The World Possessed with Devils, Dialogue 4 – Dialogue introduction 4

The World Possessed with Devils · Dialogue 4 – Dialogue introduction 4

he had heard him more at large, hee was a greate deale the rather deſirous to deliuer him, then euer he was before.

To.

If he had continued ſtil in that mind, it had byn much better for him.

Theo.

That is true indeede. But becauſe there was no true feare of GOD in him, neither yet had taken deep & good rooting in his hart, it forthwith vaniſhed cleane away, when he was preſſed to the contrary, and neuer ſtraue to withſtand the crueltye of the Iewes. And yet hee ſhewed himſelf to beare more reuerence vntounto the name of GOD, then a great many of thoſe, who would at this daye, be taken not only for Chriſtians, but alſo for the very ſtaies and pillers of the fayth. For, although they know well inough, that the cauſes which come before them, concerne the glory of GOD, and his Churche, yet hauehave they leſſe care to giuegive iudgement and condemne them, without further enquiring, what were the beſt way for thē to take, making lighter account of giuing iudgement on them, then of the leaſt cauſe in y^• worlde, whether it were of a money matter, or of any other worldly thing whatſoeuer.

Tob.

If there were in them but that feare which they ought to hauehave, in condemning the cauſe of God, vnderunder the name and tytle of hereſie, mee thinketh they ſhoulde therein, bee more circumſpect and diſcreete. And for mine owne part, as ignoraunt & vnlearned as I am, yet I euer abhorred theſe fire tormentors, who ſo little eſteemed of the liues of men, eſpecially in ſuch a cauſe.

Theo.

Truely, if thy firſte reaſon which thou haſt alleadged would not ſerue them, mee thinketh that the ſecond which thou euen nowe diddeſt touche, might right well ſuffyce, for them to caſt, I will not ſay, a litle water into their Wyne, but into their fires. For to take away the liues of menne, is no ſmall matter in the ſight of the Lorde. But the offence is a great deale more haynous, when as menne for Gods cauſe, ſhall take life away from ſuche, as ſhoulde rather bee preſerued, and ſuche alſo as ſhoulde bee in moſte eſtimation, with Princes and Magiſtrates.

Thus then thou ſeeſt what an inconuenience pryde bringeth with it, to thoſe that proude and arrogant: For, ſeeing they preſume ſo muche of them ſelues as that they will not once vouchſafe to entertayne the ſeruauntes of God, and to bee taught by them, as they had neede, it is impoſſible for them to vnderſtande the trueth, becauſe they will at no hande vnderſtande it. And contrariwiſe,Ieſus Chriſt is ſchoolemaiſter to the humble, and not to the proude. as Ieſus Chriſte ſhewed him ſelfe to bee the Teacher and Mayſter of the humble and meeke, euen ſo reiecteth he out of his Schoole, all highe mynded, proude, and preſumptuous perſons. And therefore hee gaue thankes to God his Father, in that he had reuealed his will and trueth vntounto the poore in ſpirite,Math. 11.Matt 11 and hidde it from the mighty and great men of the worlde.Iſaiah. 66.Isa 66 For, there are none but the poore and meeke in ſpirite which are capable thereof.

And therefore, the Lorde ſayeth by the Prophete Iſaiah, Whom will I regarde, but onelie the afflicted, and contrite in hearte and mynde, and him, who trembleth at my woordes?…. Saynt Paule alſo telleth the Corinthians, That the Lorde hath not called manye wiſe, ſtronge, riche, and honourable menne of the worlde: But the moſte feeble, moſte vyle, and moſte contemptible. It is alſo written, 1. Pet. 5.1 Pet 5That GOD reſiſteth the proude, and giueth grace to the humble. And therefore Saynt Paule, diligentlye admoniſheth all Chriſtians not to eſteeme, Rom. 12.Rom 12nor preſume ouer muche of them ſelues.Philip. 2.Phil 2

Tob.

True it is indeede, that humility and honour, ſeldome or neuer agree quietly together.

Theo.

