The World Possessed with Devils, Dialogue 6 – Imprimatur
The ſixte Dialogue of the Demoniacke worlde, intituled, The Coniuration of Diuels.
Ierome, Tobie, Euſtace, Theophraſt.
Ierome.
THou deſiredſt (Tobie) to vnderſtand what remedies there were to keep vsus, not onelyonly from becomming to be Demoniacks, but alſo to be defēded from taking anye hurt either by the diuels, or by the demoniacks whom the diuels poſſeſſe and rule.
Tob.
Very true. And therefore I am here now ready to heare what fit remedies thou haſte brought mee for the purpoſe: For I right well knowe, that all the Prieſtes, Friers, and Charmers Coniurations, and all the Coniurers that be in the worlde, will litle or nothing auayle, without there be ſome other helping hand then theirs.
Ier.
Why man, thou muſt not looke that the diuels and Demoniackes coniure one another.
Tob.
Why ſpeakeſt thou that?
Ier.
Becauſe, if there be any men in the whole world, ouer whom the diuels raigne and hauehave power, they are the people, of whom thou erſt ſpeakeſt. And therefore if there bee any who of right are to bee taken for Demoniackes, euen thoſe kindes of men, of whom we heretofore ſpake, are to bee looked for amonges the men of that Courte. For they are ſuche demoniackes, as that they make all men els very demoniackes alſo, what with their falſe doctrine, traditions, and by meane of that wicked ſpyrite which guideth and gouerneth them. For, ſeeing they are the guyders and Gouernours of others, it cannot bee choſen, but that they whiche are guyded and gouerned by them, muſt needs bee led by that ſpirit, which guideth & gouerneth their leaders and Gouernours.
Tob.
I doubt that Euſtace, wil not yeeld vntounto that thy opinion.
Ier.
I care not whether he will yeelde to it or not, yet I am ſure it is true that I hauehave ſayde.
Euſt,
If thou wilt needes hauehave it ſo, I ſhall but looſe time to ſpeake againſt thee. And therefore I ſhalbe contented to heare, what Coniurers they are that thou canſt bring foorth for thy parte, and ſee what greater vertue they hauehave more, then thoſe whom thou haſt diſciphered, and ſo greatly blamed.
Ier.
Mee thinketh Tobie, that Theo. hath ſhewed vntounto vsus a moſt excellent remedie againſt this miſchiefe, whiche is ſo greatly to be feared: ſo that in my opinion, if we take it, we ſhall neuer neede anie other.
Tob.
A vnderſtand right wel, yt he hath ſent vsus backe to Ieſus Chriſt, to ſeeke this meane and remedy at his hand. And ſurely for myne owne parte I would neuer goe any further.
Theo.
Saul very diligently ſought after it, but becauſe he went not to God, to whō he ought to hauehave gone, he neuer found that comfort and remedy againſt his diſeaſe, that he looked for.
Tob.
What remedy was that?1. Sam. 16.
Theo.
His ſeruants made him beleeue that it was beſt for him to hauehave ſome cunning Muſition,The counſell which Saules ſeruants gaue him. which could play excellently vponupon an harpe. And he thought this, to be very good counſel. Wherupō, he forthwith ſent to hauehave ſuch an one gotten him: and at laſt, Dauid was brought to him to play this parte, for hee had therein, moſte excellent ſkill,
Tob.
What reaſon had they to doe thus?
Theo.
There was great likelihoode, that the ſeruantes which gaue Saule this counſel, as the hiſtorie witneſſeth, were his Phiſitions, who had met together to conſult of his diſeaſe.What remedies the wicked hunt after, whē they are diſeaſed. For, when anye ſickeneſſe, or other inconuenience falleth vponupon the wicked, they neuer cōſider, that it is the hande and rodde of the Lorde that is layde vppon them, without they bee enforced thereto, with the greate blowes of a mawle, as was layde vppon Pharaoh and the Egyptians.Exod. 12. And therefore, where they ſhould looke vp vntounto heauen, they ſtil looke groueling downe to the earth, and runne rather vntounto creatures, then vntounto the Creator.
