue talked long inough of these maner of deuilles and possessed whiche complaine of those whom thei haue wronged and accuse suche as haue receiued greate iniurie at their handes tell me now if thou haue any more to saie of other kindes 〈◊〉 whiche we haue not yet spoken Theo. Thou must further note that those deuilles whiche complained of Christ complained not onely that he tormented theim before their tyme but also made requeste vnto hym that he would not sende theim to the bottomelesse pitte nor out of the Countrey but that he would suffer them there Tobie What saiest thou to that Theo. First I saie that all the wicked are 〈◊〉 offeÌ„ded wheÌ„ thei se perceiue their iudge Now the ministers of the Lorde are as Iudges to the wicked for that Iesus Christ condeÌ„neth theÌ„ by the iudgement pronounced vnto them by the mouth ministerie of his seruantes And therfore it is writteÌ„ of Ezechiel that the lorde sent hym as iudge of y e people whose Prophet he was And Iesus Christ said that he would sende the holie spirit to his Apostles whiche should reproue the worlde of sinne as a iudge whiche condeÌ„neth him by the preaching of the gospell annouÌ„ced by the Ministers of thesame For the maner of speche that Iesus Christe vseth in this place importeth so muche And this causeth the wicked to murmure against the Ministers of the lorde as these wicked spirites when thei are constrained to se them heare theÌ„ Furthermore the wicked are herein like to those wicked sprites whiche would alwayes prolong the time as the giltte which are condemned to the gallowes For thei thinke it won tyme if thei maie delaie it so that thei be not constrained to come to accoÌ„pt These deuills denied not but that thei had well deserued to be driuen out and sent to the bottoÌ„lesse pitte because thei could not deny it but thei feared least thei should be sent thether before that tyme. For the wicked would neuer willyngly appere before the Iudge therefore can neuer finde meete tyme to come to iudgement There are also many whose coÌ„sciences beare theÌ„ witnesse that that whiche the true Ministers of the Gospell preache is trothe that whiche thei demauÌ„de touching the reformation of the Gospell is very reasonable At the least thei can not gainsaie it by the worde of God how muche soeuer thei calominate againste it And because thei haue nothyng els to saie thei complaine that the ministers are too earnest and too sharpe and that the people will not so be won Thei saie that thei must go softly to woorke by little and little tary a time But in the meane time thei consider not that thei and the Ministers maie die the whilest and that it is requisite y â— euery man make hymself ready in tyme to giue accompt to the high Iudge who grauÌ„teth no delaâ—e wheÌ„ y â— houre is come Thei coÌ„sider not likewise y â— some hath bin taried for more then x. or xv yere some other more then xx or xxx yeres yet thei are so far froÌ„ ameÌ„dement that thei are daiely worse and worse Tobie Then wee maie well saie by them that thei are the worse for the keepyng Theo. Thei waxe so euill that after long looking for thei are lesse ready to doe good then euer thei were Thei so well determine to amende that when thei feele theimselues earnestly pressed not onely in worde but also in deede and that thei will tary no loÌ„ger but that y e seruantes of God will at length know if God ought to bee heard in his Churche or men and if these Dogs Hoggs Foxes and Wolues whiche are in the Churche ought alwaies to bee suffered then declare thei theÌ„selues to be very Hogs Dogs Wolues and Foxes And while we let the time passe thei thei counterfect the shepe But when we go aboute by true markes to knowe whether thei be sheepe or no thei can not awaie with this triall Then shewe thei what thei caÌ„ do Thei are not contented to tread vnder foote the pearles whiche are cast before them and the holy thynges whiche are giuen them as thei haâ—e doen of long tyme but thei tourne against the seruauntes of God whiche offer them vnto them to bite and tread theÌ„ in peeces
