The World Possessed with Devils, Dialogue 1
¶The firſte Dialogue of the worlde poſſeſſed with Deuilles called, the deuill lette Looſe.
Tobie. Theophrast. Ierome. Eustace.
WHen we laſte commoned together Theophrastus, touchyng the ſtate of this preſent world, thou tookeſt occaſion to talke of the age of theſame. And becauſe thou waſte then interrupted, I would thou wouldeſt now go foreward with that, that thou haſte to ſaie therein.
Theo.
Wee ſpake before of the greate coueteouſneſſe that raigneth now a daies emong men.Commentaries of Origen vponupon Iob. There are certain commentaries vponupon the booke of Iob, whiche ſome ſaie are Origens, notwithſtanding that the ſtile of the ſame is nothyng like Origens ſtile. And therefore, learned men whiche are able to iudge of ſuche thynges, take not Origen to be the aucthor thereof. But whoſoeuer bee aucthor, he bringeth in certaine reaſons, by whiche he doeth ſhewe the cauſe of that greate coueteouſneſſe of whiche we ſpake.
Tobie.
What ſaieth he?
Theo.
He firſte ſaieth:The cauſe of the greate coueteouſneſſe, whiche now raigneth. that this worlde draweth to an ende. And therefore maie be likened to a man that ſeeketh toward his ende as faſt as he can: and this is the cauſe that he giueth his whole minde and ſtudy to dead thynges: that is to ſaie, to yearthly thynges, whiche are as it were dead in cō pariſon of heauenly thynges. For, as thei neither can deliuer men from corporall or ſpirituall deathe: So can thei not followe them after this deathe, but die with them.
Tobie.
Hereby then thou meaneſt, that the more yt men drawe to the yearthward, and the nearer thei are to their graue, the more deſirous are thei of yearthly riches, whiche is but yearth as thei are. And ſo the leſſe thei hauehave of it, the more thei deſire it, how ſaieſt thou Ierome.
Ierome.
Thou putteſt mee in remembrance of that that Cicero ſaieth (touching this matter) of old men.Couetouſneſſe in age.
Tobie.
Why, what ſaieth he.
Ierom.
He compareth them to a warfaryng man,Cice. de ſenect. whiche hath a iourney to goe.
Tobie.
The compariſon is very proper.The voyage of mans life. For, all this life is nothyng but a voyage, whiche we hauehave to goe whileſt we liue.
Ierom.
Now, thou knoweſt that thei, whiche hauehave a iourney to goe, make firſte prouiſion of all ſuche thinges, as thei muſt carry with them, and ſuche thinges as are neceſſarie for them, whether it be victuals or money.
Tobie.
If thei did not ſo, thei might ſeme to want diſcretion.
Ierom.
But if thei be wiſe and diſcrete, thei will burthen thē ſelues with no more then thei needes muſt, but will make their preparation and prouiſion, accordyng to the iourney and waie that thei hauehave to go.
Tobie.
It is certaine, that thei whiche hauehave a hundreth or two hundreth miles to goe, hauehave neede of greater prouiſion, then thei whiche hauehave but fiue or ſixe miles.
Ierom.
What wouldeſt thou ſaie then, if a man whiche hath but a mile or twoo to go, would be more carefull for his charge, make greater preparation for his voiage, then if he had fiue or ſixe C. miles to goe.
Tobie.
I would take hym to be a verie fond and vndeſcrete man: for what nedeth he to trouble hym ſelf more, then that the neceſſitie of his voyage requireth.
Ierom.
Yet the moſte parte of old men doe ſo.Care …oges of a voyage▪ Cice. de ſenect. For, the elder that men waxe, the more couetous and niggiſhe thei are.
Tobie.
Then the leſſe tyme thei hauehave to liue, the more feare thei hauehave to want.
Ierom.
Therfore Cicero ſaith, that theſe old dotards that are ſo nere and couetous, and are ſo afraied to want, the leſſe waie thei hauehave to goe on their voiage, the more care thei hauehave for charges, and make the greater prouiſion.
Tobie.
In good ſooth that is greate follie and madneſſe.
Ierom.
Therefore it is not ſaid without good reaſon, that where as all other vices waxe old as men doe, coueteouſneſſe waxeth yong againe in age.
Tobie.
Then to our former talke, wee maie well ſaie the like of the worlde, and of his age, euen as Theophrastus did putte vsus in mynde: and therefore goe foreward Theophrastus, with that that thou haſt further to ſaie, as touchyng this matter.
Theo.
The Author of thoſe commentaries vpō Iob, whiche I euen now alledged vſeth a compariſon, touchyng the richeſſe that men gather in their age, not vnmeete for our matter.
Tobie.
Whereto doeth he liken them.
Theo.
To hiddē ſtarres.The vſe of richeſſe in age. For, as ſtarres ſerue to no vſe when thei are hidden, but when thei ſhewe light vntounto men: ſo riches being hiddē ſerueth to no vſe, whether thei kepe them locked in their treaſures, without the vſe therof, or els leaue their riches to the wide worlde, when thei them ſelues are hidden and laied vp in their graues.
Tobie.
Heereby then thou meaneſt to proue, that the gredie and inſaſiable deſire of riches: whiche now adaies ſo ragyngly raigneth emong men, is a ſigne and witneſſe of the old age & dotage of the world, wherby we maie iudge that the ende therof draweth nigh.
Theo.
So it is.The fowerth booke of Eſdras. Chap. 5. Furthermore although the fourthe booke of Eſdras bee holden for Apocripha, yet are there many good ſentences contained therein, whiche well agree with the matter whereof we talke.
Tobie.
I would faine heare them.
Theo.
He ſaieth thus: Aſke the wombe of a woman and ſaie vntounto her: why muſte thou hauehave time before thou bringeſt forth? Require her to bryng forth tenne at once. And I ſaie, ſurely ſhe can not, but by diſtance of tynie. Then ſaied he vntounto me: ſo hauehave I deuided the nomber of the earth by tymes, when ſeede is ſowne vponupon it. For, as a yong child begetteth not that, that belōgeth to the aged, ſo hauehave I ordeined the time which I hauehave created. I aſked again and ſaied: ſeyng thou haſt now ſhewed me the waie, I will proceede to ſpeake before thee: For our mother whom thou haſt told me, is yong, draweth ſhe nere vntounto age? he anſwered me and ſaid: aſke a woman that traualleth, and ſhe will tell thee. Saie vntounto her: Wherefore are not thei whom thou haſt now brought forth, are thoſe that were before thee,The ſtature of a man d… miniſhed. but leſſe of ſtature? And ſhe ſhall anſwere thee, ſome were borne in the flower of youth, others were borne in the tyme of age, when the wombe failed. Cō ſider now thy ſelf, how that ye are leſſe of ſtature, then thoſe that were before you. And ſo are thei that come after you, leſſe then ye, as the Creatures whiche now beginne to bee old, and hauehave paſſed ouer the ſtrength of youth.