And agayne, they that are about them, & like them, neuer giuegive 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 hauehave ſent for ſome ſound Prophete or Preacher, to hauehave 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 hauehave been brought to repentance, and ſo hauehave fled to the mercies of God, whereby he might hauehave 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 hauehave 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, hauehave healed him in mercy. But becauſe that Saul, had ſo lōg dallied wt God, & perſeuered ſo long in his wicked doing, cōtrary to his own cōſcience, as yt god would not once vouchſafe to giuegive him that grace to hauehave recourſe vntounto him, nor ſuffer him hauehave ani mā in his Court, & about him, to giuegive him that counſel.
Toby.
I doe not thinke this counſell, to be the beſt counſel that might hauehave been giuen him:Wee … to creatures for aide, rather thē vntounto God. howbeit, this is the verye ordinary courſe, which we almoſt all take, to runne rather vntounto Phiſitions, and ſeeke remedie at the handes of Creatures, then vntounto 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 vntounto Creatures: But if wee runne vntounto GOD, yet hauehave 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,1. Chron. 16. he truſted more vntounto his Phiſitions, then hee did vntounto 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 hauehave 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 hauehave recourſe to the Deuill, and vntounto 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 vntounto 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,Muſick, a remedy againſt madneſſe. 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,The cauſe of Sauls madnes. wherewith hee threatneth all ſuch as will not obey his lawe,Deut. 28. 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,The ſpirite of fury and blockiſhnes. then thoſe blind men, that grope by ye 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,Iſaiah. 19. when as they threatned them,Oſeah. 4. 5. that God would ſende amongſt them,Iohn. 6. 12 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 vntounto them by his worde, and ſeruauntes, they are worthy of ſuch counſellors as are ledde with ſuch a ſpirite:1. Kings. 22. As the falſe Prophetes of Achab: who were, by ye iuſt iudgement of God, ſent vntounto 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,Mat. 17. why his Diſciples were not able to heale the Lunaticque,Faſting & praies requiſite for the caſting out of Deuils. 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, yt was the cauſe, why his Diſciples were not able to caſt out yt Deuil, albeit they had vſed al the ſkil and cunning they had. Wherefore, ſeeing it was for want of fayth,Encreaſe of fayth neceſſary. 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 hauehave it without him, no more alſo can it bee encreaſed but by him alone. And therefore, Ieſus Chriſt exhorted his Diſciples,Ephe. 2. to pray that it might bee encreaſed in them. Wherfore,Iohn. 6. ſith it is ſo, we muſt addreſſe vsus vntounto 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,The right vſe of 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, hauehave commonly ioyned abſtynence and faſting with their prayers, when as they would addreſſe them ſelues vntounto 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 they had great neede to pray vntounto GOD, for the encreaſe of their faith, and that faſting, greatly auayled vntounto praier, becauſe it was of great effycacie: he ioyned faſting with prayer, when as he ſpake of fayth that was to be required, for the caſting out of this kinde of wicked, and moſt cruell Deuils.
Toby.
I doe not much meruaile, that there are this day ſo few Coniurers, which are able to caſt out of the worlde thoſe Deuilles, of whome wee hauehave heretofore ſo much ſpoken. For, there are but a few men, very earneſt in prayer. And as for faſtinge; the number is leſſe, eſpecially amongeſte you, who ſo greatly glory of the Reformation of the Goſpell: For, you are not contented your ſelues not to faſt: but, which is worſe,The abuſe of fa…ting condēned. you ſcorne them that faſt, and condemne them for ſuperſtitious people, and hypocrites.
Theo.
I know right well, that thou takeſt great pleaſure to be mery with vsus, or els thou ſpeakeſt of our doctrine according as thou haſte hearde our aduerſaryes talke, who can neuer ſpeake well of it, and yet neuer eyther heard or yet vnderſtood it: or, if euer they heard it and vnderſtoode it, they ſpeake ill of it againſt their own conſciences. For, who euer heard vsus more condemn faſting and abſtynence, then true praier, and all other good workes, which God alloweth and lyketh of.
Toby.
Wherefore then faſt you not in Lent, the foure Ember dayes, the Vigiles, and other faſting dayes, commanded by ye Church.
Theo.