That is moſt true. For, wheras humilitie is not, there cannot be a teacheable, and well diſpoſed hearte to receiue doctrine and diſcipline: Which thing Saynt Auguſtine confeſſeth to hauehave found in him ſelfe by experience,S. Aug. in his 3. Booke 5. Chap. of Confeſſ. ſaying in this manner. I then determined to applye my mynde to the ſtudy of the holy Scriptures, that I might ſee what they were. And beholde,The confeſſion of S. Aug. as concerning the pride, whiche hindred him frō profiting in th… holy ſcriptures. I ſaw a thinge that was neuer knowne to the proude, nor opened to children, but was lowly in his goyng, and verie high in his arryning, & whiche brought greate profite, and hidden ſecretes. And as for my ſelfe, I was euen ſuche a one, as that I was not able to make anye entraunce into it, or yet ſtoupe ſo lowe, as once to be able to put my head into y^e intres therof. For I was not then of the opynion whereof I now ſpeake, when I looked vppon this peece of Scripture, but thought it vnworthy to be compared to Tullies dignitie. For, my greate pryde coulde no… away with the baſeneſſe thereof, and therfore it fled from mee: Neyther was my wytte ſo ſharpe, as that it was once able to pearſe into it, and yet it was ſuche, as grewe vp amongeſt the baſeſt and meaneſt. Howebeeit, I might hauehave vouchſafed to hauehave beene lowlie. And becauſe I was highe mynded, I thought my ſelfe to be a great Clearke. Heere wee ſee howe Saynte Auguſtine confeſſeth, that whiles he flattered himſelfe, and eſteemed ſo much of his owne knowledge, and of the pride of his mynde, as that he continually diſdayned and contemned the holy Scriptures. And although hee had a mynde oftentimes to giuegive him ſelfe to the ſtudie of them, it was ſo farre of that he found any taſte or ſauour in them, as that hee founde▪ leſſe ſauour in them at that time, then he did at the firſte. For, hee thought them to bee nothing in reſpecte of the eloquence, and knowledge which hee founde in the Bookes of Tullie and of the reſt of the heathen Philoſophers. But, after that this his pryde was come downe and abaſed, and the opinion whiche he had of him ſelfe and of his knowledge, hee was of an opinion, cleane contrarye to his firſt: And then, hee right well perceyued, all humane eloquence, and Phyloſophie, to be no better then bladders ſtuft full of wind, and of no ſubſtance in reſpect of the holye Scriptures: although to the outwarde apparaunce they made a farre gallanter muſter and ſhewe. And therfore, whiles the eyes of Saynt Auguſtines vnderſtanding were blyndfolded with y^e falſe opinion which he had of him ſelfe, he had the more hoodwinked them with this pompe & falſe apparaunce.

Tob.

There are at this day, a greate many in the worlde,There are manye, that will counterfeit S. Auguſtines pride, but they will not follow his humilitie. who are in the ſelfe and ſame predicament, that Saynt Auguſtine was in, at that time. But I know not, whether GOD will giuegive them that grace, which he gaue vntounto him, to let them vnderſtande their pride, that thereby they might be humbled, and for the falſe opinion which they hauehave of their eloquence, knowledge and wiſedome, to acknowledge them ſelues to be ſuche fooles, and blockeheaded beaſtes as indeede they are, to the end they might bee made apte and Teacheable Schollers in the Schoole of the woorde of God. For, there are ſuch a number of Poeticall braynes, & ſo learned in the tongues and in humayne Philoſophy: that they doe not onelyonly make ſmal accompt of the books of the holy Scriptures, in compariſon of their Heatheniſhe volumes: as that, which is of all other the moſte vyle, they eſteeme of them no better, then of the Dreames of olde doatyng fooles, and of doating olde wyues tales. And as for mine own part, let them hauehave as great knowledge as they will, vntill they burſt with all, I wil eſteem of thē no whit y^• more, if they be not honeſt men, and hauehave the feare of God before their eyes.

Theo.