excellent knowledge in humanitie as anye man that euer liued in his time and age yet was there alwayes in him some good seed of religiō But because hee was an heathen man borne and therefore had not from his youth beene brought vp in the woorde of God but onely in humanitie and Paganisme and in the Religion wherein he was borne hee could not rightly iudge of the true Religion whiche he knewe not And the opinion whiche hee had of himselfe did so hinder him as that he could not search after it as he ought to haue done And after that diuers but especiallye his mother Monica who was a widdowe and became a Christian before him a very good woman and one that feared GOD had exhorted and solycited him to search after the holy Scriptures those their exhortations stirred him vp to the reading of the Bible Howbeit hee read it not so reuerently as he should haue done but rather for fashions sake by reason he came not appoynted with that humilytie and modestie which afterward hee knew was meete for the disciples of the holy Ghost to come But when God had rebated this his pride with the spirite of modestie and humilitie then found he that in it which before hee knew not how to finde in it And by that meane he was somuch the more humbled Howbeit these glorious arrogant men of whome we now speake who thus glory of their knowledge and skill are euen the verye scorners and contemners of God for they neuer shew that euer they had the true feare of God before their eyes nor yet any good seede of religion in them For there is a great many of them who haue manifested them selues greater Atheists after they had once gotten some knowledge of the gospell then euer they had before and since y ◠time haue euer lesse reuerenced the worde of God For the knowledge which they receyued by the entertayning of the Gospell serued them to none other vse but to discouer the Idolatries superstitions and abuses which are in the popish Church that they might laugh at them And euer sithence that time they are growen euen vnto this that they are almost at the like poynt with the doctrine of Christian religion For as S. Paul said They iudge thereof as the Grecians and wise men of the world iudged of Iesus Christe of his Gospel who thought the preaching thereof to be foolishnesse because they were carnall men and puffed vp with an opinyon of their owne wisdomes And because the Grecians were alwaies more accounted of then any of the reste of the Nations by reason of their sharpenesse of witte and of the knowledge which they had in the artes in Philosophy and in all other Letters of humanitie S. Paule nameth them specially although hee comprehendeth vnder this name all the rest of the heathen as well appeareth by that that he opposeth them to the Iewes and seperateth them also from the Christians vnto whome as hee him selfe witnesseth Iesus Christ is the true wisdome vertue and power of God Nowe if these Libertine Epicures and Atheistes had beene heathen borne as S. Augustine was or if they had as much religion in them being Christians borne as hee had in his Paganisme they shoulde neuer haue shewed them selues to haue beene so monstrous beastes as in deed they are But although in name they are Christians born they are to be accounted of as if they had beene borne and bredde amongst Infidelles and Paganes yea euen amongst the Epicures out of whose books they haue sucked and droonke this prophan spirite of Athiesme who thus caryeth thē away For they haue yet lesse Religion in them then euer had any of the heathen who not onely did not approue their doctrine but which is more manifestly both by word and wrytinge condemned it yea and oftentimes executed thē by publick iustice namely Athens For when God giueth vs ouer so farre hee then by his iust iudgement brutisheth vs in the cause of religion And therefore that we shall not neede any more to pray vnto him to beseech him enlighten vs with his holy spirite in the knowledge of his holy word But ouer and besides that Dauid and S. Peter calleth the holy Ghost the word of the Lorde a candle and lanterne which lightneth a darke place and doth enlighten the simple yet there is one thing more in it which the Lord hath promised that he will heare as manye as shall call vppon him in trueth be neere them and graunt them his holy spirit Toby This then is the effect of thy conclusion that proud men and such as call not vpon the Lord as they ought for their instruction in the knowledge of his holye will haue no great good lyking to serue him accordingly And because they haue no such loue and lyking but contrariwise will liue as pleaseth them God in his iust iudgement giueth them ouer into a reprobate sence and leaueth them as a spoyle vnto seducers and false teachers Wherefore they alwayes receyue and allowe rather falshood and errour then the trueth of the Lord. Theo. In deede because they had no loue nor liking of the trueth but rather of leasinges the Lord by his iust vengeaunce hath giuen a mighty power of errour vnto such maisters as they haue a lyking of and such as they are best worthy of And therfore when Moses admonished the people of Israel that they shoulde beware of false Prophetes who might deceyue them hee namely sayde that the Lorde would tempt his people by false Prophetes who shoulde make great shewes of trueth and he would doe it to this end to proue whether his people feared and loued him with al their hart or not Wherein