If we condemne ye ſuperſtitious and importable abuſes,What true faſt are. which the Papiſtes vſe in their faſtes, wee doe not for all that comdemne the true faſtes, that are according to the worde of GOD, and according to the right rule of the auncient Fathers and true ſeruauntes of God: But contrariwiſe, wee greatly deſire, to hauehave the right vſe of thoſe faſtes, to bee brought into the Church. For, there is great differēce between correcting the abuſes, & the abolyſhing of good things which men hauehave abuſed. And as for the common faſtes, there are no preachers which more commēd thē, nor who more grieuouſly reproue and condemne gluttony, drunkenneſſe, and al diſſoluteneſſe, or loſeneſſe of life, as well for eating and drinking, as alſo for all other thinges, then the true Miniſters of the Goſpell, reproue and condemne them.
Toby.
I doe verely thinke, that that which thou ſayeſt is true, but I finde fewe which follow that doctrine. For, I ſee manye of your ſide, whoe are no better reformed,Gluttonny and drunkennes, cloked vnderunder the title of the liberty of the Goſpell. without, where peraduenture they might at the leaſt hauehave faſted ſometimes, ſo long as they held our lawe: who nowe, not onelyonly neuer faſt, but commonly ſurfet both in eating and drinking, as if they had receyued the Goſpell for none other purpoſe, but to ſurfette at pleaſure, and make a ſcorne at all abſtynence and ſobrietie.
Theo.
I muſt needes confeſſe, that there are ouer many ſuch. And I will confeſſe more vntounto thee then that. For, if this miſchiefe, whereof thou ſpeakeſt, were but in ſome of the meaner ſorte, it were leſſe to be lamented. But the greateſt miſchiefe of all the reſt is this, that there are a great number of miniſters and magiſtrates, who are more licentiouſly giuen to this kinde of vice of trowling and bowling, then thoſe men, whom they ought to correct for ſuch offences. For theſe are the ſpeciall men, whome a man ſhall ordinarily finde in the Cauernes and Tipling houſes, as if their chiefeſt occupation were to trowle and bowle, & prouoke others to all looſenes.
Tob.
I hauehave hearde it oftentimes ſpoken,Of the Gluttonie and drunke… nes of magiſtrates and miniſters. yt there are many of the chiefeſt of your officers amongſt you, who take great pleaſure to giuegive the miniſters, which will play the good fellowes alittle, theyr lading (as wee ſay). And theſe officers thinke, that they hauehave made a great conqueſt, when as they hauehave a miniſter drunke, as it too too often falleth out. And I doubt not, but that Ierome hath hearde as great newes of this as I.
Theo.
I knowe more of this, then I gladly would, & I cānot heare it ſpoken of, but to their great ſhame which doe, and continue ſuch villanies. But it is eaſily to bee ſeene, what maner of men theſe miniſters and officers are, who thus honeſtly behaue them ſelues, thou maiſt right well ſay, That Rowland and Oliuer are well met. For, becauſe theſe officers, are men of wicked life and conuerſation, and feare that the Miniſters woulde reproue them of their ſinnes: They are the gladdeſt men in the worlde, when they can get in their Miniſters to bolle with them, to the end thereby to brydle them, that they ſhoulde not bee ouer greeuous in accuſing and reprehending of them. For, when theſe Miniſters or rather minſtrels, hauehave well wet theyr whyſtle, they, ouer whom they are Paſtors, doe aſſure themſelues then, that they wyll not be too eager vponupon them. And againe, theſe cup whiſteling minſtrels, hauehave no regard, to much crying out, becauſe they fear that ſome man woulde accuſe them, if they ſhould diſpleaſe thoſe who were witneſſes of their trolling and bolling, & the reſt of their vices whereunto they are ſubiect.
Tob.
If the caſe thus ſtandeth, I dare aſſure thee, that you hauehave very venerable Apepoſtles, to caſt out all the Diuels by faſting and prayer, which at this preſent ſo greatly trouble the worlde. And if there were no Diuels at all in the whole worlde, theſe good fellowes, in ſteede of caſting of them out, woulde bring them in. Wherfore, I doe not much maruel, although the Diuels hauehave ſo great power of theſe drūkards and gluttons of all ſortes and eſtates, and namely, ouer thoſe miniſters & magiſtrates who ryſe early in the morning, not to go to a Sermon, but to the Tauerne and there drink a dutant, what ſaieſt thou to it Theophraſte?