Thou toucheſt now a diſeaſe, which at this day raygneth more then euer it did, yea, and that amongſt ſuch as beare the name of Chriſtians, which is the cauſe that we hauehave ſo many Libertine Atheiſtes,Libertine Atheiſts. who ſcorne and laughe at all Religions. And although they are not in trueth, ſetled in any Religion, yet forſooth they woulde not hee thought to be vtterly voyde of Religion. And therefore, becauſe they are of no religion, they are neuertheleſſe of all Religions, in what Countries ſoeuer they come vntounto. For, they ſhoote at none other marke, but temporizing, or ſeruing of times, with eueryevery man, a Papiſt amongſt Papiſtes, an Epicure with Epicures, an Atheiſt, with Atheiſtes, and to be ſhorte, a Diuel amongſt Diuels, for they wil not be diſquieted eyther in body or mynd neyther yet hazarde eyther bodye or goodes. And therefore, they will not greatly frame them ſelues neyther after Ieſus Chriſte, nor after the Pope, neyther after the Goſpell, nor after the Maſſe, nor yet after any controuerſie that is at this day for Religion amōgſt Chriſtians, without perhaps ſome of them ſuſtaine ſome particular loſſe therby. For, if eyther gayne, or loſſe fall out vntounto them on eyther ſide, they will counterfayte zeale in that Religion whiche they thinke will bee moſte for their profite, and whiche they ſuppoſe will beſte agree with that, which they deſire to hauehave heere in this life, as wee hauehave a manifeſt example, chiefly, in the Prelates and Beneficed men of the Popiſhe Churche. For, if they did beleeue that there were a GOD in heauen, and anye true religion, whereby their life and conuerſation ought to bee gouerned, and that they ſhoulde render an accounte thereof in the day of Iudgement, they woulde ſurely, be other maner of men, then in deede they are. Howebeit, they right well ſhew, as wel by their doctrine, as alſo by their life and conuerſation, that they hauehave as much mynde of God, as hauehave bruite beaſtes, and doe as muche eſteeme of the immortality of their ſoules, as of the ſoules of their horſes and moyles. And therfore, all the zeale which they hauehave to their Religion, proceedeth not from any louelove whiche they beare thereunto, but onelye to the honours, and greate wealth whiche commeth vntounto them thereby. And therefore, when they ſee them ſelues in danger to looſe thē, they eyther become manifeſt blacke diuels, and beginne openlye to perſecute, or if they hauehave anye knowledge and eloquence, they ſtraight way,Libertine Balaamites. playe the iollye Balaamites. For they commend themſelues vntounto Antichriſt to reſiſt the trueth of God, and mainteyne his falſe doctrine, againſt their owne conſciences: For, they themſelues laugh him to ſcorne in their heartes, and doe no more beleeue him, then thoſe againſt whom they oppoſe them ſelues. But I feare mee, I hauehave doone them greate wrong to compare them vntounto Balaam, becauſe they hauehave not ſo muche fayth vntounto the true Religion, as Balaam hadde vntounto the Religion of the auncient Churche of GOD, neyther hauehave they ſo greate a regarde to God, as he had. But they are as like him in all other poyntes, as like may bee, as in deſire of honours, and worldly poſſeſſions. And therfore although they are in part, black Diuels, yet are they in nature, more like vntounto white and Familiar Diuels, where, the reſt ſhew them ſelues to bee altogether blacke Diuelles.

Howebeit, whatſoeuer vizers they put on, they are alwayes in trueth, very Libertine Atheiſtes, notwithſtandyng, that they ſeeme outwardely the Followers of Popiſhe Religion. And there are others alſo, who are almoſt like them, euen of thoſe which follow the Goſpel, if they knew they might any way gayne thereby. But the moſt of that ſort, ſerue in Kings and Princes Courtes.Libertine Courtiers. For, if Kinges and Princes fauour the Goſpell, then they know, that if they fauour it as he doeth, that they ſhal come to greater dignity, or at leaſt, be the better and more firmely eſtablyſhed in that degree and honour wherein they ſtand, for, as they can court it well, ſo will they alſo be the firſt that ſhall make court to the Goſpell, and will bee come fayre whyte, and familiar Diuels, amongſt the very angels. But if a man ſhoulde iudge them by theyr woorkes, fruites, and life, what Goſpell it is that they profeſſe, it woulde be ſoone iudged that they are very Libertine Atheiſtes. For, a man ſhall neuer finde any reformation of life in them, which is the chief cauſe of the preaching of the Goſpell, and the principal marke to be marked and knowen by, in thoſe who hauehave receiued the true faith, in the true feare of GOD, and in a good conſcience. And ſo by that meane, all their Goſpel wilbe come a thing where with to ſcorne the Pope, his Prieſts, Friars, and the reſt of his ſhorne Balaamites, and all the abuſes of the Popiſhe Churche, and to make ſporte and pleaſauntly talke of them, eſpecially in the companies of Ladies and Gentlewomen. And if the Goſpel wil giuegive them any ſuch libertye, whereby they may abuſe it, into carnal lybertie, they will be ſure to laye faſt holde thereon: and not ſticke to ſaye, that they are not like vntounto thoſe ſuperſtitious hypocriticall Papiſtes, whom they laugh to ſcorne.

Howbeyt, further they will not, but as for the reſt of their life, it ſhalbe as diſſolute, as the moſt diſſolute Papiſtes, from whom they differ in nothing but in this, that they hauehave put on a vizar of the Goſpel, that they might therewith the better couer theyr Atheiſme.

Tob.