he manifestly declareth that they which had the true feare of God before them and loued him in deede would neuer receiue the false Prophetes and cast off the law word of God but alwayes continue in the doctrine which the Lord God had reuealed vnto them from heauen Toby I thank thee I now very wel vnderstand this poynt and the cause also why the deuill euery manner of way hath so great power ouer vs as he hath Moreouer although we haue already spoken of many that are haunted with Deuilles yet haue wee not all this while spoken anye whit of the Lunatique deafe dumb and blynde Demoniacques Theo. It is no great matter For we will treate of them when thou shalt thinke it best The Tytle and effect of the fift Dialogue of the world possessed with Deuils THis fifte Dialogue is called the dialogueue of Lunatique Deuilles because the chiefe matter contained therein treateth of a Lunatique Demoniacque of whom the Euangelists make mention and of such as may be compared to the same And beecause there were many accidentes which fell out vnto this Demoniacque somewhat is also sayde of deafe dumbe and blinde Demoniacques and howe Iesus Christ healed them
also said of this Lunaticke infant that the Diuell cast him and made him sometimes fall into the fire and sometimes into the water in such sort as that it was maruaile that hee had not beene kild a thousand times It is likewise written that he fomed at the mouth and tare himself horribly Tob. All these accidents do greatly folow the falling sicknes But it is namely set downe that the diuel did all these things and not the disease Theo. The one of them is no let to the other For although the Diuell is the Gouernour and ruler of this doing yet hee taketh it from the infirmitie and disease wher vnto he knoweth this infant to be subiecte and occasioneth him to doe that euill to him selfe which he doth and so serueth his turne therewith for the exercising of his crueltie and malice towards him And therefore hee watched and pryed out the tymes and seasons when this disease came agayne to this childe and hee himselfe also hastened and furthered it as much as was possible And therefore the Diuell surpresed this childe when hee knew that hee should fall into the disease to make him fall either into the fier or into the water and so by that meane destroy him if hee coulde And therefore S. Luke saith that the Diuell with much a doe departed from this childe Tob. I haue alreadie considered of two thinges which thou hast spoken The First is of that which hath heretofore been handeled as concerning the desire which the Diuell hath to hurt the creatures of God but especially men as for example wee haue seene in the Legion of Diuels who entred into the Gergesites swine after they had beene driuen out of the Demontacks The. What is that other point whiche thou wouldest speake of Tob. It is euen this That I see the horrible iudgement of God and his greate mercy together in one and the selfe same person For although God had left this poore and miserable childe vnto the diuell yet hee so brideled vp the diuel as that hee coulde not hurte the childe as hee woulde but in good sorte in despite of all that the Diuell coulde doe And God preserued this childe that Iesus might heale him at such time as hee had appointed to the end that his sonne Iesus Christe might be glorified by hym and that the worlde might know what power hee had ouer the most wicked and terrible diuels Theo. Nowe in very deede this was very well considered and spoken of thee but yet there is som thing more to be noted ouer besides all this and y t is this that seeing the diuel taketh occasion to rush in vpon men through their infirmities and corporal diseases and so cruelly deale with them we may very well consider what occasion hee might take by the infirmities diseases and greeuous sinnes whiche are in our soules for the destroyng of vs eternally And therefore we had need very carefully looke to our selues how by such means we inuite and bid him come to vs. Tob. Surely me thinketh y ◠we haue a very manifest example of that which thou speakest in Iudas Because y e diuel seeing him inclined to couetousnes tooke occasion to enter into him y t redie open way For as I take it some of the Euangelistes say that Satan entred into him Theo. In deede Saint Luke and S. Iohn haue so set it down And althogh the Diuell entered not into him to torment his body as his custome is to torment Demoniackes yet he so tormented his soule as that he droue him to that issue that he made him hang himselfe And because hee was so disloyall a Traitour where he shold haue been an angel of God vnto the which estate Iesus Christ had called him our Sauiour of very right and iustly did not onely cal him