Theo.
This I ſay vntounto it, that yt land, and common weale is accurſed, which hath gluttonous & drunkē magiſtrates & paſtors,Eccle. 10. & riſe vp in the morning to folow drunkenneſſe vntyll they are hoat with wine.Iſaiah. 5. And therefore, ſeeing that all vices reigne in the world, & more amongſt them, which ſhould correct and puniſh thē, then amongſt any of the reſt, it is no maruell, though there be ſo many diuels & Demoniacks eueryevery where, as are. But ſuch as feare ye Lord, hauehave a very good recourſe.What deuiſes and meanes th… Diuel hath whi… he is to be diſplaced. In very deed, it will bee a hard matter to make thoſe diuels departe frō thē, but yet they ſhal, wil they, nil they, be diſplaced, becauſe Chriſt laieth his hand on as hee did vponupon the miſerable Lunatike. For,Mat. 17. when Ieſus Chriſte was in place, it was ſo farre of that the wicked ſpirite woulde departe from this poore childe,Mark. 6. as that hee became more madde in him.Luke. 9. And ſo likewiſe, when theſe Diuels, and demoniackes that they poſſeſſe which are nowe in the worlde, feele the Goſpel come neare them, and beginne to heare the voyce thereof, they are euen as madde, as if a man ſhoulde ſounde out the Trumpet, to aſſault them, and giuegive them the alarme. And, as the Diuell went not out of the Lunatike, vntil ſuche time as he had firſt tryed all his forces againſt Ieſus Chriſte: No more wyll hee be diſplaced of theſe Roomes, which he hath gotten poſſeſſion of, without ſtronge and mightie combates. And al the while that the Diuell ſo furiouſly reſiſted Ieſus Chriſt, the diuel a great deale more tormented the poore Lunatike, then euer hee dyd before, Inſomuche, that hee lay before Ieſus Chriſte, as if hee had been dead.
Tob.
Hee dyd that, to vexe the poore father, of that ſo very a miſerable childe, and becauſe hee had ſo little faith, his incredulitie was the reaſon, why this childe was no ſooner healed. For it ſeemed, that the preſence of Ieſus Chriſt, did him more hurt then good.
Theo.
It might ſeeme that Ieſus Chriſte came thyther,Victorie againſt the diuell, after he had been driuen, to his laſt ſhifts. to giuegive the Diuell greater power, to the end hee might finiſh that worke which hee ſo long before trauelled about, which was, to kill this poore miſerable childe. For, eueryevery man thought the childe to bee dead, when the Diuell leaft him. Howbeit, it fell out cleane contrary. For, when it was thought, that hee was ſtarke dead, hee was quite and cleane deliuered of the Diuell, and made through whole.
Nowe, wee ſee that the like of this falleth out dayly, we ſee how the Diuel troubleth and tormenteth the worlde, eſpecially in thoſe places, out of which hee knoweth he ſhall be caſte. For, he then falleth into ſuch a rage, as that a man woulde thinke that the Goſpell, by which meane Ieſus Chriſte will caſt him out, had ſet open all the gates of hell, to let out all the Legions of Diuels that were in it. For, then hee fretteth and fumeth, and maketh as manie as he hath power ouer, to fret and fume. To be ſhort, he ſo terrifieth ye whole world, yea, the valianceſt and moſt conſtant, as that a man would think it ſhould be vtterly conſumed and come to naught. But euen then, when we thinke it ſhoulde bee cleane waſted and deſtroyed, our Sauiour Ieſus Chriſte, ſheweth himſelfe to be farre ſtronger then he. And therefore, wee muſt not ſtande in a maze when we ſee the troubles and perſecutions, which the Diuell and his retinue ſtyrre vp in the world, when as they feele Ieſus Chriſte come neere them, to caſt them out through the power of his goſpell. We hauehave none other thing to doe but to remaine ſtedfaſt and conſtant, and do that duetie that appertaineth vntounto eueryevery of vsus: and ſo leaue the charge of all the reſt of ye things vntounto our Lord Ieſus Chriſte, who will neuer forſake vsus, nor yet ſuffer the diuell to reigne amongſt vsus.