Tobie.
Me thinkes theſe wordes tende to ſhewe, that as the woman and the womans wombe waxeth old, ſo waxeth the yearth old, whiche is the mother of vsus all, and likewiſe all the worlde, with all thynges therein contained.
Theo.
We ſe the experiēce thereof daily. But marke what theſame author ſaith further of this matter. The worlde (ſaieth he) hath loſte his youth, and the tymes begin to waxe old.4. Eſder. 14. The deuiſion of the ages of the worlde. For the world is deuided into xii. partes, and x. partes of it are gone alreadie, and halfe of the tenth parte. And there remaineth that, whiche is after the halfe of the tenth part. Therefore ſet thine hous in order, and reforme thy people, and comfort ſuche of thē as bee in trouble, and now renounce the corruption. Let go frō thee mortall thoughtes, caſte awaie from thee the burthens of men, and put of now thy weake nature, and ſet aſide thy moſte greeuous thoughtes, and haſte thee to depart from theſe tymes. For greater euils then thoſe whiche thou haſt ſeen now, ſhall thei cōmit. For, the weaker that the world is by reaſon of age, the more ſhall the euils be encreaſed vponupon them that dwell therein.The old age of the miſerable worlde. For, the truthe is fled farre awaie, and lies at hande. And after he ſaieth: thus the worlde is ſett in darkeneſſe, and thei that dwell therein are without light. For, thy lawe is burnt, therefore no man knoweth the thynges that are dooen of thee, or the workes that ſhalbe doen.
Tobie.
Theſe wordes ſignifie not onelyonly that the older the worlde waxeth,The decreaſe of vertue and increaſe of vice. the more the ſtature and age of man deminiſheth, and the naturall ſtrength weakeneth: but alſo that all vertues decaie in hym, and al vices increaſe.
Theo.
If vertue faile, neceſſarilie vice whiche is the contrary muſte raigne, ſithe vice is want of vertue, as ſickneſſe is wāt of health, ſo that the more that healthe decreaſeth,A prophecie of Ieſus Chriſt and S. Paule touchyng the laſte daies. the more ſickneſſe increaſeth. And therefore our ſauior Chriſt, ſpeaking of thoſe laſte daies, and of this age of the worlde, ſaied not without cauſe. Thinkeſt thou that whē the ſonne of man ſhall come he ſhall finde any faithe or vprightneſſe on the yearth.Matth. 14. For,Luke. 21. becauſe that the wickedneſſe ſhall abound,1. Tim. 4. all charitie ſhalbe cold.2. Timo. 4. Heare alſo what S. Paule writeth: Now the ſpirite ſpeaketh euidently, that in the latter tymes, ſome ſhall departe from the faithe, and ſhall giuegive heede vntounto ſpirites of errour, and doctrines of Deuilles, whiche ſpeake lies through hipocriſy, & hauehave their conſciences burned with an hot iron. And againe: This knowe alſo that in the laſte daies ſhall come perilous times. For, men ſhalbe louers of their owne ſelues, coueteous, boaſters, proude, curſed ſpeakers, diſobedient to parentes, vnthankfull, vnholy without naturall affectiō, truce breakers, falſe accuſers, intēperate, fierce, diſpiſing of them whiche are good, traitours, heady high minded, louers of pleaſure, more thē louers of God, hauyng the ſhewe of godlineſſe, but hauehave denied the power thereof.
Tobie.
S. Paule hath iuſte occaſion to call thoſe daies perilous, in whiche ſuche men ſhal liue, and without doubt we euen now are come to that line. For now adaies wee ſee fewe other but ſuche as S. Paule hath deſcribed vntounto vsus, after the manner that thou haſt rehearſed.
Theo.
Therefore there are fewe, which maie be compared to our auncient fathers in any thyng at all. For, as we hauehave alreadie ſaied, euē as the force of vertue decreaſeth daie by daie, in this weakeneſſe and old age of nature, ſo contrary vice, louelove of pleaſure, impacience, vnſtableneſſe, vnfaitfulneſſe, ignorance and folly encreaſe.
Tobie.
When I call to remembraunce what Ierome hath heretofore ſpoken, concernyng the difference of ages, and the decaie thereof, I finde that it well agreeth with all that thou haſte now ſpoken. So that if none cōplained, but onelyonly the Prophetes and Apoſtles, and other the true ſeruauntes of God, of the corruption and diſorder, whiche at all tymes hath been in the worlde, and the empairyng thereof, whiche hath alwaies increaſed, I would leſſe maruaile. But we maie wel perceiue that the wickedneſſe of men hath been of long time marueilous, and that it hath frō tyme to tyme ſo woonderfully increaſed, that euen the Gentiles theim ſelues (who had not the true knowledge of God, nor perfect knowledge of vertue & vice,) hauehave made moſte greeuous complaintes thereof, as Ierome hath often recited vntounto vsus.
Ierom.
I hauehave recited vntounto you, the diſcriptiō that Ouid hath made of the 4, ages but I hauehave not yet ſhewed after what maner Heſiodus deſcribeth it, out of whom as well Ouid as other Poets, hauehave gathered their writinges. For as I hauehave before told Heſiodus is one of ye moſte aūcient Greke Poets that wee hauehave. And becauſe that whiche he writeth of this matter, agreeth very well with many of the pointes which Theophrastus hath alledged, but chiefly out of the bookes of Apocripha, whiche beare ye name of Eſdras, I will recite that whiche he writeth of the 4. ages, ſpeaking firſt of the goldē age, thus muche in effect.
We must beleeue that Gods and men,
together first were framed,Hſiod. ope. & dies. Lib▪ 1.
When golden age ouerſpread the yearth,
and Saturne ruled aboue.
Men liued like Gods and voide of care,
no labours toyle their lande,
Ne tedious age ne ſickneſſe grief,
did once their myndes remoue.
From ſpotleſſe life from pleaſaunt cheare,
and Death was but a ſleepe,
And fertillyearth her pleaſaunt fruites,
did yeeld withouten toyle:
Their goods were common mindes were on
no hatred here could creepe,
O happie age whoſe mery myndes,
were placed on ſuche a ſoile.
Now heare what Iuuenall ſaith touching this Golden age:Iuuenal. ſat. 13. In tyme paſt poore men liued in field without fraude or deceit. And anon after he ſaieth.
Thei thought it ſhame and worthy death
if youth by age had paste,
Not ſhewyng honour vntounto them,
and would the bearded man:
Should reuerenced be of youth,
though thei excede in corne and Maste
Suche honour beare thei vntounto age,
ſuche reuerence beardes had than.
Tobie.
Iuuenall toucheth emong other pointes one, wherein there is greate ouer ſight at this daie. For, youth is now ſo ill manered, ſo proud, ſo ſtout, ſo ouerwening ſo ſhameleſſe and ſo vnbridled, that in ſtede of honouryng their elders, thei deſpiſe thē whiche is worthie of greate blame.