Thou haſt hitherto ſpoken of Libertine Atheiſtes, who diſſemble their Atheiſme, vnderunder the colour of hauinge ſome Religion in them, ſo farre foorth as it tendeth either to their commodity or diſcō modity. But there are ſome others, who be cauſe they cānot find any ſuch occaſiō, becō as it were newters,Libertine newters. beeing of neyther ſide, as thou haſt oftentimes ſayde. And the chiefe men whiche marche vnderunder this Enſigne, and that are of this Bande, are they which are puffed vp with eloquence, & knowledge, and are dronken in their own wit and vnderſtanding: As Saynt Auguſtine confeſſed him ſelfe to bee, before ſuche tyme as GOD had touched his heart with his holye ſpirite, whiche is the ſpyrite of humilitie. But, although Saynt Auguſtine preſumed thus of him ſelfe, by reaſon he was of ſo fine and quicke witted a ſpirite, and of ſo verie a ſharpe vnderſtanding, and excellent knowledge in humanitie, as anye man that euer liued in his time and age: yet was there alwayes in him, ſome good ſeed of religiō. But becauſe hee was an heathen man borne, and therefore had not from his youth beene brought vp in the woorde of God: but onelyonly in humanitie and Paganiſme, and in the Religion wherein he was borne, hee could not rightly iudge of the true Religion, whiche he knewe not. And the opinion whiche hee had of himſelfe, did ſo hinder him, as that he could not ſearch after it, as he ought to hauehave done. And after that diuers, but eſpeciallye his mother Monica, who was a widdowe, and became a Chriſtian before him, a very good woman, and one that feared GOD, had exhorted and ſolycited him, to ſearch after the holy Scriptures: thoſe their exhortations ſtirred him vp to the reading of the Bible. Howbeit, hee read it not ſo reuerently as he ſhould hauehave done, but rather for faſhions ſake, by reaſon he came not appoynted with that humilytie and modeſtie, which afterward hee knew was meete for the diſciples of the holy Ghoſt to come. But when God had rebated this his pride, with the ſpirite of modeſtie and humilitie, then found he that in it, which before hee knew not how to finde in it: And by that meane, he was ſomuch the more humbled. Howbeit, theſe glorious arrogant men, of whome we now ſpeake, who thus glory of their knowledge, and ſkill, are euen the verye ſcorners and contemners of God: for they neuer ſhew, that euer they had the true feare of God before their eyes, nor yet any good ſeede of religion in them. For, there is a great many of them, who hauehave manifeſted them ſelues greater Atheiſts, after they had once gotten ſome knowledge of the goſpell, then euer they had before, and ſince y^• time, hauehave euer leſſe reuerenced the worde of God. For, the knowledge which they receyued by the entertayning of the Goſpell, ſerued them to none other vſe, but to diſcouer the Idolatries, ſuperſtitions, and abuſes, which are in the popiſh Church, that they might laugh at them.

And euer ſithence that time, they are growen euen vntounto this, that they are almoſt at the like poynt with the doctrine of Chriſtian religion. For, as S. Paul ſaid, They iudge thereof,1. Cor. 1.1 Cor 1 as the Grecians and wiſe men of the world, iudged of Ieſus Chriſte, & of his Goſpel: who thought the preaching thereof to be fooliſhneſſe, becauſe they were carnall men, and puffed vp with an opinyon of their owne wiſdomes.

And becauſe the Grecians, were alwaies more accounted of then any of the reſte of the Nations, by reaſon of their ſharpeneſſe of witte, and of the knowledge which they had in the artes, in Philoſophy, and in all other Letters of humanitie, S. Paule nameth them ſpecially, although hee comprehendeth vnderunder this name, all the reſt of the heathen, as well appeareth by that, that he oppoſeth them to the Iewes, and ſeperateth them alſo from the Chriſtians, vntounto whome, as hee him ſelfe witneſſeth, Ieſus Chriſt is the true wiſdome, vertue, and power of God.

Nowe, if theſe Libertine Epicures and Atheiſtes, had beene heathen borne, as S. Auguſtine was, or, if they had as much religion in them, being Chriſtians borne, as hee had in his Paganiſme, they ſhoulde neuer hauehave ſhewed them ſelues, to hauehave beene ſo monſtrous beaſtes, as in deed they are. But although in name, they are Chriſtians born, they are to be accounted of, as if they had beene borne and bredde amongſt Infidelles and Paganes, yea euen amongſt the Epicures, out of whoſe books they hauehave ſucked and droonke, this prophan ſpirite of Athieſme, who thus caryeth thē away.

For, they hauehave yet leſſe Religion in them, then euer had any of the heathen, who not onelyonly did not approue their doctrine, but which is more, manifeſtly, both by word and wrytinge condemned it, yea, and oftentimes executed thē by publick iuſtice namely, Athens. For, when God giueth vsus ouer ſo farre, hee then by his iuſt iudgement brutiſheth vsus in the cauſe of religion.What it is to contēne prayer. And therefore, that we ſhall not neede any more to pray vntounto him, to beſeech him, enlighten vsus with his holy ſpirite, in the knowledge of his holy word.