Tob.
I tell you, it is moſt neceſſarie that hee ſhoulde put to his helping hande. For there is none els to withſtand the Diuels power, nor yet ſtay and came ſuche an enemies, whome, neuer man was able to vanquiſh, but he alone. For, ſo far foorth as I am able to vnderſtand by the talk that wee hauehave had together, we are not only in worſe eſtate, and more intractable and ragyng then bruite beaſtes, but alſo then the very Demoniackes. Whereupon, I can not ſufficiently enough maruaile at our nature. For, we are of that nature and condition, that wee can ſkill ſo do any thing, but that which ſhould be for our benefite,Man can doe anie thing, ſaue that which he ought chieflieſt to doe. & moſt neceſſary for vsus. For, there is neither Art, Science, practiſe, nor yet occupation whatſoeuer, which we hauehave not deuiſed, and can doe it, and teach others alſo, ſauing the art to liue well, which wee bragge to teache to eueryevery one, and yet are not able to teache our ſelues, but muche leſſe able to practiſe it. For, there is almoſt, no beaſt ſo ſauage, cruell, furious, or villanous howeſoeuer, but that man by Arte, is able to vanquiſhe, tame, and maſter, and make familiar and gentle: But it is a wonder to ſee that hee is not able to fynde out any Arte,Man a conqueror of all thing… but of himſelfe Science, Practiſe, nor weapons, to vanquiſhe, came, and maſter hym ſelfe, and to ouercome and ſubdue his owne affections.
Horſes and Moyles are with much a doe brought to it: But yet hath man founde the meane to handle them, and make them doe him ſeruice, in a ſhort time. Bulles and Oxen are mightie and ſtrong: and yet man teacheth them to beare the yooke, and draw in the Cart. The Elephants likewiſe are moſt terrible: and yet man maketh them beare as great a burden as he luſteth. Wolues and Beares, are very cruell: and yet man maketh them tractable. Lions are very fierce, proude, cruell, and terrible: and yet man maketh them humble themſelues, and obey him.There is diſagreement betweene the huſband and the wife. Contrariwiſe, I ſee too often that the huſbande is not able to maiſter his wife, nor the wife, her huſband, that they might liue quietly together: although ſhee be fleſhe of his fleſh,Gen. 2, 3. and bone of his bones, and liue long time togeather,Ephe. 5. both in one houſe,Gen. 1. 2. and eate their meate together, both at one Table, and lye both in one bed, and which is more, are one body, and one blood. If man then cannot liue with himſelf, with his owne fleſhe, and his owne blood, with whome will hee liue? If hee cannot louelove his wife, whom God hath made of his owne ſubſtance, and hath giuen her vntounto him, for his aide and comfort, whom will hee louelove? Likewiſe, if the wife cannot humble herſelf and fit her ſelfe,Ephe. 5. to agree with her huſband, whome God hath giuen her, to be her head, and framed her out of his body, with whom will ſhee agree, and who ſhall bee able to abide her? There is great contrarietie betwixt dogges and Cats, yea ſuch a naturall hatred, as is not almoſt to bee reconciled. And ſo likewiſe, betweene Wolues and Sheepe: Lions and Oxen: And yet if they had been brought vp together from their youth, their bringing vp and company keeping, which they had had together, woulde worke ſome power and efficacie to diſpoile them ſomething of their nature, & ſo ioyne themſelues in vnitie together: Although they bee beaſtes of ſundrie kindes, and meruellouſly differing, and contrary one to another. What ſayeſt thou to this Ierome?
Ierom.