Ierom.
Thei are blame worthie in deed, for thei peruert both the order of God and nature, for God hath giuen expreſſe commaundement to honour age, and to reuerence the horie heared and graie bearded: And though GOD had not ſo commaunded,Lawe to honour elder… Leuit. 1…. nature ought herein to be a Schoolemiſtres vntounto vsus, except we will willingly reſiſt her as Monſters.
Tobie.
Wee maie eaſilie thinke this to be true, for that the Gentiles them ſelues were conſtrained to acknowledge it a dutie. And thei learned not by the holy ſcripture and lawes of God,The lawe … nature. to honour their elders, for that it was not giuen and reueiled to them as to the children of God: but hauehave learned it by lawe of nature, whiche is common Schoolemaiſters to all.
Ierom.
This Schoolemaiſters nature, of whom thou ſpeakeſt, hath ſo emprinted this in the hartes of all men, that euen thei whiche will neither heare nor obay it, are neuertheleſſe, conſtrained to confeſſe it, bothe to be right honeſt and of duetie as the Ambaſſadours of the Lacedemonians did wel declare to the Athenians. A taunt of the Lacedemonians to the Atheniās.For on a tyme there were certaine common Playes at Athens with Scaffoldes made, wherevppon theſe Ambaſſadors were placed very honorably, there was a poore old man an Athenian, whiche gatt vp as the reſt did, but all the ſeates were taken vp, and becauſe he could finde no ſeate, but was faine to ſtande, al the people laughed hym to ſkorne, ſauyng the Lacedemonian Ambaſſadours, whiche riſe from their ſeates to giuegive hym place: The Athenians ſeyng this courteſie, liked it well and gaue them greate praiſe. Wherby thei ſhewed that thei knew what was honeſtand praiſe worthie: but none of them deſired to hauehave this praiſe. Therefore the Ambaſſadours ſaied: The Athenians can iudge bothe of courteſie and honeſtie, but thei vſe it not.
Tobie.
Then are thei of the nomber of thoſe, that knowe muche good maner, but vſe none: and ſurely theſe Ambaſſadours bothe ſhamed and taunted them as thei deſerued.The diſpiſing of fathers and mothers. But to come to our matter, though young men diſpiſe their elders, we neede not meruaile if thei care not for their elders, to whom thei owe duetie becauſe of their age, ſeyng there are ſo fewe, that honour and reuerence their naturall fathers and mothers as thei ought, neither can awaie with them.
Ierom.
It is not at this daie alone that Children hauehave neglected their duetie towardes their Fathers and Mothers, but alſo the one againſt the other, and cheefly againſt God. And therfore Heſiodus ſpeakyng of the ſiluer age, toucheth it ſomewhat to this effect.
The children of the ſiluer age,The ſiluer age.
did next ſucceede the golde,
Ʋnlike the firſt in wit and deede,
and vnderunder Mothers wyng:
Were buſied in their parentes workes,
tell thei were waxen olde,
And ſimplie lead a toilyng life,
and knewe none other thyng.
And when thei came to perfect age
and fell to ſhift for foode,
Their life did waſt, and pinyng care
did fret their peeuiſhe breſts:
And enemies ſtyng betweene theſe fooles
gan breede muche hatefull moode,
And careles thynking on their goods
diſpiſe their heauenly hests.
He ſpeaketh like a heathen of their religon whiche was diuers according to the diuerſitie of the Countrey, for thei had diuers Gods which thei helde as Patrones, as our Papiſtes helde of their Sainctes. And becauſe they had diuers manners of Seruices and Ceremonies, and diuers vſing thereof, as our Papiſtes hauehave in their religion. Heſiodus condēneth thoſe which follow not the maner of Religion of their owne Countrey. And then anon after he addeth the puniſhment whiche God laied vponupon them, agreeyng to Ouid, whiche had written more at large of the flood, as farre as he knewe, followyng the holie Scriptures as other Poets did,Gene. 6. 7. 8. which wrote before hym, whiche is thus muche in effect.
When Ioue once ſawe that thei diſpiſed
to yeeld the Gods their due:
In wrath with waues he drencht the earth,
and formed it a newe.
And from thēce he commeth to the braſon age, whereof he ſpeaketh thus muche.
Next after came the Braſen worlde,The Braſen age.
vnlike the ſiluer farre.
Men made of Okes of courage ſtoute
delightyng muche in warre.
No reſt, no lawe, a ſtony worlde,
with loftie lookes and grim:
No force could feare their fierie moode
and large of bone and lim.
Tobie.
When Ouid ſpeaketh of the fower ages, (as farre as I perceiue by that, that thou haſt rehearſed of his Metamorphoſis, he maketh no mention of the decay of ſtrength in mans body, but onelyonly of the decreaſe of vertue and encreaſe of vice. But Heſiodus, writeth of bothe, and me thinketh he doth not muche diſagree from that whiche is written in the holie Scripture, touchyng of aunceſtors before the flood, & anon after. For euen at that tyme the ſtrength of man beganne to deminiſhe and decaie. Is it not true Theophrastus?
Theo.
Iacob beareth witneſſe of that before Pharo: Gene. 4.7.ſaiyng. The whole time of my Pilgrimage is an hundred and thirtie yeres,Gene. 47. feare and euill hauehave the daies of my life been, and I hauehave not attained vntounto the yeres of the life of my fathers, in the daies of their Pilgrimage.Pſal. 90. And Dauid after hym, ſaieth of his tyme: The tyme of our life is threeſcore yeres and ten: and if thei be of ſtrength, foureſcore yeres: yet their ſtrength is but labour and ſorrowe, for it is cut of quickly, and we flee awaie.
Tobie.
Yet notwithſtanding methinkes Iacob and Dauid, were long before the tyme that is compared to the Iron age, whereof Ierome hath not yet tolde vsus the diſcription that Heſiodus maketh.
Ierom.
If thou wilt heare it, thus much he ſaieth in effect.
But now the Iron age is come,The Iron age.
with daiely care and paine:
With creaſing ſtrife, (ſo would the Gods)
yet ſome releaſe againe.
Of quiet life ſomewhiles thei graunt
t'aſwage the heauie griefe:
But doubtleſſe whē horie heares once come
thei dye without reliefe.
The childe vnlike the father is,
the geſt feares trust leſſe hoſt:
And friendly promiſe ſoone is broke
hot ſtrife doeth rule the roſt.
Age is diſpiſed, and youthe aſhamed,
to yeeld their parentes praiſe:
Thei minde no goods, ne render foode,
to freendes that were their ſtaies.
What ſhould I ſpeake of cruell rape,
or Townes by force distroyde:
No other maie ſtande: ne right maintaind,
and goodneſſe ſtill auoyde.
And wicked worldinges make of them
that miſcheefe ſtill inuent:
Thus voide of dueties knowledge all,
to wickedneſſe are bent.
Tobie.