Demoniack but euen plaine diuel For seeing the true ministers of the Lorde be called in y e holy scriptures the angels of god thē may they iustly be holdē for diuels which abuse their office and band thēselues against God where they shoulde thereby honour him For heerein they do the office of Diuels because they abuse their office and the excellent giftes which God hath bestowed vpon them To. Me thinketh that this exāple shold terrifie all couetousmen but especially all the wicked ministers of the Churche who make theyr ministerie serue their couetoousnes For the diuel hath a iolly entrance into them Theo. Forsooth it is very true But chiefly into those which sell and betray Iesus Christe and his Church through their couetousnesse Wee might say as much of other vices notwithstanding that this vice of couetonsnesse is one of the chiefest by which the Deuil hath Lordship ouer vs maketh vs his slaues To. I pray thee shew me some other examples of Lunatique Deuilles tending to this purpose and of the occasions y t the Deuill taketh by our infirmyties sinnes to hurt vs withall Theo. Contented It is written in the Booke called Ecclesiastes That the talk of a man whiche feareth GOD is alwayes wise But a foole chaungeth as the Moone To. Why then I perceyue we may very wel place fooles amongst Lunatique men And so by that reason the number of Lunatiques shoulde bee great seeing that there is a great and infinite number of fooles Theo. Howbeit if they be both Lunatique and demoniacques yea deafe dumbe and blinde they are the more daungerous fooles And yet we see almost nothing els before our eyes For wee shall see some of them at one time or an other seeme to haue a good lyking of God his worde and of vertue and honesty They haue their momentes and fittes wherein they deale wonderfully so that a man would thinke them to be become the honestest men in the world And in the turning of an hand they are so suddainlye chaunged from better to worse as that thou wouldest saye that the Deuill was entred into their bodyes and so became Demoniacques These men are such Demoniacques as king Saule was For it is written of him that after Samuel had annoynted Dauid to be king ouer the people of God in Saules steede the good spirit of the Lorde departed from Saule and the euill spirite of the Lord tormented him And shortly after Saules seruants called this Spirit the euil spirit of the Lord. Toby I take it that the holy Scripture so saith vnderstanding therby that the lord sent this wicked spirit in his iust iudgment to punish him by him as he had of lōg deserued Theo. There is no doubt of it Whereupon thou art to note first of all that the Hebrew word which the holy scripture vseth in this place may be diuerslye interpreted For it may also be interpreted that this wicked spirite terrified or choked or puffed vp or els astonished Saul and made him become blockish To. But before we talke any further of this wicked
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
spirite which came vppon Saul after that the good spirit of the Lord was departed from him It hath heretofore beene declared that Saule was a great hypocrite and a most glorious man and an enuious Rebel to God and had so prouoked God vnto anger as that he caused Samuel to tell him that he should be bereaued of the kingdome which he had giuen him as in deede it was And the cause why GOD gaue him ouer vnto the wicked sprite came by reason therof Now Saule was not so wicked and cursed before such time as the wicked spyrite had taken possession in him neyther was he any right Demoniacque without he kept it more close before then afterward he did And therefore how are wee to vnderstand this that the good spirite of the Lorde departed from Saule and that the wicked spirit came vpon him in the steede of the good Theo. The example of Iudas of whome wee haue so often spoke may serue vs to great purpose for the resoluing of vs in this question For when Iesus Christe sayd that Iudas was a Deuill there is no doubt but that the Deuill reigned in the heart of Iudas before But because that Iudas continually more and more abused the giftes and graces of God and grew worse worse wher he should haue waxed better better hee made the waye more open and plaine for the Deuill to enter into him Wherefore S. Iohn setteth it down that the Deuill put it in Iudas heart to beetray Iesus Christe and afterward hee saieth as S. Luke sayde that Satan entred into him It was not meant by the Euangelistes but that the Deuill was in him before and namely when hee beganne to murmure against the woman who had spent her precious oyntment vpon Iesus Christ But their meaning is that we should vnderstaÌ„d that the Deuill at that time had taken larger possession