But, ouer and beſides, that Dauid, and S. Peter,Pſal. 19. 119.Ps 19:119 calleth the holy Ghoſt, the word of the Lorde,2. Pet. 1.2 Pet 1 a candle and lanterne which lightneth a darke place,Iohn. 16.John 16 and doth enlighten the ſimple,Pſal. 16.Ps 16 yet there is one thing more in it, which the Lord hath promiſed,1 Pſal. 50.Ps 50 that he will heare as manye as ſhall call vppon him in trueth,Mat. 7. 18.Matt 7:18 be neere them, and graunt them his holy ſpirit.

Toby.

This then is the effect of thy concluſion, that proud men, and ſuch as call not vponupon the Lord as they ought, for their inſtruction in the knowledge of his holye will,The iudgment of God againſt the contempt and hating of his word. hauehave no great good lyking to ſerue him accordingly. And becauſe they hauehave no ſuch louelove and lyking: but contrariwiſe will liue as pleaſeth them, God, in his iuſt iudgement giueth them ouer into a reprobate ſence, and leaueth them as a ſpoyle vntounto ſeducers, and falſe teachers. Wherefore, they alwayes receyue and allowe rather falſhood and errour, then the trueth of the Lord.

Theo.

In deede, becauſe they had no louelove nor liking of the trueth, but rather of leaſinges, the Lord by his iuſt vengeaunce, hath giuen a mighty power of errour vntounto ſuch maiſters as they hauehave a lyking of, and ſuch as they are beſt worthy of. And therfore when Moſes admoniſhed the people of Iſrael,Deut. 13.Deut 13 that they ſhoulde beware of falſe Prophetes, who might deceyue them, hee namely ſayde, that the Lorde would tempt his people by falſe Prophetes, who ſhoulde make great ſhewes of trueth: and he would doe it to this end, to proue whether his people feared and loued him with al their hart. or not.

Wherein he manifeſtly declareth, that they which had the true feare of God before them, and loued him in deede, would neuer receiue the falſe Prophetes,A preſeruatiue againſt errors. and caſt off the law, & word of God, but alwayes continue in the doctrine, which the Lord God had reuealed vntounto them from heauen.

Toby.

I thank thee, I now very wel vnderſtand this poynt, and the cauſe alſo, why the deuill eueryevery manner of way, hath ſo great power ouer vsus, as he hath. Moreouer, although we hauehave already ſpoken of many that are haunted with Deuilles,Of Lunatique, deaf, dumb, and blind Demoniacques. yet hauehave wee not all this while ſpoken anye whit of the Lunatique, deafe, dumb, and blynde Demoniacques.

Theo.

It is no great matter:Mat. 12. 17.Matt 12:17 For we will treate of them,Mark. 9.Mark 9 when thou ſhalt thinke it beſt.Luk. 11.Luke 11

The Tytle and effect of the fift Dialogue, of the world poſſeſſed with Deuils.

THis fifte Dialogue is called, the dialogueue of Lunatique Deuilles: becauſe the chiefe matter contained therein, treateth of a Lunatique Demoniacque, of whom the Euangeliſts make mention, and of ſuch as may be compared to the ſame. And beecauſe there were many accidentes, which fell out vntounto this Demoniacque, ſomewhat is alſo ſayde, of deafe, dumbe, and blinde Demoniacques, and howe Ieſus Chriſt healed them.

What grace God graunteth to men, by the preaching of the Goſpell.

In what a dangerous eſtate they are, which are depriued of the Goſpell.

Of the Prophecies, of the hardening and blynding of their hearts, which contemne the word of God.

What power the Deuill hath ouer younge children, and what be the cauſes therof, and of Originall ſinne.

What occaſions the Deuil taketh at the infirmities of men, thereby to hurt them.

Of thoſe meanes, by which wee giuegive the Deuill libertie to hauehave acceſſe vntounto vsus.

Howe the Aungelles were conuerted into Deuils.

Of Lunatique fooles.

Of the wicked Spirite which tormented Saule.

Of the vengeaunce of God, vponupon the mightie men of the world.

Of ſuch as follow Saules ill conditions, and which ſinne againſt their owne conſciences.

Of ſuch as the Deuill caſteth into the fier▪ and into the water.

Of the woman poſſeſſed of a Spirite, which ſtaie money, by ſupping vp of it.

Of the reigne of God Mammon heere in this world.