Theſe are goodly vertues in deede, this agreeth well with that, whiche Theophrastus ſpake of before.
Theo.
Hence come the troubles and cō fuſion that now raigneth in the old age of the world, whiche is the cauſe of his great diſeaſe and dotage. Wherefore wee hauehave good cauſe to praie with Dauid: Pſal. 71.ſaiyng. Caſt me not of, Lorde in tyme of age, forſake me not when my ſtrength faileth.
Tobie.
I beleeue all that thou haſt ſpoken: and ſhortly to tell thee myne aduiſe, me thinkes the worlde is newe in his olde dotage, and the older he waxeth, the more he raueth:The ragyng worlde like an olde ape or beare. he is like vntounto theſe olde Apes or Beares, whiche the older thei waxe, the more miſcheeuous thei are. Wherefore, I am afraied leaſt his end be at hand. What thinkeſt thou Ierome.
Ierom.
It is to be feared: for it is dangerous when a manne giuen to ſickneſſe falleth often ſicke: but when he falleth to ragyng and madneſſe, it is a manifeſt ſigne of death.Pope Leo & Clement of the houſe of Medicis hauehave giuen euill medicines to the worlde. Doubtleſſe the world is very ſick ſeeyng he hath beene ſo long in the Phiſitions hande: and great cauſe of diſpaire of healthe is in hym, for that the Phiſitions hauehave giuen hym ouer, and he now falleth to raging, which encreaſeth daiely, ſo that it is to be feared leaſt he run wholie madd vp and doune ſtreates and Countreis, as Nabucadonozer did. For if the head bee mad what ſhall become of the members.
Tobie.
What meaneſt thou by the worldes Phiſitions and his frantike head.
Ierom.
Knoweſt thou not, that Popes are commonly called Gods on earth.
Tobie.
Yes, but what of that.
Iero.
Knoweſt thou not that Pope Leo, Medicines in Engliſhe, Phiſitions.and Pope Clement the laſt of thoſe names were of the houſe of Medicis.
Theo.
Thereby thou wilt conclude, that the worlde was in the handes of the Phiſitions when theſe Popes gouerned.
Ierom.
I meane thereby, that it was a very euill ſigne, and in maner a foreſhewyng and prognoſtication of the thynges that we hauehave ſpoken: but it was a greate ſigne when Paule Deforneſe ſucceeded them,The worlde is frantike. for that his name ſoundes much vponupon Franſie, vntounto which we ſaie the world is fallē. But let vsus heare what Theophrastus will ſaie to this matter.
Theo.
When I would conſider this world, I remember a compariſon that the Prophet Eſay vſeth,Eſay. 30. to ſhewe foorthe the ſtate and ouerthrowe of the wicked which were in his tyme. Hee ſheweth them that thei ſhall be deceiued in their vaine hopes, and that their confidence in iniquitie ſhall bee like an olde ruinous wall, whiche ſheweth to be whole, but ſhall ſodainly fall to the grounde, and ouerwhelme all thoſe that are about it.The worlde in decaie. And whē I conſider this worlde, me thinkes it is like an olde ruinous buildyng of whiche the ſaid, morter, and ſtones is ſo old, that thei fall awaie by little and little, what ſhall we thinke then of ſuche a building but ſodaine ouerthrow eare we beware.
Ierom.
Thou putteſt me in remēbrance of a melancolike man,Gal. de loc. affect. that Gallen maketh mention of. This man had heard the fable that the auncient Poets fained of Atlas bearyng the heauens on his ſhoulders,The fable of Atlas. and being ouercome with melancolike humor was ſore afraied leaſt Atlas being weried the heauy burthen,De fac qui appar. in. lum. ſhould either let it fall, or throwe it of on his ſhoulders, & ſo cruſh bothe hym and all the worlde to peeces. Plutarch alſo maketh mentiō of an other, whiche was ſore afraied leaſt the Moone ſhould fall, and greatly pitied and lamented thoſe Nations whiche were vnderunder the Moone: as the Etheopians, and thoſe of the Ile of Taprobana. He would alſo hauehave feared leaſt the Skie ſhould hauehave fallen, if it had not beene holden vp by Atlas Cullumms.
Tobie.
Wee vſe a common prouerbe to thoſe that be fearefull: what and the Skie fall, then we ſhall catche larkes.
Iorom.
Aristottle ſaith: that the beginnyng of this prouerbe came, that ſome rude and ignorant elders beleued that the heauens were ſuſtained by Atlas, and not onelyonly Poets, but alſo ſome Phiſitions hauehave affirmed it, naturall Philoſophers hauehave affirmed the ſame.
Tobie.
I care not whence the prouerbe came, but I am ſure if that ſhould come to paſſe, wee ſhould catche more fooles then larkes, for there would be a greate many catched in thoſe nettes. And I doubte not but all that heard this poore ſoule, had good ſporte at hym. But I doubte muche leaſt men now adaies are more diſeaſed,Diuerſities … follie. and farther out of their wittes, then thoſe or ſuch like Melancolike men as thou talkeſt of are: for thei feared that whiche thei neede not, and wee feare not that whiche we ſhould feare. We ſee the worlde fall in decay, and yet think it ſhould laſt for euer.
Ierom.
Thou haſt preuented me of my ſaiyng: but to that I will adde that which Horace ſaieth touchyng this matter.
Some kinde of fooles to fearefull are,Horace ſer. Lib. 2. ſat. 3.
and thinke eche pleaſant waie,
With fiers, with rockes, with diches deepe,
beſet and ſo their ſtaie.
An other ſorte farre different,
no wiſer then the firſt:
Will headlong launche to daungers deepe,
not castyng earſt the worſt:
No floud, no fire, no rocke, no bryer,
can ſtaie their brainleſſe wit,
Crie father, mother, wife, or kinne,
beware the rocke or pit.
As muche thei heare as dronken Fuſe
whiche Ilions parte did take:
And ſlept when Catie cryed full oft,
good mother now awake.
Tobie.
I perceiue Horace ſpeaketh of one ſorte of fooles, which feare great danger where there is none, and with greate trembling are afraid of their own ſhadow.
Ierom.
There is a prouerb of thoſe that feare their owne ſhadowe: but contrariwiſe there are other fooles, that feare no daunger, though thei ſee it before their eyes or bee warned of it. There is neither freende nor foe ſhall councell them, or diſwade them: but thei will headlong throw them ſelues into preſent miſcheefe, and will not chaunge their mynde, though all the worlde had ſworne naie.
Tobie.
But I doe well vnderſtand what Horace meaneth, by talking of Fuſe, Ilion, and Catien.
Ierom.