in the heart of Iudas and had greater power ouer him insomuch that he was maister of all as experience afterwarde manifestly declared Toby Thy meauing then is that it fared euen so with Saule Theo. True in deede for the thing is most apparaunt For euen as Iudas did a great deale worse after such time as S. Luke and S. Iohn spake that the Diuell was entred into his hart so that Iudas was theÌ„ come eueÌ„ vnto the fulnesse of all iniquitie wickednesse Euen so fell it also out with Saule after that the good spirite of the Lorde was gone from him and he left vnto the wicked spirit For before that the good spirit of the Lorde caused him to doe manye good things although Saule had not a true and sound heart Howbeit although he did him selfe no good yet did he good to others considering the estate wherein he was But after that the good spirit of the Lord had wholy giuen him ouer to Satan a manne might haue seene him grow worse daylye and hourely so that hee neuer rested vntill such time as he had â—illed the measure of al wickednesse and for a man of his degree qualitie made euen as shamefull an end as Iudas did For after that Saule had committed the very worst deedes that he could possibly deuise against God and against his seruant Dauid the Deuil at last egged him so far forth as that hee destroyed him selfe with his owne handes Toby This is a fearefull example of Gods heauy vengeance especially vpon so noble a personage For if God spare not kings and Princes we are not to look that he will spare any others whatsoeuer Theo. It is so farre off that hee spareth great kinges and mightie potentates because they are of great magnificeÌ„ce as y t he punisheth them with more greeuous notable and fearefull tortures then any of all the rest of his people For by how much the more he hath made them great and excellent by so much the more are they vnthankefull vnto his maiestie when as they abuse his graces And againe there are no enemies of God which more dishonor him do greater hurt vnto al meÌ„ by their euill examples and lesse punished by men then they which are in the greatest authoritie And therfore it cannot be chosen but that God him selfe must arise to execute iustice vpon them seeing that none els wil or can doe it And hee must needes cause them make a publick amends for all the horrible and grieuous offences which they haue heretofore committed and stil dayly doe Toby To saye truely hee handleth theÌ„ very roughly when he once beginneth to lay his hand on them Theo. But amongst all the rest whoÌ„ the example of Saul ought most to terrifie are all glorious proude enuious and hypocritical men and all tyrants but especially those kindes of men whoe fight against their owne consciences and persecute such as they know to be most innocent For Saule was subiect to all these vices But he most manifestly shewed what great power the Deuil had ouer him when as he so openly fought against his own conscience which oftentimes enforced him to accuse condemne his own self for the iniuries and wronges which he had done vnto Dauid For how often was he enforced to say that he was a vile and wicked man and had done great iniurie to Dauid and that Dauid was innocent and a far honester man then him selfe And who enforced him this to doe but the very power of the trueth and his owne conscience which draue him to it as if he had beene racked to doe it he right well knew that he did wickedly and that he manifestly fought against God and yet for all this he no whit amended him selfe but stil became more trayterous fierce cruel without any regarde either to GOD iustice or equitie then any brute and furious beast But when he made such a iolly confession of his sinnes a man would haue thought that he had beene very penitent and altogether conuerted A man would haue thought that he had beene come againe to his right wittes and that he had beene verye well disposed to haue don much better then before time hee had But hee was immediately after quite and clean altered and did worse then before he had done Insomuch that at the very same instant wherein hee vsed these speeches declaring the innocencye of Dauid he tooke his Iaueling thought if he had coulde to haue run Dauid through with it with his owne handes and afterward caused him to be sought for al ouer to haue put him to death Tob. Surely herein he right wel shewed that he was a very Demoniacke and most Lunaticke Theo. We see a great number of such For there are an exceeding mighty number of those who after they haue long time fought against their own consciences haue some remorse thereof But forsomuche as GOD forsaketh them because they haue forsaken him the Deuill their maister who hath so great power and dominioÌ„ ouer them hath no more