Mee thinketh, it fareth with men,A ſimilitude o… vnthankful men. as it fareth with flyes and ſwallowes, who are alwayes lodged amongſt men, and lye in theyr houſes, and yet for all that, a man is not able to maſter them: for, the ſwallowe buildeth her neaſt in his houſe, and layeth her egges there, and hatcheth vp her young ones. Man, beſtoweth houſe roome on her, & they both ſleepe vnderunder one roufe, and yet there is no familiaritie betwene them, neither yet liue they one with another. And in the end the Swallowe leaueth nothing els to the good man of the houſe for his houſe rente, but her filthie dounge, after ſhee hath continued there a great while, and broken him of manie a ſleepe with her chattering and chirping. And therfore Tully rightly compared ſwallowes to falſe and vnfaithful friendes.Tully in his 4. Trooke to Heren. For, as the Swallowes make them readie to come in the Spring, and then depart when cold weather commeth in: Euen ſo wyll falſe friendes ſtande by vsus ſo long as the weather is faire and cleare, but when they ſee the winter of miſhap come vppon vsus, they flie away from vsus eueryevery chone. And therefore it was not amiſſe ſaid of Pithagoras, Pithagoras Creede.to forbid men of receiuing the ſwallowe vnderunder their roufe.
Tob.
What meant Pythagoras by that.
Theo.
His meaning was,Plutarch. that it is not good to be familiarly acquainted wt Iang, lers,Queſt. li. 8. ſlaunderers, and vnthankfull perſons-who are rightly repreſented by the Swallowe. For, a man ſhall neuer get any good by them, but ſorrowe, griefe, hurt, and diſhonour. And is not the flie likewiſe I pray you, alwayes in the kitchin? The firſt at the Table, the firſt in the diſhe, and taſteth all the meates wee eate of. Yea, they will doe it, although we were Emperours and Kinges, and more then this to: They take aſſaye oftentimes before the cooke.
Ier.
But what fauour find we by them for all the benefites which they dayly hauehave at our hands, in our houſes. What wage & reward hauehave we of them?
Tob.
This wee hauehave, they greue and beray with their dirt, whatſoeuer faire and beautifull thing that is within the houſe.
Ier.
And more then that, for they engender vermin and corruption, neuer ceaſing to importune, ſting, and bite vsus, euē til the blood follow withal, and are neuer contented with all the benefits y• we beſtow on thē, wtout they alſo ſuck & drinke our blood.
Tob.
Theſe Flyes are farre more dangerous then man, and a great deale more vnthankefull. I ſee fathers and mothers alſo dayly, that cannot agree with their children, but after, that thoſe fathers and mothers hauehave waſted the odours, and fumes of the odours, which are continually about their children, and dandeled them, and hauehave been greeued and vexed,The great vn…hankfulneſſe of …ome children, …owardes their parents. and had many a foule hand with them in the bringing of them vp: ſo ſoone as theſe children hauehave bin growne vp to rype yeeres, they would not once acknowledge either father or mother: They would neither ſee them, nor beare with them: but driue them oftentimes, out of the houſe: or els theyr parents were inforced to driue them out, by reaſon of their rebellion and wicked dealing. I neuer ſaw any ſuch vnthankfulneſſe, nor crueltie betweene Dogs and Cats, Wolues and Lymmers, Lions and Lions whelpes. I hauehave ſeene theſe Landleapers,Landleapers. who hauehave lead all the countries ouer, Lions, Beares, Apes, Aſſes, Horſes, and many other ſortes of beaſts, and ruled them as they liſted. For, they would make them do whatſoeuer they pleaſed, and commanded them. They hauehave made them daunce, leape, lye ſtyll, ſtand vp, touch on the ground, make curteſie, march march with a pyke, and winde a flate. To bee ſhorte, I am not able to tell you in a longtime, howe many ſundrie thinges they hauehave taught them, and made them doe. For, they taught them to doe all things. What is the cauſe then, why man is ſo well able to inſtruct the moſt vnteachable bruite beaſts, and doe learne of him, and yet hee himſelfe, not able to teach himſelfe, nor yet learne of himſelfe that, that is neceſſary for hym to learne, and without the which, he is in deed no man?
Ierom.
No, not the wife of her huſbande, nor the childe of the father.
Toby.
What is the cauſe then, why doe theſe Landleapers take ſo great paine, to teach beaſtes, after this ſort?
Ierom.
It is to none other ende, but to make men ſporte, and thereby, get money of them, that they myght liue the eaſelier.
Tob.
Now, what greater pleaſure can any man hauehave, then to ſee his children well inſtructed? Is there any Ape more pleaſant? with whom may they hauehave any better paſtime? And what greater commodity can any Landleaper draw out of beaſtes, which he ſo teacheth, then the father frō his ſonne, the huſband, from his wife, or the brother, from his brother, or one neighbour from an other, if they could as wel learne of them, as the beaſts learne of the Landleapers.