He telleth of a pleaſant chaunce that happened in a Tragedy whiche was plaied, as wee at this daie doe plaie ſtage Plaies: wherein Fuſe was one of the Players, & plaied the part of Ilion the daughter of Kyng Priam, and Catien plaied the part of Polidore the brother of Ilion. Now in the Plaie Ilion ſhould ſleepe, & Polidore ſhould appeare to her in a dreame, and waken her and her mother Hecuba and crie, mother, ſiſter. And becauſe Fuſe his parte was to ſleepe, he victuailed hymſelf with good ſiropps, and dranke his ſkinne full, and fell ſo faſt a ſleepe, that thei could not plaie: ſo Catien that plaied Polidors parte, with his criyng mother and ſiſter neuer ſo loude could not once wakē Fuſe out of his ſleepe. Yea Horace ſaith: that if there had been a thouſandes Catiens and had cryed till their hartes had aked, thei could not hauehave wakened hym, hee ſlept ſo ſoundly: which when the people ſawe, thei all cried with one voice, mother, mother: and ſo all the Tragedy was turned to a laughter.
Tobie.
But to what purpoſe doeth Horace alleadge this example.
Ierom.
Mary to this purpoſe: to tell of thoſe that will runne headlōg into preſent danger, and though men admoniſhe them neuer ſo much, and cry to them to diſwade them, thei will no more hearken to father or mother, brother or ſiſter, freende or foe, then a dronkarde ouerladen with Wine, whiche can no more be wakened, then Catien could waken Fuſe with al his criyng. And thereby concludeth, that the aduenturous fooles of theſe days are like, which can not perceiue in what danger thei are, nor doe more eſteeme the admonition and warnyng that is giuen them, then if they had not heard it, or were without ſence. Wherefore it is muche to bee feared leaſt it happen to vsus as it did to thoſe that were drowned with Noes floud.…en. 7. 8. 19. Whoſe example Chriſte laieth before vsus for the ſame cauſe,…ath. 24. or as it happened to thoſe of Sodome and Gomorha, Theſſ. 5.whiche were ſodainly conſumed with fire from Heauen. And that when we ſaie peace, peace, our ouerthrow come not ſodainly on vsus, before wee hauehave leaſure to ende our buſineſſe. For if our age were of Golde,The new mel…yng of the Worlde. Siluer, Braſſe, Iron, or any other mettall, it might bee molten againe and made a newe, but beyng as it is, I hauehave ſmal hope. What thinkeſt thou Theophrastus.
Theo.
If I had any hope, I ſhould rather hope, that God would doe as he hath promiſed by his Prophets: he ſaith he will gather together all the Golde, Siluer, Braſſe, Copper, Tinne, Lead, Latten, and all other mettals, and will caſt them into a furnaſe in the middeſt of Ieruſalem, to purge them, and to trie out all the droſſe and falſhoode. But it is very harde to doe this, for the diſeaſe is incurable.
Ierom.
Wee maie well ſaie with Titus Liuius, that the worlde is ſo corrupt, that wee can neither awaie with the vices, nor the remedies neceſſarie for the ſame.
Theo.
He is a very waiwarde and vnpatient patient, and therefore is like an olde year then pot, whiche when it is once cracked, can neither be molten, ſowed, nor mē ded againe, but the ſhardes ſerue either to lade out water, or to fetch fire in. And yet I am afraied leaſt that happen vntounto hym whiche the Lorde by his Prophets threatneth the wicked withall: ſaiyng, that he wil breake them like an year then pot, and will not leaue ſo muche as one peece or ſharde to carrie either fire or water in: Or els that whiche Dauid Propheſieth of the wicked, ſaiyng: Thei ſhalbe all pulled vp like thornes, which no man handleth: and if any man touche them, he ſhall be fenced with Iron, or the ſtaffe of a ſpeare, and thei ſhall be wholie burnt: Dauid doth rightly compare the wicked to thornes, whiche eueryevery waie doe hurte: for thei doe not onelyonly hinder the earth from bearyng fruite, but alſo pricke and hurte thē, that either come neare them or handle them. Therefore the Lorde threatneth the wicked as vnruly thornes, that he will not onelyonly cut them, but wholie plucke them vp, and becauſe none dare come neare them or touche thē: he hath promiſed that their handes ſhal be fenced with Iron that thei maie handle them, and to giuegive them forkes to throwe them into fire, to burne and conſume them to naught.
Tobie.
I once complained that menne tranſfigured thēſelues into brute beaſtes. But I am now more afraied, leaſt thei become worſe and more furious, then ye man whiche was poſſeſſed with a legiō of Deuilles: whiche dwelte emong the graues, and could neither be tied nor chained, but he brake theim. I remember an old wiues tale in our countrie, that S. Barnard had the Deuill chained on the hill where his Abbey ſtādeth: and becauſe he went about to gnawe the the chaine a ſonder to get awaie: the Smithes there about eueryevery mō daie, before thei went to worke, ſtrike thre ſtrokes with their hammer on the Andfild to mende and repaire the chaine which he had gnawē, leaſt he ſhould breake it in ſonder and get looſe. If it bee ſo, it appeares that S. Barnard tied him not ſure inough or els that the Smithes did not their duetie to mende his chaine, for it ſemeth now, that he is not onelyonly broken looſe hymſelf, but hath opened hell gates for all his companions, & ſo thei are ſpred ouer the whole worlde. I knowe not what rule thei keepe in hell, but I thinke verily that the deuils are broken looſe,Apoc. 12. and goe aboute to make an other hell in this worlde, that thei maie hauehave a hell, as well for quicke as for dead.
Theo.
Thou art well ſeen in old wiues tales. But to ſpeake in earneſt, I am afraied leaſt that Deuill, that is ſpoken of in the Apocalips, whiche was bound for a thouſand yeres, be let looſe and hauehave more libertie now then euer he had: And leaſte that Read Dragon, whiche is all embrued with the blood of Martires, who with his Angels fought in the heauens againſt S. Michael & his Angels, be throwne doune from heauen, that is to ſaie: frō the churche of Ieſus Chriſte by the power of his Goſpell, and that he is fallē on the earth with his Angels, that is to ſaie, into the hartes of the wicked, reprobate, and worldly men whom he filleth with rage and furie, to ouerthrowe the whole Churche of GOD. Wherfore,Apoc. …. we maie well ſaie with S. Ihon Wo bee to the inhabitantes of the yearth and the ſea: For the Deuill is come doune emong you in greate wrathe, knowyng that his time is ſhort, he is in greater rage then euer he was, fearyng the loſſe of his kingdom. It is good reaſon, that it ſhould happen to Chriſtiās, as our ſauior Chriſt did foretell vntounto the Iewes,Puniſhment of Iewes. by the ſimilitude of the wicked ſpirite, whiche walked through deſart and drie places to ſeke reſt but founde none:Matth. 12. then he ſaied: I will returne into myne houſe frō whence I came and when he came he founde it emptie, ſwept, and garniſhed: then he went in, and tooke vntounto hym ſeuen other ſpirites worſe then hymſelf. And the ende of that man, is worſe then the beginnyng.
Tobie.
This parable ſemeth very darke to me, what meaneth our Sauiour Chriſt thereby.
Theo.