Ierom.
This is moſt certaine,☞ a man ſhall finde a great many moe children,The Hippopotame. like the Hippopotame, then the Storke.
Toby.
What manner of beaſt is that Hippopotame?
Ierom.
It is a beaſt that is bred chiefly in Egypt, in the riuer of Nile, & ye one half of him is like an horſe, and the other halfe like a fiſh. And therefore, he beareth this name, that is to ſay, a riuer horſe.
Tob.
What is thy meaning by naming of this beaſt?
Ierom.
I will tell thee, They that hauehave written the hiſtories of the natures of beaſtes,Plutar. Booke. hauehave ſet downe the nature of this beaſt,Whether the beaſtes bred on the land, be wiſer then they which are bred in the water. to bee ſo peruerſe and cruell, as that ſo ſoone as hee is come to any rype yeeres, being therto brought by ye endeuour of his parents, that hee will kill his father, and afterwarde hauehave to doe with his mother. And howe many children, thynkeſt thou ſhall wee finde at this day, who are not grieued, that Fathers & mothers liue ſo long, and thinke of nothing els, but to ſee the end of them?
Toby.
And how many thinkeſt thou there are of ſuch childrē, who bring their parentes to the graue, with very ſorowe and penſiuenes, to ſee their vntowardnes.
Ierom.
Alas, if man ſheweth him ſelfe to be ſuch a one, to thoſe who hauehave begotten him, and brought him vp, what good ſhall other men hope for at his handes.
Toby.
But tell mee alſo, I beſeech thee, what thou meaneſt by ſpeaking of the Storkes?
Ierom.
I put in them, beecauſe they are of a cleane contrary nature.The Storke. For, if wee ſhal giuegive credit vntounto natural Philoſophers,Plin. in his … Booke. cha. 2▪ both Greeks and Latines, & to their Prouerbs,Antipelargoſis. they bring vp & comfort their dams in their old age, & by that meanes, ſhew thē ſelues thankful vntounto them, for their bringing vp of thē, when they were young. How ſayeſt thou Theophraſt, is it not ſo?
Theo.
In very deede the Hebrewes, giuegive this Fowle, which here, in our lāguage, we call a ſtork, & giueth her in ye Hebrew tōgue a name, which ſignifieth, mercy & curteſie. And therefore, there is great lykelyhood, that this name was giuen vntounto her, vppon the reaſon which thou haſte yeelded. And therefore,Baſill. Baſill the great exhorteth all Chriſtians,Suydas. to followe the examples of the Storke.
Ierom.
And Suydas alſo teſtifieth, that hereupon, an Embleame and deuiſe was made:An Embleame …nd deuice for Princes. In which, there was a kinglye ſcepter, layd vpō an Hippopotame, & therevpon iewbed certaine Storkes.
To.
What was the meaning hereof?
Ierom.
The meaning was this, That Kings and Princes ſhould by their power and authoritie, ſuppreſſe all vnthankefull, wicked,…. Crinit. de …on. diſc. lib. 4 …a. 13. and tyrannous perſonnes, that would not yeelde their obedience, to thoſe, to whom, in duetie and conſcience they are bound, but yeelde ill for good, both to theyr parentes, countrey, and Church, whoe had begotten them, and brought them vp. And contrariwiſe, they that ſhould ſuſtaine, and maintaine, al ſuch as were Debonaire, and acknowledged the good turnes, which they had receyued, and had diſcharged them ſelues of all ſuch dueties, as of right they ought.
Theo.
And for that cauſe alſo, S. Ambroſe ſaith, that amongſt 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.Mans vnthankfulnes towards God. 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,Iſaiah. 40. 4. who hath both our lyfe and death in his hand,Acts. 17. 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 vponupon 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 cōſideration, and contemplation wil not be amiſſe, for vsus 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 vntounto 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 vntounto vsus 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 hauehave 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 vsus weary in this good cōpany: 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 hauehave 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 hauehave 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 vsus riſe therefore, and get vsus 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.
End of the text · Pierre Viret, The World Possessed with Devils (1583)