Euen ſo happened it to the Iewes.Exod. 13. 14. 19. 20. The lorde caried them out of Egipt, and gaue them his lawe,Pſalm. 78. wherby he droue the Deuill from emongeſt them. But thorowe their Idolatrie and Synne, he gaue them ouer to the hand of Tirantes, which Moſes told them of before, by whoſe meanes Sathan went about vtterly to deſtroy the people of GOD. It appeareth more plainly in the Bookes of the Iudges, Samuell, the Kynges, the Chronicles, and the Machabees, that thei were many tymes afflicted by Gentiles & Idolaters, which were their neighbours, and principally by the Aſſirians, Babilonians, and Greekes, but eſpecially by Antiochus Epiphanes, who rightly is taken for the figure of Antichriſt, by reaſō of his heinous enterpriſes againſt God and his worde.1. Eſdras. 1. But the lorde beyng alwaies mercifull to his Churche, after he had chaſtiſed them for their ſinnes did deliuer them frō theſe greate miſchieues, and gaue theim ſome reſpite and conſolation. But thei afterward forgat again the ſcourage of the lorde, and behaued them ſelues worſe againſt Chriſte his Apoſtles and diſciples, then euer their predeceſſors did againſt the Prophetes?Daniel. 9. Therefore thei could looke for nothyng,Rom. 10. 11. but onelyonly the viſitation of God, more ſharply and terribly then before, and that he ſhould deſtroy and wholy ouerthrowe thē, giuyng them ouer to the power of ſathan which he did, when he called the Gentiles to the grace of the Goſpell, and reiected theim, and gaue thē ouer into the hands of the Romaines,Matth. 24. who hauehave more cruelly handled them,Luks. 21. then any of the tyrantes before that tyme. Wherefore Ieſus Chriſt ſaied not without cauſe,Matth. 2. 4. that there was neuer ſuche tribulatiō nor vengeance of God,The Iewes are amanifeſt example of the iudgemēt of God. ſince the beginnyng of the worlde: of whiche vengeance the ſcatteryng of the Iewes throughout all the worlde, is witneſſe to this daie. Whereby we maie well perceiue, how God hath reſerued them, as a witneſſe of his iuſte iudgement, to al thoſe that ſtande againſt Ieſus Chriſt or his Goſpell. For there is not a more miſerable nor curſed people vnderunder the cope of heauē: by whom God hath ſhewed vsus a great example, if we cā beware. But we ſeme to bee holy like thē: thei had the exāple of Sodome and Gomorha before their eyes:Gene. 19. for thei might almoſte ſe from their owne Countrie, the cituation of the tounes, whiche by fire and brimſtone ſent from heauen, were conſumed by the iuſte iudgement of God: whoſe witneſſe remaineth on the yeareth for euer. For, where as before it was compared to Paradiſe, now it remaineth ſo in Gods curſe,Gene. 13. that it beareth no fruite that can ſuſtaine man, but it turneth immediatly into ſmoke and aſhes.Stra. lib. 16. As the Heathen Hiſtoriographers & Coſmographers witneſſe,Cor. tac. li. 23. The Iſraelites and namely Cornelius Tacitus, & Strabo, although thei knew not the iudgement of God, from whence it proceaded. The Iſraelites whiche held Samaria, had there a plaine ſpectacle before their eyes, but thei could not beware by it, but ſo farre prouoked the wrathe of God, that he driued theim by the Aſſirians, from the land that he had giuen them. Likewiſe their brethren of Iuda ſawe all theſe examples and iudgementes of God manifeſtly,Iuda. and could not amende, but did worſe then Iſrael: wherefore God puniſhed them like wiſe by the Babilonians. Their ſucceſſors might hauehave been warned by the examples and puniſhmentes of their predeceſſours. But it behoued them (as our ſauior Chriſt told them) to fil vp the meaſure of their fathers.Matth. 23. And therefore God muſt needes vſe extreme vengeaunce towardes them, and ſo curſe them as we at this daie ſe, frō one ende of the worlde to the other.
Tobie.
I am afraied leaſt the like happē now to vsus Chriſtians.
Theo.
It is ſore to bee feared: For now Ieſus Chriſte is come, whiche hath driuen and diſcouered ſathā, that quietly raigned in the worlde, and called the Gentiles and Painims, from whom wee ſprang, to the grace of the Goſpell, whiche euer before ſerued the Deuill and his Idols. But we very vnthankfully receiue the grace that God hath ſhewed vsus. Therefore we maie ſe what vengaunce God hath vſed towardes the Eaſte Churches, and againſte all the Churches of Aſia and Affrica, by that falſe Prophet Mahomette, and by the Turke his adherentes: The moſte Churches of Europe ought to take hede by their example.
Tobie.
Thou ſaieſt true, but we wil not paſſe for it, till wee bee as thei are, and till theſame light vponupon vsus.
Theo.
If we bee not wholy blinde, wee maie ſe how the Lorde hath poured out his wrathe, and exerciſed his vengaunce vponupon vsus, through that Romiſhe Antichriſte, for what diſolatiō and ruine hath he brought the Chriſtian Churche in. Now after all this greate deſolation and ruine, which is fallen on all Churches, Ieſus Chriſt hath vouchſafed to viſite vsus once againe with his Goſpel, whiche we receiue euen as the Iewes did. Wherefore I looke for none other thing, but Gods iuſt iudgement vpō vsus, euen as thei had, and hauehave to this daie: and there is none other likelihood, but that the vtter conſumption of the worlde is at hande,The deſtruction of Ieruſalē, a figure of the ende of the worlde when their wickedneſſe ſhall come to the fulneſſe, as theirs of Ieruſalem did, which was a figure of that laſt iudgement of God that we loke for. And that was the cauſe that our ſauiour Chriſt ioyned both together, in the aunſwere that he made to his Diſciples,Matth. 24. when thei queſtioned with hym, of the deſtruction of Ieruſalem, and the ende of the worlde.
Tobie.
Then hauehave I good cauſe to ſaie, that the worlde is poſſeſſed with Deuils.
Tobie.
Naie, it is to be feared, leaſt wee become worſe: and leaſt that wicked ſpirit come againe, with vii. other ſpirites worſe then hym ſelf, and that our ſtate bee worſe then euer it was.The true Phiſicke of the diſeaſed and poſſeſſed. worlde. For the likelihoodes bee very greate, the daunger is ſuche, that it is impoſſible for any to remedy, but only our Sauior Chriſte, who alone hath all power to commaunde Deuills, whom thei feare, and whom onelyonly thei obey.Matth. 8. 17. But ſeyng we hauehave forſaken hym, driuen hym awaie frō vsus, and will not receiue hym again,Marke. 1. when he offereth his grace: it is no meruaile tho there be many in the worlde poſſeſſed with deuils, ſeyng he is gone that had onelyonly power to caſt them out. And therefore we are like thoſe, that bound and chained the poſſeſſed man, that dwelt emong the graues: for, though thei tied hym neuer ſo faſte, it was to no purpoſe, he brake all, till our ſauior Chriſte came, whiche healed hym, and made hym as meeke as a Lambe. Whiche worldly men could not doe, by al the meanes thei could deuiſe.The Phiſitiōs of the diſeaſed worlde. There are many now adaies, that go about to heale the diſeaſed, franticke, and poſſeſſed worlde, and to driue the deuils out of hym. And thinke to doe it, by their owne pollices, counſels, aucthoritie, power, and richeſſe, and by the coniurynges and adiurynges of their Ceremonies and Traditions, but thei make hym worſe, as wee hauehave prooued of long tyme, 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, ſhalbe 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,Actes. 19. 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 onelyonly 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: yt he appeaſeth the noiſe of the ſeas, & the noiſe of the waues therof,Pſalm. 65. & tumults of the people. Wherfore there is none but he that can deliuer ye little ſhip of the churche of God, frō ye ſwallowing gulphes,Matth. 8. 14. and troubleſome ſeas of this world:Ihon. 6. for it is onelyonly to him, yt 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.The true coniuryng of Deuilles. There is none other coniuration, that hath any power ouer thē but onelyonly 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:Actes. 16. 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 onelyonly 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, Pſalm. 116.I hauehave beleeued,2. Cor. 4. and therefore hauehave I ſpoken. And, we alſo beleue, and therefore ſpeake. For, to vſurpe the worde of God, onelyonly in ye 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, yu maieſt wel cal this world a ragyng ſea, for it is toſſed and turmoiled on eueryevery ſide, with horrible & violent windes of ambition, vainglory, auarice, extortion, Pride, arrogancie, preſumption, ouer wenyng, enuie, hatred, malice, and vengeaunce: whiche hauehave ſo ſwollen and moued it, and toſſed vp the waues ſo high, that I looke eueryevery 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, eueryevery one in his place, but none of thē writeth commō ly 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 vsus 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, yt 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 onelyonly 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 troubled, that I wotte not what to ſaie: I ſee that Truth, Right, Iuſtice, and Equitie, are not to be founde on the yearth.
Theo.
Where ſhall we ſeke them then?Princes Courtes. In the Popes courte, or in the courtes of Princes, or great lordes that perſecute the churche of Chriſt? Who doeth now maintaine truthe and iuſtice, but onelyonly ſuche as Dauid deſcribeth theſe of Saules court to be? that is, his mortall enemies: of whō he complaineth thus.Pſalm. 59. Thei goe to and fro in the euenyng,1. Samu. 19. thei barke like dogs, and go about the citie. Behold thei bragg in their talke, and ſwordes are in their lips. Euen as thei that were ſent by Saule, went and came, and cloſed Dauids houſe, whē Saule ſought to put hym to death, to the end he might not eſcape, and as thei rored & howled like doggs that purſue wilde beaſtes, euen ſo doe thei now adaies, ſeke after the true ſeruauntes of God. We may adde to this ſaiyng of Dauid, that that he ſaieth in an other Pſalme, of the nature of the wicked,Pſalm. 10. thus. He ſaieth in his harte, I ſhal neuer be moued, nor be in dāger. His mouth is full of curſyng, deceipte, & fraude, vnderunder his tong is miſchief & iniquitie. He lieth in waite in ye villages, in the ſecret places doeth he murther th' innocent, his eyes are bent againſt the poore. Wherefore doeth the wicked condemne God? he ſaith in his harte, thou wilte not regarde. Heare alſo what Micheas ſaieth touchyng the ſame matter.Micha. 7. The good man is periſhed out of the earth, & there is none rightous emong men, thei all lye in waite for blood, eueryevery man hunteth his brother with a nette. To make good for the euil of their handes, the Prince aſked, and the Iudge iudged for a reward: therefore the greate man he ſpeaketh out of the corruption of his ſoule, ſo thei wrap it vp. The beſt of thē is as a brier and the moſte rightous of them is ſharper then the Thorne hedge.
Tobie.
All this we ſee in our tyme.
Theo.
Therfore we maie well ſaie, that it is the tyme whereof Eſaie complaineth,Eſaie. 59. ſaiyng:Roma. 3. Your handes are full,Pſalm. 7. and poluted with blood, & your fingers with inquitie. Your lips ſpeake lies, and your tong murmureth wickedneſſe. There is none that crieth for iuſtice, none iudgeth accordyng to trothe, but truſt in vaine thynges. Thei ſpeake thynges of nought, thei cōceiue labor, and bryng forthe iniquitie. Thei hauehave broken the ſerpēts eggs: and thei ſpin the ſpiders web. He that eateth of their eggs ſhall dye, and if thei bee broken, there will come forthe a Cockatrice. The woorke of wickedneſſe is in their handes, their feete run to doe miſchief, and thei make haſte to ſhed the blood of ye innocēt. Their thoughtes are thoughtes of vanitie, waſt and perdition is in their waie: thei hauehave not knowen the way of peace, and there is no iudgemēt in their pathes. Thei ſo peruerted their own waies, that whoſoeuer walketh in thē, ſhall not knowe peace. And therfore heare what councell Michea giueth vsus againſt ſuche people.Mich. 7. Truſt ye not in a frēd neither put ye confidence in a counceller, kepe the dores of thy mouthe, frō her that lieth in thy boſome. For the ſonne reuileth the Father, the daughter riſeth vp againſt her Mother, the daughter in lawe againſt her mother in lawe, and a mans enemies are the men of his own houſe. Therfore I will looke vntounto the lorde: I will waite for God my Sauior, my God will heare me.
Tobie.
I promiſe you, this is very good counſell.
Theo.
Who cā deny, but that Eſay was a great Phiſitiō, and did better knowe the Nature of man, then euer did Eſculapius, Hypocrates, or Gallen, whiche are eſtemed the princes of Phiſick? For in their liues, thei neuer made ſo good & true Anatomie of man, as the Prophet hath doen in this place, euen now alledged, neither did thei euer deſcribe ſo truely & liuely, al the partes of the bodie, to make vsus the better to knowe and vnderſtand all the nature therof.A propheticall anatomie of man and of the world. For he maketh an Anatomie bothe of body and ſoule, wherein he ſo aptly deſcribeth all the partes with their properties, yt there is nothyng that cā be added vntounto it. He firſte ſheweth generally, what whole man is, then commeth he to the principall partes of him: that is, the hed and the hart: and frō them, to the tong and the mouthe: the handes & the feete, to thende his Anatomie might be perfite, & for further declaration thereof he ſaith:Eſay. 5…. iudgement is turned backward, and iuſtice ſtandeth a farre of, for truthe is fallen in the …reate, and equitie cannot enter. Yea truth faileth, and he that refraineth from euill, maketh hym ſelf a praie, and when the Lorde ſawe it, it diſpleaſed hym that there was no Iudgement. And when he ſawe that there was no man, he wondered that none would offer hymſelf: therefore his arme did ſaue it, and his righteouſneſſe it ſelf did ſuſtain it.
Tobie.
I would he would yet ſaie more, for there was neuer more neede. I beleue when the Prophet ſpake this, he foreſawe, by inſpiration of the holy ghoſte, the trade of the worlde now adaies: for it is vnpoſſible better to painte out our tyme, or with liuelier colours, then he hath doen. For, what is the worlde now, but a wilde Forreſt and deſert of horrible theftes and murthers? For there is now almoſt no iuſtice, but in the force of the hande and ſworde, whereby he carieth awaie the price, bee it right or wrong. Is not this true Ierome?
Ierom.
Ouid ſaith touching this matter that thei feare no lawes, but iuſtice and equitie are cōſtrained to giuegive place to force and violence: and right beeyng ouercome, is throwen doune, & laied vnderunder the ſword And anon after ſpeakyng of the Iron age in his Metamorphoſis, he concludeth.
L… now lies pitie vnderunder foote,
and Ladie Iustice laste:
Of heauenly vertues, from this yearth,
in ſlaughter drouned paste.
He meaneth as muche in effect, as Heſiodus before hym had ſaied, whiche is thus muche in ſomme.
Now ſhamefastneſſe and Iustice eke,
cleane clad in white araie:
Are fled from hence, and bootleſſe
griefes, hauehave left to men for aie.
Seing then that it appeareth, that there is nothing, but wil & might in place of reaſō and right, it is like the exāple that Homer bringeth forthe of king Agamemnon, who ſaid: if ye wil not giuegive it me, I wil take it.
Tobie.
That ſentēce was very tirānous but what other thyng is vſed almoſte now adaies? And Heſiodus ſpeaking of the like thyng, bryngeth forthe an example of the Hauke and Nightingale, wherin he doeth as it were reproue tyrantes, and ſheweth how the ſmall and weaker ſorte, are conſtrained to ſuffer wrong and extortion, of the ſtronger and violent: and that tirantes are emong men, as priyng foule are emōg birdes, his words are thus muche in effect
But now to Kyngs a tale I tell,
whiche happly earst thei knewe:
The Hauke fast caught the Nightyngale,
and high in clouds ſhe flewe.
This ſillie birde, when ſhe ſo felt
thoſe gripyng tallents ſmart:
With mournyng voice ſhe waild her hap.
when Hauke with cruell hart
Gan ſaie, thou wretche why wailest thou?
thy better hath thee quaild:
Though thou in ſong more pleaſaunt be
my power hath now auaild.
I maie thee beare from place to place,
and ſuppe on thee this night:
I maie thee keepe or els releaſe,
who can reſist my might?
Hereby you ſee what follie tis,
to ſtriue with higher powers:
Might, now is right, ſo for thy meede:
thou getst but ſtormie ſhowers.
Tobie.
Truely poore men that are in tyrants handes, are like the Nightingale in the haukes tallents, for, ſyng thei neuer ſo ſweetely (as the common Prouerbe is) the belly hath no eares, let them talke, reaſon, and ſhewe aſmuche law for themſelues as thei will, it helpes them euen aſmuche, as did the ſwete ſingyng of the Nightingale out of the Faulcons tallentes. For, tyrantes heare with none other eares, nor other reaſon then their owne, that is their will, therefore, whoſoeuer reſiſteth thē, is neuer the nere, for he wrappeth hym ſelf in more daunger, and moueth them to more wrath.
Ierom.
Therefore, we maie well ſaie of this matter, that we daily proue that to be true, that king Pirrhus anſwered to one of his yong children, whiche demaunded of him, to whō he would reſigne his kingdō, he anſwered. To hym that hath ye ſharpeſt ſworde emongſt you: there is almoſt none other reaſon in the worlde now adaies.
Tobie.
When I conſider the ſtates and trades of diuers cities & tounes, mee thinkes thei be like a den of theues: for there is almoſte no occupation, art, or practiſe, but hath his pillyng & pollyng, wherewith he cutteth poore mens throtes.The ſtate of the worlde. And when I conſider ye frendſhip & agrement that coū tries, cities, tounes, villages, neighbours, kinſfolkes, frendes, brethren, ſiſters, & generally all men beare one to an other, mee thinkes I ſee, Griphons, Lions, Beares, Bores, Wolues, Doggs, Hoggs, Foxes, Snakes, Vipers, Scorpiōs, Cockatrices, Egles, haukes, & other priyng birds, with all kinds of wild beaſtes, ſhut vp together in a parke or iron cage, which fight, ſting, bite, teare, deuour, & conſume one an other And who in this caſe dare come nere them to ſet thē at one. For thei will aſſone fal vponupon hym that comes to do good, as on him that comes to make debate, yea, rather ſouer,The greateſt daunger now a daies. & his daunger is greater. For, it is the greateſt & moſt dangerous ſtate now adayes, to be an vpright man. For the Frēche prouerbe ſaith: he yt makes himſelf a ſhepe the Wolfe will eate hym. Wherefore, we muſt plaie the wolfes with wolfes, & wicked with the wicked, if we wil be at quiet, yea, it ſo rageth now adaies, that a man cā not knowe his frend frō his foe. And therfore,A deafe man in a chafe. they yt meddle to reforme or ſet a ſtaie in this matter, are vſed as if thei had to do with a deafe man, who when he is ſtriken or angred, ſtriketh the next that commeth nere hym, of ye next that he metes, whether thei be his frēdes or his foes: wheither thei come to hurt him or to help hym: for, lacke of hearyng & vnderſtanding, he is not able to iudge of his frends frō his enemies, but al aduētures without reſpect, laies on lode as though eueryevery man were his enemie.
Ierom.
If it bee ſo daungerous to hauehave to do with a deaffe man, how muche more daungerous is it,The worlde deaffe, blind and poſſeſſed to meddle with him that is bothe deaffe, dombe, yea, and poſſeſſed with a Deuill, as many are in theſe daies? Thou haſt heretofore compared the world to one, poſſeſſed with a Legion of Deuils but as the poſſeſſed (whiche our Sauiour Chriſt healed) were of diuers ſortes, ſo are thei that now adaies liue in the worlde.
Tobie.
Why, how knoweſt thou that?
Ierom.
Aſke of Theophraste how many ſortes our Sauiour Chriſte healed, as he findeth in the Scriptures: and then thou ſhalt eaſely knowe, if all thoſe diuers kindes of deuils, whiche then tormented men are not now as rife, as euer thei were, or worſe, and if there bee none poſſeſſed with deuils now, whiche torment others alſo.
Tobie.
Tell what thou thinkeſt of this matter Theophrast?
Theo.
I am contented ſo to doe, but before wee enter any further in this matter: I muſte deſire leaue to looke home, and I will come againe ſtraight.
Tobie.
That is good reaſon, for we will not trouble thee, if thou hauehave other buſineſſe.